| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
Within these chapters, many statements recorded are based upon the Word of God. Allow
me now to quote at length a man, Church of Christ by denomination, debating salvation.
The selected passage from C.R. Nichol's debate illustrates firsthand how God's Word is
often mishandled and misapplied.
"Being justified by faith, we have peace with God through our Lord Jesus Christ. Had
Paul said we are justified by faith only, he would have contradicted James, who said,
By works a man is justified, and not by faith only. Ask a defender of the doctrine of
justification by faith only these questions: Do you believe a person can be saved
without repentance? Do you believe a person can be saved without prayer? Do you
believe a person can be saved without love? He will answer with an emphatic No. . . .
faith may, and does, exist in different degrees. . . .. How can we determine the
meaning of by faith? By faith occurs many times in the eleventh chapter of Hebrews . .
. .. In every case the phrase by faith includes obedience to all the things commanded."
First, there is no conflict between Paul in Romans 4 and James in James 2. Romans 4
deals with the subject matter of how God justifieth the (not godly, but) ungodly (Rm
4:5), and uses Abraham as an example.
Paul clearly states that faith was reckoned to Abraham for righteousness at a time
when he was in uncircumcision (Rm 4:2,3,9,10), thus before he was 99-years-old
according to Genesis 17:24. James speaks of an event in the life of Abraham that
involved Isaac his son who was born unto him when he was an hundred years old (Genesis
21:5; James 2:21, 24).
What he did after he was an hundred years old cannot be in order to obtain what he had
before he was 99. It may describe it. It may manifest it. It may demonstrate it as
true but, it cannot be to obtain it.
Romans 4 and James 2, involving Abraham, differ in the following ways:
1. Romans 4 is the record of how God justifieth the ungodly whereas James 2 is the
record of the justification of a man who was already reckoned righteous before God;
2. Romans 4 deals with an event in the life of Abraham before he was 99-years-old
whereas, James 2 describes an event in the life of the same man after he was
100-years-old;
3. Romans 4 deals with an aspect of justification before God (Rm 4:2) whereas James
speaks of an aspect of justification brother to brother, shew me. . . . I will shew
thee. . . ., thus before those of whom he said, Ye see then. . . . (James 2:18, 24);
4. Romans 4 is to him that worketh not, but believeth on him that justifieth the
ungodly (Rm 4:2-3; 5-6; 9-10) whereas James 2 is by works (James 2:21);
5. And, Romans 4 is reckoned of grace whereas James 2 is reckoned on the principle,
Now to him that worketh is the reward not reckoned of grace, but of debt (Rm 4:4).
The debater makes no distinction between alien sinners and the children of God. Peter
wrote to God's children saying, "As newborn babes, desire the sincere milk of the
word, that ye may grow thereby" (I Pet 2:2). Birth always precedes growth. Faith being
does not express life, but faith working by love does. The latter however, is only
true in Jesus Christ (Gal 5:6) and, as a result, is not the principle applicable to
those who are outside of Christ.
H. Frank Fort wrote: "Hundreds of exhortations have been addressed to the believer,
telling him how to live; but none of them has told him how to have life. Why? Because
the believer has life. He that believeth on me hath everlasting life Jn 6:47. All
commandments, therefore, addressed to the believer are to the end that the life he has
. . . might be manifest . . . (II Cor 4:11). Life being, and life manifested, are not
identical; one is, the other is doing. The one must be possessed before it can be
manifested."
Second, the debater speaks of one who is a defender of the doctrine of justification
by faith only. Let me say that I am not personally acquainted with any defenders of
the doctrine justification by faith only.
I do subscribe to the premise, For by grace are ye saved through faith; and that not
of yourselves: it is the gift of God: Not of works, lest any man should boast Eph
2:8-9. And . . . to him that worketh is the reward not reckoned of grace, but of debt
Rm 4:4, with . . . if by grace, then it is no more of works: otherwise grace is no
more grace. But if it be of works, then it is no more grace: otherwise work is no more
work Rm 11:6.
Third, the debater, in an effort to deny justification by faith only, poses several
questions designed to confirm his view. The first question is, Do you believe a person
can be saved without repentance?
The founder of the Church of Christ movement, Alexander Campbell wrote: "What was
required of them in order to baptism? Repentance or faith in Christ, which is
inseparable from true repentance."
At the time of Campbell's debate, he affirmed, ". . . faith in Christ . . . is
inseparable from true repentance." I believe that to be true, not because Mr. Campbell
said so, but because the evidence of scripture bears it out.
