A serious discussion.

[DeaconDean]

Please explain to me, what it means to be "accepted of the Lord".

We are told in Gen. 4:7:

"If thou doest well, shalt thou not be accepted? (שְׂאֵתshath) and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him."

But over in Acts 10:35, we read:

"But in every nation he that feareth him, and worketh righteousness, is accepted (dektoV) with him."

Are we accepted unto God, by Christ, or by doing "works of righteousness"?

What does it mean to be accepted of the Lord?

God Bless

Till all are one.

 

[eldermike]

It's a question. It implies we have been given the ability to become the master of sin but because of sin we can't see it or understand it. God did not play a mean trick on Adam he made him to be the master over sin but Adam made a choice to do otherwise. Another way to look at it is man is responsible for the condition we are in today. God gave us the ability to say no to drugs but the stain of sin keeps us from knowing our God given abilities. It leads right to Christ as the only way.

You have to apply God's standards to understand it, be perfect as my Father in Heaven is perfect. Anyone who is perfect will be justified, but Huston we have a problem, there is no perfect man. Romans 3:23

 

[dies-l]

Please explain to me, what it means to be "accepted of the Lord".

We are told in Gen. 4:7:

"If thou doest well, shalt thou not be accepted? (שְׂאֵתshath) and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him."

Actually, Cain is told that in Gen. 4:7, but I get what you are saying. Cain's issue was a form a spritual apathy. He wanted to do the religious thing, but he did it halfheartedly. God rejected his efforts because of the emptyness of his heart that was evidenced in the quality of his offering. God gave him the warning and opportunity to correct this and to be more sincere in his efforts to please God. Instead, he acted out of envy, and killed Abel.

I have always read this passage as speaking about God accepting Cain's offering (and by extension whether God accepts our offerings of time, money, etc). God is not interested in halfhearted attempts to please Him; He expects sincerity.

When He gave the law to Moses, He have us a means of knowing what a perfect life looks like. At the same time, according to Paul, He showed us how improbable it is that we could ever truly impress God with our righteousness. But, under the New Covenant he made with us through Christ, we can experience his grace through a sincere heart of faith.

But over in Acts 10:35, we read:

"But in every nation he that feareth him, and worketh righteousness, is accepted (dektoV) with him."

Are we accepted unto God, by Christ, or by doing "works of righteousness"?

What does it mean to be accepted of the Lord?

We are accepted, which I believe is the same as what Paul calls justification, by God's grace through faith, "not because of righteous things we have done by the washing and renewal of the Holy Spirit, whom he poured out on us generously through Jesus Christ." Titus 3:4-7. So the question is how do we reconcile passages such as Acts 10:35 with passages like Titus 3:4-7 and Ephesians 2:8.

I believe that this reconciliation comes from a proper understanding of what faith is. Faith, according to James (See Js. 2), is inseparable from works. In other words, if we have real and sincere faith, we cannot help but to act lovingly and righteously (not self-righteously) towards our fellow human beings. Too often we are told that to have faith is to simply accept as fact something that cannot be proven. But, biblically, faith is something more than this; I believe that it is bettwe described as an internal drive within us that motivates us to pursue and love God with all of our heart, mind, soul, and strength. When have this motivation, inevitably we will also want to love our neighbor as ourselves.

So, I believe that the biblical teaching is that God accepts us based on our faith, which is demonstrated by our acts of love for God and for other people. However, God has grace on us in that He knows that we are imperfect in our ability to love and that we fall short of His glory. This grace gives us freedom to stumble and to sin -- but faith removes our desire to sin, and replaces it with a desire to love. And, we recieve God's grace through our faith.

Faith, in short, is the sincerity of heart that Cain lack, which was evidenced by the feebleness of his offering and further evidenced by his malice toward his brother.

 

[DeaconDean]

Actually, Cain is told that in Gen. 4:7, but I get what you are saying. Cain's issue was a form a spritual apathy. He wanted to do the religious thing, but he did it halfheartedly. God rejected his efforts because of the emptyness of his heart that was evidenced in the quality of his offering. God gave him the warning and opportunity to correct this and to be more sincere in his efforts to please God. Instead, he acted out of envy, and killed Abel.

I have always read this passage as speaking about God accepting Cain's offering (and by extension whether God accepts our offerings of time, money, etc). God is not interested in halfhearted attempts to please Him; He expects sincerity.

In one sense, you are correct, but in a broader sense, you are wrong.

God had already set the quality of the offerings in the Garden when He provided for Adam and Even the skins. (cf. Gen. 3:21)

Abel did offer up to God a better offering than Cain, but it was because it was a blood offering that Abel's was favored over Cain's. Cain offered the best of his crops. Cain was a tiller of the ground. Cain more than likely, brough forth the first-fruits of the harvest. However, it paled in comparison to Abel's blood offering. And the thing is, there is no reason for us to believe that had Cain asked of Abel a lamb for offering, that Abel wouldn't have given it to him.

