|
Eternal Security of the Believer
Introduction
This commentary/study will focus upon the eternal security of the believer in Jesus Christ, the fact that once a person has been saved (justified before God) he or she can never more be lost (unjustified). But prior to the examination of this subject it would be well for the reader to understand how a person appropriates this justification and is therefore born again or saved.
The Bible specifically informs that the basis of mankind’s salvation is the grace of God as transacted by God the Son, Jesus Christ (second person of the triune Godhead) on the cross of Calvary a little over 2,000 years ago.
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (John 3:16)
Being justified freely by His [God’s] grace through the redemption that is in Christ Jesus. (Romans 3:24)
In Him [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His [God’s] grace. . . . That in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God. (Ephesians 1:7; 2:7, 8)
It was upon Golgotha’s cross that Jesus Christ vicariously (as mankind’s substitute) took upon Himself and was made to be the sin of mankind in order to pay the penalty-price for that sin. On the cross Jesus Christ made this sin-payment by suffering separation from God (spiritual death) for a 3-hour period of time, as evidenced by the world being enveloped in darkness. He then allowed His human body to submit to physical death and to be buried. But on the third day He rose in a resurrected physical body from the grave, concrete proof that He was who He said He was (God in the flesh), that He indeed paid the penalty-price for mankind’s sin, and that He was victorious over sin and the grave.
But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. (Romans 5:8)
For He [God] made Him [Jesus Christ] who knew no sin to be sin for us, that we might become the righteousness of God in Him [Christ]. (2 Corinthians 5:21)
Now from the sixth hour until the ninth hour there was darkness over all the land. And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?”. . . So when Jesus had received the sour wine, He said, “It is finished!” [“Payment has been made!”] And bowing His head, He gave up His spirit. (Matthew 27:45, 46; John 19:30)
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures. (1 Corinthians 15:3, 4)
The only means by which any person may appropriate God’s salvation (justification) is by turning solely to Christ from any other confidence (good works, religion, ritual, etc.) in total and genuine faith (trust, confidence), believing the truth about Him and His sacrifice upon the cross. It is in fact accepting God at His Word and believing that Jesus Christ is both God and Messiah—the Savior of mankind. This “turning” only to Christ from any other confidence is “biblical repentance.” It is essentially a willful decision to trust in (rest upon) Christ alone for one’s eternal destiny. It is faith alone in Christ alone; nothing more and nothing less, simple but quite profound, free for the recipient but extremely expensive for the Purchaser/Provider.
But as many as received Him, to them He gave the right to become children of God, to those who believe in His name. . . . He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. . . . He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him. . . . Most assuredly, I say to you, he who believes in Me [Jesus Christ] has everlasting life. . . . But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name. (John 1:12; 3:18, 36; 6:47; 20:31)
And he brought them out and said, “Sirs, what must I do to be saved?” So they said, “Believe on the Lord Jesus Christ, and you will be saved . . . .” (Acts 16:30, 31)
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8, 9)
These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life . . . . (1 John 5:13)
And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely. (Revelation 22:17)
And once this decision is made, the person has passed from darkness (spiritual death) to light (spiritual life), is no longer condemned, has “eternal life,” has been set free from the law of sin and death, and has been made a new creation in Christ—because he has been permanently sealed by God the Holy Spirit (third person of the triune Godhead) until the Day of Redemption.
Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. (John 5:24)
I have come as a light into the world, that whoever believes in Me should not abide in darkness. (John 12:46)
Most assuredly, I say to you, he who believes in Me [Jesus Christ] has everlasting life. (John 6:47)
These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life . . . . (1 John 5:13)
He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. (John 3:18)
For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. (Romans 8:2)
Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 5:17)
And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (Ephesians 4:30)
This is how a person appropriates God’s justification and is therefore saved. He has in fact received the gift of eternal life from God, a transaction which is irrevocable by God or man.
Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water. . . . but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” (John 4:10, 14)
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God. (Ephesians 2:8)
For the gifts and the calling of God are irrevocable. (Romans 11:29)
Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. (James 1:17)
Preface
If God has saved you, i.e., bestowed upon you eternal life, He will keep you saved. There are numerous religions, sects and philosophical movements on earth. The common thread that intertwines them is their emphasis on doing good (works) in order to achieve the goals of temporal peace of mind and eternal salvation. Even among various so-called “Christian” denominations, this “faith plus works” agenda is proffered. There may be the small distinction that it is “faith plus an accrual of various good works that brings salvation” or that “faith brings salvation but doing good works maintains it” among them, but it amounts to the same. In brief, a person holding to either of these theological concepts has no assurance that his soul is saved and that he will be forever with God until he takes that final breath and passes through the veil of physical death.