As an example, the Gospel of John discusses the subject of the alien sinner receiving
eternal life more than any other book in the New Testament, yet the word repent or
repentance does not occur in that book. If repentance must be accorded a place
separate from, and independent of believing, then divine instruction for receiving
eternal life in The Gospel of John is incomplete or, in the least, misleading. The act
of believing necessitates a change of heart, or repentance--accepting that previously
rejected.
Fourth, as to the question, "Do you believe a person can be saved without prayer?," I
ask, "What person, and saved from what?" If by person Mr. Nichol means an alien
sinner, the alien is not saved by prayer in any sense. If by person, Mr. Nichol means
a child of God, then prayer is essential to deliverance from, not the penalty of sin,
but the power and influence of sin in the life of the believer in Christ. Prayer is
the privilege of those who were instructed to pray Our Father (Lk 11:2). Compare the
words, Our Father, your heavenly Father and your Father as shown in Matthew 6:9; 14;
7:11. Prayer is applicable to those who have God as their heavenly Father which no
alien sinner does.
When David prayed save me, as he often did, he was not praying as an alien sinner, nor
was he praying to be delivered from the penalty of sin. Instead, he was praying to be
delivered from fears, troubles and afflictions Ps 34:4; 6; 17. When he prayed, "Have
mercy upon me . . . blot out my transgressions . . . and cleanse me from my sin" (Ps
51:1-2), he was not praying as an alien sinner. He was praying as an erring child of
God.
David's confession in Psalms 32:5, and the result, accords with the truth of I John
1:9, also applicable to the children of God, not alien sinners. David lived during the
very height of the law, yet he described the means of the alien sinner being justified
as follows: "But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness. Even as David also describeth the
blessedness of the man, unto whom God imputed righteousness without works" (Rm 4:5-6).
Fifth, as to the question, "Do you believe a person can be saved without love?" we can
reply in the words of Christ. "If God were your Father, ye would love me . . ." (Jn
8:42). Love for the Lord is not obtained apart from having God as one's Father which
no alien sinner does. The lost of John 8:42 had no love for the Lord because they were
not born again. In their unregenerate state they were incapable of loving the Lord,
and were not required by the Lord to do so. Love is obtained in the new birth (Rm 5:5;
Jn 14:17; Gal 4:7; Eph 1:13-14; I Pet 1:22-23; I Jn 2:8; 4:7; 5:1). and is to be
manifested by the children of God (Jn 13:33-35; Gal 5:6; I Jn 3:18).
Sixth, Mr. Nichol speaks of the different degrees of faith, and what the term by faith
means in Hebrews 11. That faith does exist by degrees is true. However where it does,
it is descriptive of the children of God as evidenced by what they did, or failed to
do under certain circumstances. It is not that belief in Christ by which one becomes a
child of God.
None of God's children serve God to the same extent or degree of fervor. There are
many things we say and do which appear to be done in the same manner, yet God may
accept one and reject the other. As a result, that aspect of faith descriptive of
God's children is often modified by degrees. This is why fruit bearing varies. ". . .
some an hundredfold, some sixty, some thirty . . . or the description fruit, more
fruit and much fruit Mt 13:23; Jn 15:2; 5.
The eleventh chapter of Hebrews is not a record of how one became a child of God. It
is a record of what the children of God did under certain circumstances. When Mr.
Nichol applies Hebrews 11 to the phrase by faith where the justification of the
ungodly is in view, he fails to rightly divide the word of truth. Christ said, "Ask,
and it shall be given you . . ." (Mt 7:7). Yet, James wrote, "Ye ask, and receive not
. . ." (James 4:3). These phrases must not be isolated but studied in the light of
God's word on the subject of prayer. The truth is not found in simply quoting
scripture but in rightly dividing the word of truth.
The first major division among men is saved or lost. Similar language may apply to
each class but a distinction does exist. I believe in good works which all in Christ
Jesus have been . . . created . . . unto . . . Eph 2:10. I believe in an aspect of
justification by works pertaining to the will of God in Christ Jesus (I Thess 5:18)
where faith worketh by love (Gal 5:6) and men are alive unto God (Rm 6:11) being freed
from sin (Rm 6:7) and who have their consciences purged by the blood of Christ (Heb
9:14). To take the truth applicable to this class and impose it upon alien sinners is
a gross perversion of the truth. BD
me now to quote at length a man, Church of Christ by denomination, debating salvation.
