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 Is
this a legitimate question, in keeping with the divine scheme
of redemption, having a divine answer? The infidel says, “Do
nothing, there is no salvation.” The universalist says, “Nothing,
all will be saved anyhow.” True Calvinists reply, “Nothing,
only the elect will be saved, unconditionally.” And currently,
well-meaning advocates of “Grace” have so far accepted Calvinistic
or faith-only concepts as to equate all “doing” with “human
righteousness — in effect saying, “Do nothing.” All efforts
to divorce saving faith from “doing” make for a confused jumble
of terms, and lead to an unscriptural theology.
Calvinism
which has permeated most denominations and popular commentaries,
begins with a concept of God which can not tolerate true free
will on the part of man. That man could act so as to alter his
destiny, could implement or affect his salvation, is unthinkable.
This philosophy is back of classic statements re. grace, imputation
of Christ’s righteousness, and labeling all obedience as “trying
to lift yourself by your boot-straps.” I believe some of our
brethren, in a commendable desire to give glory to God for our
salvation, have adopted Calvinistic terminology and thought.
Christ
is the “author of eternal salvation unto all them that obey
Him” (Heb. 5:9). He will take “vengeance on them that know not
God, and that obey not the gospel of our Lord Jesus Christ”
(2 Thes. 1:8). We may write books explaining that this “doing”
is an expression of faith-- and I’ll buy that-- but the fact
remains that we must “do” something. Our “doing” will be imperfect,
and therefore can not justify (make free from guilt) on
a legalistic
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basis.
It will not “merit” (by virtue of incompleteness) a “free from
guilt” appraisal. But one can not deny the need for obedience
without ignoring many plain scriptures.
There
is a big difference in works as the expression of faith in our
Savior, and works as the means of redemption. When Paul contrasted
“works” and “grace” (Rom. 4:2-5) the context makes “works” refer
to a system of law, demanding perfect obedience or freedom from
sin (3:19-f. Gal. 3:10-f). If one should live a guilt-free life,
his “doing” would be the means of his justification (declared
guilt-free). But none of us live such lives (Rom. 3:23). Having
sinned, no doing can be the means of satisfying the Justice
of God against whom we have sinned. Justice demands the penalty
for sin, and the means of our redemption is Jesus Christ, who
died in our stead (Isa. 53: Rom. 5:6-9). There is little excuse
for a careful student to confuse the meritorious “works” of
Rom. 4 with acts of obedience which manifest our trust in the
blood of the Christ.
As
we have said, back of the denial of “human implementation” is
the rejection of free will. If we seriously consider the implications
of man as a free agent we can see consistency
in a scheme of redemption which provides the means of justification
on a universal scale, but makes the application of Christ’s
blood depend upon the individual’s response to the gospel invitation.
The gospel which God gave, is carefully suited to the man which
God made. (continued on next page)
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