The truth is that Christianity is not religion; it is a relationship, or better yet, a union with the person of Jesus Christ. A person becomes a Christian upon entering into union with Christ and thereby becoming part of the Body of Christ (1 Corinthians 12:12-27; Romans 12:5; Ephesians 1:22, 23). A person appropriates this union by faith alone in Christ alone and nothing else. Yet it is unfortunate that mankind through pride and self-will always endeavors to obtain the approbation (approval) of God through religion, i.e., the performance of rituals and (human) good works.
This system of belief is quite sad, i.e., to have such little confidence in the power of Christ, to have such little knowledge of the work of the Holy Spirit, and to have such limited understanding of God’s Word. Such a belief will only block a person from securing justification before God (eternal life). And for a true believer to adopt the theological concept that he must persevere in doing good works until the end of temporal life in order to insure eternal life will only deny him the joy, peace, and power that God intends for him in this life.
One may argue that fear of losing one’s salvation is an incentive to do good works. The contrary is true. Not having the confidence in one’s Savior and His securing power only allows one to live in fear, doubt and ignorance—qualities never intended to characterize the Christian life, which patently lead to spiritual depression and self-defeat. In addition, if a person really believes that he may lose his salvation and may later restore it through whatever means (confession, penance, ritual, etc.), it can rationally be argued that this reason will only encourage a wayward life of sin. On the other hand, a truly knowledgeable and grateful Christian is dissuaded to sin. He knows that God’s Word clearly states that as a child of God he will be punished for sins not confessed in this life and be subject to loss of rewards at the judgment seat of Christ (1 Corinthians 3:10-15; 2 Corinthians 5:10; Hebrews 10:30, 31; 12:5-12; 28, 29).
There are passages of Scripture employed to support both concepts, i.e., (1) the eternal security of the believer by means of faith alone in Christ, and (2) salvation by faith in Christ plus obedience (good works) of the believer. This study will attempt to consider many of the most important of them. It is also worth noting that each camp (“faith alone” and “faith plus works”) demonstrates certain characteristics, and they should be taken into account as one engages in the study of God’s Word. These contrasting characteristics follow:
The Confusion
The confusion that exists between various theological camps regarding the eternal security or lack of it pertaining to believers in Jesus Christ may, as a minimum, be attributed to the six following issues:
Those of the Arminian persuasion adhere to a “faith in Christ plus works” approbation, which may only be fully known and achieved once a person has completed temporal life.
Those of the Calvinistic persuasion adhere to a “faith alone in Christ” apprehension, which may be known at the moment of the execution of faith (although it should be noted here that certain Calvinistic beliefs are also doctrinally incorrect).
These two positions, Arminian and Calvinistic, also differ in regards to the retention of salvation. Arminians believe that since one’s salvation is “faith plus works,” saved persons may fall into sin and lose their salvation. Calvinist believe truly saved individuals will persevere in good works until the end of temporal life; but those that do not so persevere were really not “truly saved” in the first place. The doctrine of “perseverance” is not doctrinally correct, as this study will point out.
There is of course a third position, the one supported by this author, which is composed of elements of both the above two primary positions. This position is that a person is permanently saved (justified before God and granted eternal life) by faith alone in Christ alone. Furthermore, the saved person may in fact fall into a carnal state and may live in it throughout his temporal life.
Should this be the case, he will face divine temporal discipline and loss of eternal rewards. Believers who walk in the Spirit by means of faith and in obedience to God may in fact experience temporal suffering due to their warfare with Satan and his demonic following but will receive eternal rewards at the Judgment Seat of Christ, specifically during His reign during the Millennial Kingdom.
This study will endeavor to clarify such issues so that the reader may see them in their conformity with each other and within the Word of God.
The Principle of Faith
The Bible establishes that God has recognized and honored one principle above all others from the beginning of time. It is the only principle that truly pleases Him. The principle is not one of sacrifices or works. It is the principle of faith! Following the Law, making sacrifices, and doing good, all in one’s own power, was never the answer. Believing (trusting in) God (His Word) is and always was the only true means of pleasing Him. True righteousness, in both salvation and sanctification, always starts, continues, and end with faith. The Bible indicates that there is a vast difference in divine good works (those implemented by God through man) and human good works (those implemented solely by man). Divine good works can only come from a changed heart, a product of faith alone in Christ alone, under the influence (filling) of the Holy Spirit.
The word faith, as used in the Bible and particularly in the New Testament, is tantamount (equivalent) to the word believe. In fact when it applies to the doctrine of salvation, there is no difference between the two words. The primary Greek words, all akin to each other, used in the New Testament and which are translated in various tenses of faith or believe, are pistis, pistos and pisteuo.
The primary meaning of both faith and believe within the Bible is a firm persuasion, conviction or confidence that is based upon information received as truth. It is an action that originates within a person’s will (the faculty of conscious and deliberate action), which is one aspect (soul) of the individual’s triune image of God (body, soul, and spirit as indicated in 1 Thessalonians 5:23). In other words, to place faith in or to believe in a person or thing, according to God’s Word, is a willful acceptance and trust (confidence) in the information (facts) that pertain to the person or thing.