The selected passage from C.R. Nichol's debate illustrates firsthand how God's Word is
often mishandled and misapplied.
"Being justified by faith, we have peace with God through our Lord Jesus Christ. Had
Paul said we are justified by faith only, he would have contradicted James, who said,
By works a man is justified, and not by faith only. Ask a defender of the doctrine of
justification by faith only these questions: Do you believe a person can be saved
without repentance? Do you believe a person can be saved without prayer? Do you
believe a person can be saved without love? He will answer with an emphatic No. . . .
faith may, and does, exist in different degrees. . . .. How can we determine the
meaning of by faith? By faith occurs many times in the eleventh chapter of Hebrews . .
. .. In every case the phrase by faith includes obedience to all the things commanded."
First, there is no conflict between Paul in Romans 4 and James in James 2. Romans 4
deals with the subject matter of how God justifieth the (not godly, but) ungodly (Rm
4:5), and uses Abraham as an example.
Paul clearly states that faith was reckoned to Abraham for righteousness at a time
when he was in uncircumcision (Rm 4:2,3,9,10), thus before he was 99-years-old
according to Genesis 17:24. James speaks of an event in the life of Abraham that
involved Isaac his son who was born unto him when he was an hundred years old (Genesis
21:5; James 2:21, 24).
What he did after he was an hundred years old cannot be in order to obtain what he had
before he was 99. It may describe it. It may manifest it. It may demonstrate it as
true but, it cannot be to obtain it.
Romans 4 and James 2, involving Abraham, differ in the following ways:
1. Romans 4 is the record of how God justifieth the ungodly whereas James 2 is the
record of the justification of a man who was already reckoned righteous before God;
2. Romans 4 deals with an event in the life of Abraham before he was 99-years-old
whereas, James 2 describes an event in the life of the same man after he was
100-years-old;
3. Romans 4 deals with an aspect of justification before God (Rm 4:2) whereas James
speaks of an aspect of justification brother to brother, shew me. . . . I will shew
thee. . . ., thus before those of whom he said, Ye see then. . . . (James 2:18, 24);
4. Romans 4 is to him that worketh not, but believeth on him that justifieth the
ungodly (Rm 4:2-3; 5-6; 9-10) whereas James 2 is by works (James 2:21);
5. And, Romans 4 is reckoned of grace whereas James 2 is reckoned on the principle,
Now to him that worketh is the reward not reckoned of grace, but of debt (Rm 4:4).
The debater makes no distinction between alien sinners and the children of God. Peter
wrote to God's children saying, "As newborn babes, desire the sincere milk of the
word, that ye may grow thereby" (I Pet 2:2). Birth always precedes growth. Faith being
does not express life, but faith working by love does. The latter however, is only
true in Jesus Christ (Gal 5:6) and, as a result, is not the principle applicable to
those who are outside of Christ.
H. Frank Fort wrote: "Hundreds of exhortations have been addressed to the believer,
telling him how to live; but none of them has told him how to have life. Why? Because
the believer has life. He that believeth on me hath everlasting life Jn 6:47. All
commandments, therefore, addressed to the believer are to the end that the life he has
. . . might be manifest . . . (II Cor 4:11). Life being, and life manifested, are not
identical; one is, the other is doing. The one must be possessed before it can be
manifested."
Second, the debater speaks of one who is a defender of the doctrine of justification
by faith only. Let me say that I am not personally acquainted with any defenders of
the doctrine justification by faith only.
I do subscribe to the premise, For by grace are ye saved through faith; and that not
of yourselves: it is the gift of God: Not of works, lest any man should boast Eph
2:8-9. And . . . to him that worketh is the reward not reckoned of grace, but of debt
Rm 4:4, with . . . if by grace, then it is no more of works: otherwise grace is no
more grace. But if it be of works, then it is no more grace: otherwise work is no more
work Rm 11:6.
Third, the debater, in an effort to deny justification by faith only, poses several
questions designed to confirm his view. The first question is, Do you believe a person
can be saved without repentance?
The founder of the Church of Christ movement, Alexander Campbell wrote: "What was
required of them in order to baptism? Repentance or faith in Christ, which is
inseparable from true repentance."
At the time of Campbell's debate, he affirmed, ". . . faith in Christ . . . is
inseparable from true repentance." I believe that to be true, not because Mr. Campbell
said so, but because the evidence of scripture bears it out.