Various forms of the words faith and believe are used approximately 485 times in the New Testament. In relation to the concept of salvation, i.e. granting of eternal life to an individual, there are approximately 150 applications of these words used exclusively as the means of personally appropriating (receiving or apprehending) the first aspect of salvation, which is justification before God.
It is unfortunate that religion, the antithesis (exact opposite) of Christianity, misses the truth of faith as evidenced throughout the Bible. Whereas the Church (Body of Christ) initially started out strong in the understanding that faith (in Christ alone) is the sole means of appropriating justification before God , over time and due to the pride within man, it degraded to a system of works as the means of achieving this end and in all aspects of the approbation (approval) of God. By the 16th Century the established (Roman Catholic) church, emphasized works as much or more than faith as a means of achieving salvation. Because of this, God brought forth German monk Martin Luther (1483-1546), who was awakened to the truth of faith by Habakkuk 2:4 and various other scriptures, to give rise to the Reformation.
The Reformation began on October 31, 1517, when Martin Luther nailed his 95 Theses to the church door in Wittenberg, Germany. This initiated a great revival of Christianity in world history, which reestablished four pillars of Bible doctrine—(1) Christ alone, (2) the Bible alone, (3) Faith alone and (4) Grace alone—all apart from “works.” Luther led the world in its break for freedom at the end of the Dark Ages. When summoned to appear before the Emperor at the Diet of Worms to answer for his writings: Luther gave this timeless reply, “I cannot submit my faith either to the Pope or to the Councils; because it is clear as day they have frequently erred and contradicted each other. Unless therefore, I am convinced by the testimony of Scripture . . . I cannot and will not retract . . . Here I stand, I can do no other. So help me God, Amen.”
Throughout the Old and New Testaments, faith was the sole basis for God ascribing (imputing, crediting) righteousness to man.
And he [Abram/Abraham] believed in the LORD, and He accounted it to him for righteousness. (Genesis 15:6)
What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the LORD shall not impute sin.” (Romans 4:1-8)
Righteousness cannot be credited on the bases of works; otherwise, it would be an obligation instead of a “gift” from God. The Gift of God is Jesus Christ (John 3:16), whose vicarious spiritual death covered our sins—all sins past, present and future—upon the cross of Calvary (Matthew 26:28; Acts 20:28; Romans 5:9; Hebrews 9:14; 1 Peter 1:18,19; 1 John 1:7; Revelation 1:5; 7:14); as well as the salvation (justification) for which it is efficacious to man (John 4:10, 14; Ephesians 2:8). It comes only by means of faith placed in the Word of God.
Faith is so extolled by God that He penned an entire chapter on it in the New Testament, highlighting [underlining added] it some 24 times:
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks. By faith Enoch was taken away so that he did not see death, “and was not found, because God had taken him”; for before he was taken he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith. By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God. By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude--innumerable as the sand which is by the seashore. These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them. By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones. By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's command. By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them. By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned. By faith the walls of Jericho fell down after they were encircled for seven days. By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace. And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. Women received their dead raised to life again. And others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, were sawn in two, were tempted, and were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented— of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth. And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us. (Hebrews 11:1-40)
Faith in God’s Word is absolutely the only means in which man is able to please God. It is the only means in which man can appropriate eternal life through Jesus Christ. And it is the only means in which a child of God may be empowered by God (Colossians 2:6) to serve Him in the accomplishment of “divine good.” Man’s self-efforts, human good works, noble intentions, religious participations and actions—all are to no avail in achieving the approbation of God. This may only be achieved by faith in God’s Word.
Salvation (justification) and divine good works come strictly by faith, both involving the work of the Holy Spirit. His manifestation comes only as a result of faith, not due to one’s self-observance of the law.
Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? — Just as Abraham “believed God, and it was accounted to him for righteousness.” Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham. For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” (Galatians 3:5-11)
I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)
The Durative Aspects of Saving Faith
There are two aspects (continuity of action) of faith in the matter of salvation. Whereas sanctification is progressively achieved through a continuing faith, justification is a one-time event appropriated by a one-time exercise of faith. The student of Greek linguistics will eventually find that the durative quality of the term often utilized as the expression of faith, which is “believe,” may only be determined, not by the tense of the verb, but by the context and nature of the object to which it is applied. To this end the first footnote to chapter 5 of the book Absolutely Free by Zane C. Hodges is reproduced in part [with this author’s remarks in brackets] for the reader’s consideration:
MacArthur [John F. MacArthur, Jr., The Gospel According to Jesus—Grand Rapids: Academie Books, Zondervan Publishing House, 1988] reveals his lack of expertise and understanding when he writes: “The continuing nature of saving faith is underscored by the use of the present tense of the Greek verb “pisteuo” (“believe”) throughout the gospel of John [he cites numerous texts in John, Acts and Romans] . . . If believing were a one-time act, the Greek tense in these verses would be aorist” (p. 172).
This is a serious misuse of Greek grammar to affirm a wrong idea. What would MacArthur say if he were told that in Acts 16:31 (“Believe on the Lord Jesus Christ, and you will be saved”) the Greek verb is “aorist,” as indeed it is? It is a completely inaccurate concept of the Greek tenses to suggest that the tense itself tells us whether the action is a one-time or a continuing event. One may observe, for example, that in John 6 the author uses several Greek tenses to describe one and the same “single” event—namely, the coming of our Lord from heaven to earth. Thus we read:
[Here Mr. Hodges illustrates the variety of tenses—“present” twice, “perfect” twice, and “aorist” thrice—used in seven verses—33, 38, 41, 42, 50, 51, 58—in John 6]
Obviously, in John 6 we are told nothing bout the continuity of the action by the fact that one tense or another is used. Indeed, three tenses are used to describe the very same “historical and unrepeated event” of the Incarnation—and the present tense is one of them!
Moreover, in John’s gospel, the present participle preceded by the definite article is often used to identify “the one who believes” (or, “he who believes”). The use of the present tense does “not” imply that the action involved cannot stop. On the contrary, the present participle is used of actions that “have” stopped! For example:
[Here Mr. Hodges illustrates this point with 5 different verses—Matthew 2:20; Mark 5:16; 6:14; John 9:8; Galatians 1:23]
. . . It follows from what has been said in this note, that it is the context of a statement—and not the tense of the verb—that determines whether the action is viewed as a single act or as a continuing one. As we have pointed out in the text of this chapter, it is clear from the various Johannine contexts that “believing” is viewed as a single act of appropriation. (Absolutely Free by Zane C. Hodges, Academie Books, Zondervan Publishing House, 1989)
The Nature of Saving Faith
Having seen that it is the context that primarily conveys the durative aspect (continuity of action) of a Greek verb, it is advisable at this juncture to illustrate the nature of saving faith. Salvation (justification) is not only a one-time never to be repeated “event,” but it is appropriated by a one-time never to be repeated “act” of personal faith, and its nature is best seen in the gospel of John, the only book within the New Testament specifically written with an evangelistic purpose and focus in mind, i.e, in order that you (mankind) “may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31).
A side note for those who misguidedly advocate “lordship” and/or “multi-step” salvation, it should be noted that never once in the entire book of John, the one New Testament gospel that centers on the deity of Christ and God’s salvation (justification) message for mankind, is anything mentioned pertaining to the issue other than “believing” in Jesus Christ. One may search the entirety of John’s gospel but will never find one reference to “repentance” (although the concept of the word does indeed represent the turning by faith to Christ from all other confidences), much less a reference to “surrender” or “submission” (although these terms could be used to refer to the personal acceptance of the truth, i.e., the facts pertaining to Jesus Christ) as a condition for eternal life. The only word that is frequently and routinely mentioned in John as the means of appropriating eternal life is “believe,” a synonym for “faith.”
As such, the gospel of John best reveals the nature or distinctive qualities of saving faith. It depicts saving faith as (1) factual, (2) appropriating, (3) transforming, (4) forever (5) definitive and final and (6) assuring. John utilizes several accounts of individuals who had personal encounters with Jesus Christ to illustrate these points as follow:
· Martha of Bethany (John 11:20-27)
While Martha’s brother Lazarus lay dead in the tomb, Jesus Christ confronts her with a magnificent claim and a decisive question:
Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (vss. 25, 26)
Those who advocate “lordship salvation” will often say that saving faith is not merely “belief in the facts;” yet this position is misconceived and cannot stand up under biblical examination. In His exchange with Martha, Christ announced some staggering facts; not only that He is the resurrection and the life, but that anyone who believes in Him will physically be resurrected back to life and will never experience spiritual death. He then made it personal to Martha by asking her, “Do you believe this?”
The term “head knowledge” as is commonly used by Christians, referring to knowing intellectually the facts of Christ but not actually believing them, is not what the Lord was asking of Martha. By asking her if she “believed” (the facts) that He had just proclaimed, He was asking her if she accepted them as truth.
The New Testament writers knew perfectly well how hostile their environment was to the acceptance of Christian truth. They never depreciated or deprecated the worth of “believing the facts” about the Son of God, a huge difficulty in that day for both Jew and Gentile alike. Martha affirmed that she personally believed the facts He had shared concerning Himself with her: “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.”
The faith under discussion is unmistakably factual. The facts presented to Martha are more than great facts. They are saving facts. They were divinely revealed facts, which are to be believed for salvation. Thus, Jesus’ words to Martha are what it means to believe in Christ.