As an example, the Gospel of John discusses the subject of the alien sinner receiving
eternal life more than any other book in the New Testament, yet the word repent or
repentance does not occur in that book. If repentance must be accorded a place
separate from, and independent of believing, then divine instruction for receiving
eternal life in The Gospel of John is incomplete or, in the least, misleading. The act
of believing necessitates a change of heart, or repentance--accepting that previously
rejected.
Fourth, as to the question, "Do you believe a person can be saved without prayer?," I
ask, "What person, and saved from what?" If by person Mr. Nichol means an alien
sinner, the alien is not saved by prayer in any sense. If by person, Mr. Nichol means
a child of God, then prayer is essential to deliverance from, not the penalty of sin,
but the power and influence of sin in the life of the believer in Christ. Prayer is
the privilege of those who were instructed to pray Our Father (Lk 11:2). Compare the
words, Our Father, your heavenly Father and your Father as shown in Matthew 6:9; 14;
7:11. Prayer is applicable to those who have God as their heavenly Father which no
alien sinner does.
When David prayed save me, as he often did, he was not praying as an alien sinner, nor
was he praying to be delivered from the penalty of sin. Instead, he was praying to be
delivered from fears, troubles and afflictions Ps 34:4; 6; 17. When he prayed, "Have
mercy upon me . . . blot out my transgressions . . . and cleanse me from my sin" (Ps
51:1-2), he was not praying as an alien sinner. He was praying as an erring child of
God.
David's confession in Psalms 32:5, and the result, accords with the truth of I John
1:9, also applicable to the children of God, not alien sinners. David lived during the
very height of the law, yet he described the means of the alien sinner being justified
as follows: "But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness. Even as David also describeth the
blessedness of the man, unto whom God imputed righteousness without works" (Rm 4:5-6).
Fifth, as to the question, "Do you believe a person can be saved without love?" we can
reply in the words of Christ. "If God were your Father, ye would love me . . ." (Jn
8:42). Love for the Lord is not obtained apart from having God as one's Father which
no alien sinner does. The lost of John 8:42 had no love for the Lord because they were
not born again. In their unregenerate state they were incapable of loving the Lord,
and were not required by the Lord to do so. Love is obtained in the new birth (Rm 5:5;
Jn 14:17; Gal 4:7; Eph 1:13-14; I Pet 1:22-23; I Jn 2:8; 4:7; 5:1). and is to be
manifested by the children of God (Jn 13:33-35; Gal 5:6; I Jn 3:18).
Sixth, Mr. Nichol speaks of the different degrees of faith, and what the term by faith
means in Hebrews 11. That faith does exist by degrees is true. However where it does,
it is descriptive of the children of God as evidenced by what they did, or failed to
do under certain circumstances. It is not that belief in Christ by which one becomes a
child of God.
None of God's children serve God to the same extent or degree of fervor. There are
many things we say and do which appear to be done in the same manner, yet God may
accept one and reject the other. As a result, that aspect of faith descriptive of
God's children is often modified by degrees. This is why fruit bearing varies. ". . .
some an hundredfold, some sixty, some thirty . . . or the description fruit, more
fruit and much fruit Mt 13:23; Jn 15:2; 5.
The eleventh chapter of Hebrews is not a record of how one became a child of God. It
is a record of what the children of God did under certain circumstances. When Mr.
Nichol applies Hebrews 11 to the phrase by faith where the justification of the
ungodly is in view, he fails to rightly divide the word of truth. Christ said, "Ask,
and it shall be given you . . ." (Mt 7:7). Yet, James wrote, "Ye ask, and receive not
. . ." (James 4:3). These phrases must not be isolated but studied in the light of
God's word on the subject of prayer. The truth is not found in simply quoting
scripture but in rightly dividing the word of truth.
The first major division among men is saved or lost. Similar language may apply to
each class but a distinction does exist. I believe in good works which all in Christ
Jesus have been . . . created . . . unto . . . Eph 2:10. I believe in an aspect of
justification by works pertaining to the will of God in Christ Jesus (I Thess 5:18)
where faith worketh by love (Gal 5:6) and men are alive unto God (Rm 6:11) being freed
from sin (Rm 6:7) and who have their consciences purged by the blood of Christ (Heb
9:14). To take the truth applicable to this class and impose it upon alien sinners is
a gross perversion of the truth. BD
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Copyright © 2007
Gateway Baptist
Church
All Rights Reserved