Not all facts about God are saving facts. For example, to believe in the unity of God (“there is one God”) saves no one. Every orthodox Jew in the Roman world believed that. So, in fact, do the demons (James 2:19). Although this is a glorious truth, it does not contain within itself the truth of the gospel.
But to believe that Jesus is the Christ—in John’s sense of that term—is to believe saving truth. Jesus was asking Martha whether she believed that He fully guaranteed the eternal destiny of every believer, which was the same as asking if this great truth applied to her as well. She affirmed that it did. Thus, by believing these key facts about the person of Christ, Martha was trusting Him for her personal eternal destiny—believing that it was in His hands.
Faith or “believing,” as it contextually applies to the justification (eternal salvation) of the believer is never presented in terms of strong or weak. It is not a question of what kind of faith one has; it is simply the matter of whether the person does or doesn’t personally believe the facts as truth.
By believing the facts Martha was appropriating the gift of eternal life. By making the facts part of her personal belief system she was “born again” and secured her eternal destiny. Her confidence in Jesus Christ, i.e., the truth about Him that He had shared with her, was nothing less than a personal appropriation of saving truth. She had received the testimony of God about His Son, and in so doing she had appropriated eternal life itself.
If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. (1 John 5:9-13)
· Samaritan woman from the city of Sychar (John 4:6-26)
In this important passage of John, the apostle presents saving faith as an act of appropriation. Jesus sets the direction of this interview with the Samaritan woman with these words: “If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water.” Jesus is telling her that she needs to appropriate something that He wants to give her. But to do that, she needs to know certain facts—concerning God’s gift and about the Person who was placing the offer before her. The conversation that follows provides her with the needed information.
God’s gift was the “water of life” (vss. 13, 14), not the kind of water that would satisfy her physical thirst (vs. 15) as she supposed. It was water designed to meet her spiritual thirst. But that was only half of the truth. She also needed to know the identity of the Person who was speaking to her. And Jesus deftly directs her toward this goal and in verse 26 reveals that He is the Messiah, who is called Christ who is the Giver of eternal life.
Thus, when she received this saving truth in faith, she received nothing less than the gift of God. God’s testimony about His Son—His living Word—was now within her. Her acceptance of the facts as truth was her act of appropriation. This was her decision of faith, and by it she had come into possession of the water of everlasting life.
The exchange with the Samaritan woman has as its basic premise the discussion of a gift, one that Jesus would gladly give her upon her request (vs. 10). It is the nature of gift-giving that once it is given, it is in the possession of the recipient. The concept of the gift as “water,” also perfectly reveals that it is inwardly transforming. From then on she will possess and inner fountain, or “spring,” whose supply of water is as unending as eternity itself (vs. 14). This is the miracle of regeneration. The life-bearing Word of God accomplishes an inner transformation when it is received by faith. The reception takes place at a point in time, like taking a drink of water; but the effects of that drink are unending, they are forever (more on this to follow).
· Nicodemus (John 3:1-16)
In Christ’s nighttime encounter with the Pharisee Nicodemus, Christ stated: “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (vs. 3). The imagery of “birth” conveys the same truth as that found in the previously discussed image of a “drink of water.” Birth, too, is a one-time event with permanent consequences. There is no way anyone can reverse his physical birth. Even suicide does not undo it. And even those who will physically die, will eventually know physical existence again (John 5:28, 29). By physical birth a person enters God’s creation as an eternal person. There is nothing he can do to reverse it, just as he can do nothing to reverse his regeneration once he has experienced it.
By the astonishing miracle of regeneration a person is constituted a “child of God.” Even if later he should not want to be His child, it would not change this fact. His spiritual birth, like his physical one, is irreversible. Some would say that as with a “gift,” one can give it back; but this would not apply to a “drink of water,” which is consumed in the appropriation and consumption (inward transformation). It certainly does not have such a meaning with “birth.” A person can no more give his spiritual birth back to God then he can give his physical birth back to his earthly parents.
If a person could give back his spiritual birth to God then the promises of John’s gospel are false, i.e., a person who believed in God’s Son would perish, contradicting John 3:16; a person who had possessed eternal life would come into judgment, contradicting John 5:24; and a person who drank of the water of life would thirst again, contradicting John 4:14. In fact later when in Capernaum, Jesus declares the following: “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” (John 6:35) “Never hunger! Never thirst”! Jesus is saying “It’s permanent! It’s permanent!”
But He says it again almost immediately: “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.” (John 6:37) And then again He says: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” (John 6:38-40) “By no means cast out! Lose nothing! Raise it up at the last day!” The meaning is clear, regeneration is permanent!
No wonder the Savior insisted when speaking to Martha that He was both the Resurrection and the Life to every believer. Both are guaranteed. They are part and parcel of the promise that Jesus makes in His offer of salvation. Eternal life is more than just a gift, it is indeed a forever gift.
The fact that it is a forever gift demonstrates that the act of faith that appropriates this gift is definitive and final. In regards to the drink-gift that Jesus offered to the Samaritan woman at the well, He was not telling her to drink and drink and drink, ad infinitum. She was being asked to drink—once and for all!
This was the point of the contrast between the water in the well and the water that Jesus was offering. There would be no drinking of His water ever again. The initial drink was sufficient because its results were permanent. Again, review the note by Hodges pertaining to MacArthur’s comments regarding the tense of the verb “believe” above.
Pertaining to this, Hodges makes a particularly astute comment:
It is just here that we can recognize a serious weakness in much evangelical thought today. In our excessive concentration on the “nature” of faith, we have lost the biblical focus on the gift which faith receives.
After all, taking a drink of water is only a means to an end. It is the water itself that matters, even on the physical level. If the liquid I drink happens to be salt water, it does not matter how skillful or proficient I am at drinking it. Water like that will not satisfy my physical thirst.
But many evangelicals are out of tune with the biblical perspective. In Scripture, saving faith is a simple and uncomplicated issue. . . .
But the water of life itself is by no means uncomplicated. Indeed, it is totally supernatural. Its effects are marvelous, mysterious, and eternal. Yet the faith that receives so great a gift has the utter directness of childlike trust. (Absolutely Free by Zane C. Hodges, Academie Books, Zondervan Publishing House, 1989)
It should also be noted that the illustration of saving faith Jesus gave to Nicodemus in John 3:14, 15 (whereby the children of Israel only needed to one-time simply look up to the serpent on the pole in order to be physically healed) comports in kind to a “once-for-all” and “permanent” act of faith (belief) in the appropriation of eternal life.
And finally, saving faith is also assuring. Hodges again makes the following remarks:
Or to put it another way, when a person believes, that person has assurance of life eternal. How could it be otherwise? Think, for example, of the words of Jesus.
Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life (Jn 5:24).
This is extremely clear. The believer, says our Lord, has eternal life. Moreover, he will not come into judgment. In fact, he has already passed out of death into life. And to believe His Word is to believe these things too!
Thus it is utterly impossible for us to give credence to the gospel message without knowing that we are saved. For that message carries its own guarantee along with it. Therefore, to doubt the guarantee of eternal life is to doubt the message itself. In sort, if I do not believe that I am saved, I do not believe the offer that God has made to me.
. . . When Martha declared that she believed Jesus to be “the Christ, the Son of God” (Jn 11:27), she was responding to the words, “Do you believe this?”
But behind the word “this” lay an important claim that Jesus had made. In fact, in two ways He told her that He guaranteed the eternal destiny of every believer. First, He said: “He who believes in me, though he may die, he shall live” (Jn 11:25). And, second, He said, “And whoever lives and believes in Me shall never die” (Jn 11:26).
Both of these great declarations are included in the word “this” when Jesus says, “Do you believe this?” It follows that if Martha believed “this,” she believed “this” about herself too. Indeed, to deny “this” for herself would have been to deny that “‘whoever’ lives and believes in Me shall never die.” But Martha believed and, in so doing, she knew that she, too, would never die. In a word, like all believers, at the moment of saving faith Martha “knew” that she had eternal life.
This is not to say, however, that later on Martha could not have doubted this truth. Even John the Baptist doubted (Lk 7:18-20). But it is to say this: a person who has “never been sure” of eternal life has “never believed” the saving message of God. . . .
But at least two things [regarding saving faith] are so utterly fundamental that they must never be forgotten. One is that a miraculous new birth occurs within the believer by which one comes into possession of the very life of God. The other is that the believer knows that he or she has this life.
These two facts make the divine gift every bit as “good and perfect” as James [James 1:17] says that God’s gifts always are. Non one can begin to live a new life until they first receive that life by faith. And no one will be able to live that life effectively who is not sure that it is actually possessed. God’s “good and perfect” gift makes provision for both of these basic needs, and they are met at the very moment of faith. (Absolutely Free by Zane C. Hodges, Academie Books, Zondervan Publishing House, 1989)
Works vs. Faith in Salvation
The Bible clearly states that salvation (justification—eternal life) cannot be contingent upon works, i.e., man’s self-efforts to achieve the approbation (approval) of God. No matter how thoughtful, kind, and gracious a person may be; such efforts can secure no passage into heaven. This includes adherence to God’s law, i.e., the Ten Commandments and the several hundred other laws recorded in the Old and New Testaments. All such efforts by man (human good) are an affront to God and are considered as “filthy rags” by Him (Isaiah 64:6). God’s salvation is based solely upon the non-meritorious exercise of faith; it is not an obligation of debt based upon the efforts of man. Furthermore, God works through believers (divine good) by the same principle of faith. There can be no genuine obedience to God unless it is founded in faith. Spiritual birth and spiritual life are both due to the grace of God so that man can never take credit for either of them.
But we are all like an unclean thing, and all our righteousnesses are like filthy rags . . . . (Isaiah 64:6)
Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. (Acts 13:38, 39)
But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith apart from the deeds of the law. (Romans 3:21-28)
In this passage we find the doctrine of salvation totally, completely and exhaustively explained. Nowhere does Paul refer or allude to doing goodness or performing righteous acts in order to obtain justification. Paul uses the verb “justify” 22 times, mostly in Romans 2:13-5:1 and Galatians, chapters 2 and 3. It is translated “justify” in all cases except two (Romans 2:13; 3:20), where it is translated “declared righteous.” The term describes what happens when someone believes in Christ as his Savior, i.e., he is declared “not guilty” and he is declared “righteous.” God cancels the guilt of the person’s sin and credits righteousness to him. Paul plainly says that this couldn’t be done by observing the law (i.e., doing good works). But even though all are sinners and not worthy, God will declare “not guilty” and “righteous” anyone who by faith alone receives Christ alone for his personal salvation.
This legal declaration is valid because Christ died to pay the penalty for all sins and lived a life of perfect righteousness that can in turn be imputed to the believer. This is the central theme of Romans and is stated in the theme verse, 1:17 (For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”). “From faith to faith” is the equivalent of saying a person is “saved by faith and is sanctified by faith.” Faith is the primary principle recognized by God. Yes, it will produce good works, but works have nothing to do with the imputation of righteousness by God, and it is this imputation of righteousness to the believer that insures eternal life. Man’s righteousness avails nothing. Christ’s righteousness (His obedience to God’s Law) will be credited to believers as their own. Paul uses the word “credited” nine times in chapter 4 alone.
Next is the phrase freely by His grace in verse 24. The fundamental idea in justification is that even though man clearly deserves to be declared guilty (vss. 9-19) and condemned, because of his faith alone in Christ alone God declares him righteous. In verses 24 and 25 this is stated in several ways: (1) “freely” – as a gift, for nothing, (2) “by His grace,” (3) “through the redemption that came by Christ Jesus” and (4) “through faith.”
Next redemption is considered in the same verse, a word taken from the slave market meaning to purchase. In the slave market those who were “free” redeemed or purchased those who were “slaves” or “not free.” The basic idea is that of obtaining release by payment of a ransom. Paul uses this word to refer to release from guilt, with its liability for judgment, and to deliverance from slavery to sin, because Christ in His death paid the ransom for all. Not to go into great detail in this setting, but man is a sinner in several ways. Because of Adam’s sin in the Garden of Eden, Adam’s sin is imputed to Adam’s progeny. All of Adam’s descendants inherit the “sin nature” by way of human birth, and all commit personal sins. Sin enslaves every human being. No one can ever become free of sin unless the price for this sin is paid, which must come through death (spiritual). And as man’s substitute, it was Christ who made the penalty-payment for man’s sin on the cross of Calvary. In verse 25 He was the “sacrifice of atonement.” The Greek for this phrase speaks of a sacrifice that satisfies the righteous wrath of God. Without this appeasement (“propitiation”) all people are justly destined for eternal punishment.
The entire tone in Paul’s detailed explanation of God’s salvation for mankind is centered on God, His power, His mercy, His grace . . . His everything. The tall and the short of it is that only God is capable of satisfying God, His righteousness, His standards, His expectations . . . His plan. Everything about it focuses on God. It uplifts Him. It glorifies Him. If for one moment or in the minutest way it were then dependant upon man and his works to affect his salvation, all of this would not be true.
For those who believe they can lose their salvation through personal sin after trusting Christ for their salvation, there remain the following two questions: How much sin does it take before a saved person crosses the “line” and thereby becomes lost again? Is there a number or size that applies to them? Instead of going down this most irrational path, it is best to rest on the fact that the blood (metaphor for spiritual death on the cross) of Christ has paid for your salvation. It was a full and complete payment. Nothing can take from it or add to it, not even a person’s “righteous” works. To think otherwise is to dishonor the Savior.
What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works. (Romans 4:1-6)
Knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. (Galatians 2:16)
O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? (Galatians 3:1-3)
Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? — just as Abraham “believed God, and it was accounted to him for righteousness.” Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham. For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” (Galatians 3:5-11)
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8, 9)
Furthermore if keeping God’s law, i.e., works (human good), has no part in appropriating salvation (justification before God) and self-effort (efforts apart from God’s Spirit working through the believer) has no value in the Christian life; it stands to reason that the believer has no say in the retention of his salvation. He cannot save himself; he cannot keep himself saved. Or to put it another way, there is nothing he can do to obtain salvation or lose it once it is obtained. It is a gift of God based solely upon His grace, bought and paid for solely by the sacrifice of His Son Jesus Christ on the cross, which may only be freely received (appropriated) by non-meritorious faith.
And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely. (Revelation 22:17)
Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. (1 Peter 1:18, 19)
In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. (Ephesians 1:7)
And they sang a new song, saying: "You are worthy to take the scroll, And to open its seals; for You were slain, and have redeemed us to God by Your blood Out of every tribe and tongue and people and nation. (Revelation 5:9)
In response to Paul’s clear teaching that works have no part in appropriating eternal life, those of the Arminian persuasion, as well as the strict Calvinist (but for another reason), run to James 2:14-24:
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead. But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe--and tremble! But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only.
The epistle of James, whose human author may very well have been the Lord’s half-brother, has been misinterpreted by many in the past and present regarding the message of salvation of grace by faith alone. Even Martin Luther called it a “right strawy epistle.” Armenians take delight in believing that it teaches “salvation plus works” as the formula that justifies (saves) the individual. On the other hand, the strict Calvinist believes it to teach that proper (saving) faith will always produce works, which will endure and continue until physical death. These positions are patently wrong, both being born from a preconceived-theological rather than a truly exegetical interpretation.
Key to understanding the book of James and thereby understanding its contextual setting is first to distinguish that it is written to Christians who are being spiritually tested, second to observe that its theme is to instruct them toward greater spiritual maturity, and third to be aware of the actual meaning of several words used throughout the epistle, such as “save” and “soul.” As to the first two points, the following sets the stage:
My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. (James 1:2-4)
As to point number three, the expression that contains both of the words, “save” and “soul,” is found in the following verse:
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. (James 1:21)
The companion passage to this verse in James is found in 1 Peter:
Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word that you may grow thereby. (1 Peter 2:1, 2)
Both passages speak about the proper way of learning Bible doctrine in order to advance in well being and growth, both physically and spiritually. But whereas James uses the terms “save your souls” as the benefit of absorbing Bible doctrine, Peter expresses it as follows: “that you may grow [spiritually] thereby.” It is unfortunate that many Bible readers as well as teachers automatically react to the phase “save your souls” as meaning “eternal salvation from hell.”
But the recipients of this epistle, understanding this phrase in the Greek (sosai tas psychas hymon), would have understood it to have the common use of the day “to save the life.” It is used in both the Septuagint (Greek translation of the Old Testament) and in the New Testament, with exactly this sense (Genesis 19:17; 32:30; 1 Samuel 19:11; Jeremiah 48:6; Mark 3:4; Luke 6:9). This is also the obvious meaning in James 5:20 (let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.), which refers to the physical preservation of a life from death. It may also be said that nowhere in the New Testament or the Septuagint does this phrase signify deliverance from hell. In fact, the proper understanding of the Greek words “save” and “soul” clarifies various passages spoken by the Lord regarding discipleship and not justification, such as in Matthew 16:24-28; Mark 8:34-38; and Luke 9:9:23-27.
In commenting on James 1:21, Zane C. Hodges, who taught New Testament Greek and exegesis for 27 years at Dallas Theological Seminary, had this to say:
It is unfortunate that most interpreters of James are either unaware of this data or dismiss it as irrelevant. Whenever linguistic evidence of this type is ignored, faulty interpretation is almost inevitable. Nevertheless the meaning which the data supports—“to save your lives”—is precisely the meaning most suited to this context. The readers are already born again (v 18) and are in no need of being saved from hell. Moreover, James has just spoken of the death-dealing consequences of sin (vv 14-15). In this light, the meaning of v 21 is transparent: although sin can culminate in physical death, the Word of God, properly received, can preserve physical life. This thought is deeply embedded in the wisdom literature of the OT in statements like these:
“The fear of the Lord prolongs days, But the years of wicked will be shortened” (Prov 10:27)
“As righteousness leads to life, So he who pursues evil Pursues it to his own death” (Prov 11:19)
See also Prov 12:28; 13:14; 19:16
From both a linguistic and contextual point of view, as well as from the perspective of Hebrew wisdom, there can be no legitimate doubt about James’ meaning in this verse. To take these words as a reference to eternal salvation is to commit an obvious error of eisegesis (reading one’s own ideas into the text). As long as a reader does that in v 21, he will not only misunderstand the verse itself, but he will misunderstand the entire epistle, including 2:14-26! (The Epistle of James, Zane C. Hodges, Grace Evangelical Society, 1994)
It is precisely the saving of physical life that James is speaking of in James 2:14-24, as quoted above. James opens this section with the fundamental issue that if one lays claim to faith yet cannot illustrate such faith with acts of obedience of the kind James has been discussing (1:26-2:13), he cannot expect his faith in God’s Word to “save (prolong) his physical life.” Under God’s grace, works do not save as pertains to hell fire. Justification (salvation from hell) comes solely as an expression of God’s grace and may only be appropriated by faith unadorned by works—then or later. But when it comes to the enhancement of spiritual life while still in the flesh and the prolongation of physical life, works born of faith do in fact matter. |