But the overall point I was trying to make was what God said to Cain:

"If thou doest well, shalt thou not be accepted?" -Gen. 4:7 (KJV)

We are accepted, which I believe is the same as what Paul calls justification, by God's grace through faith, "not because of righteous things we have done by the washing and renewal of the Holy Spirit, whom he poured out on us generously through Jesus Christ." Titus 3:4-7. So the question is how do we reconcile passages such as Acts 10:35 with passages like Titus 3:4-7 and Ephesians 2:8.

In one sense, you are wrong. You have tthe wrong understanding of the word "justification".

Justification is a legal term by which God pronounces that the condenation of the Law is not upon us.

Arthur W. pink outlines "justification" as:

Between Protestants and Romanists there is a wide difference of opinion as to the meaning of the term "justify": they affirming that to justify is to make inherently righteous and holy; we insisting that to justify signifies only to formally pronounce just or legally declare righteous. Popery includes under justification the renovation of man’s moral nature or deliverance from depravity, thereby confounding justification with regeneration and sanctification. On the other hand, all representative Protestants have shown that justification refers not to a change of moral character, but to a change of legal status; though allowing, yea, insisting, that a radical change of character invariably accompanies it. It is a legal change from a state of guilt and condemnation to a state of forgiveness and acceptance; and this change is owing solely to a gratuitous act of God, founded upon the righteousness of Christ (they having none of their own) being imputed to His people.
We simply explain justification to be an acceptance by which God receives us into His favour and esteems us as righteous persons; and we say that it consists in the remission of sins and the imputation of the righteousness of Christ. . . Justification, therefore, is no other than an acquittal from guilt of him who was accused, as though his innocence has been proved. Since God, therefore, justifies us through the mediation of Christ, He acquits us, not by an admission of our personal innocence, but by an imputation of righteousness; so that we, who are unrighteous in ourselves, are considered as righteous in Christ" (John Calvin, 1559).

"What is justification? Answer: Justification is an act of God’s free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone" (Westminster Catechism, 1643).
"We thus define the Gospel justification of a sinner: It is a judicial, but gracious act of God, whereby the elect and believing sinner is absolved from the guilt of his sins, and hath a right to eternal life adjudged to him, on account of the obedience of Christ, received by faith" (H. Witsius, 1693). "A person is said to be justified when he is approved of God as free from the guilt of sin and its deserved punishment; and as having that righteousness belonging to him that entitles to the reward of life" (Jonathan Edwards, 1750).
Justification, then, refers not to any subjective change wrought in a person’s disposition, but is solely an objective change in his standing in relation to the law.

Arthur W. Pink, The Doctrine of Justification, Chapter 2, It's Meaning.

Source

I believe that this reconciliation comes from a proper understanding of what faith is. Faith, according to James (See Js. 2), is inseparable from works. In other words, if we have real and sincere faith, we cannot help but to act lovingly and righteously (not self-righteously) towards our fellow human beings. Too often we are told that to have faith is to simply accept as fact something that cannot be proven. But, biblically, faith is something more than this; I believe that it is bettwe described as an internal drive within us that motivates us to pursue and love God with all of our heart, mind, soul, and strength. When have this motivation, inevitably we will also want to love our neighbor as ourselves.

Here, we have a problem.

In Hebrews 11:1, we have a definitive definition of what faith is:

"Now faith is the substance of things hoped for, the evidence of things not seen."

Jesus told the disciples:

"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." -Jn. 20:29 (KJV)

I have not seen the Lord Jesus Christ, but I believe in Him. And in that sense, I'm more blessed than those who did see Him.

And the problem with James is this, is "works" the great justifer (cf. Jas. 2:24), or is it God? (cf. Rom. 8:33)

Arthur W. Pink wrote:

Now as the sins of him who believes were, by God, transferred and imputed to Christ so that God regarded and treated Him accordingly—visiting upon Him the curse of the law, which is death; even so the obedience or righteousness of Christ is, by God, transferred and imputed to the believer so that God now regards and deals with him accordingly—bestowing upon him the blessing of the law, which is life. And any denial of that fact, no matter by whomsoever made, is a repudiation of the cardinal principle of the Gospel. "The moment the believing sinner accepts Christ as his Substitute, he finds himself not only freed from his sins, but rewarded: he gets all Heaven because of the glory and merits of Christ (Rom. 5:17). The atonement, then, which we preach is one of absolute exchange (1 Pet. 3:18). It is that Christ took our place literally, in order that we might take His place literally—that God regarded and treated Christ as the Sinner, and that He regards and treats the believing sinner as Christ.

Arthur W. Pink, The Doctrine of Justification, Chapter 5, It's Nature.

Ibid

I was accepted/acceptable unto God upon the moment of my salvation.

God Bless

Till all are one.

 

[dies-l]

But the overall point I was trying to make was what God said to Cain:

"If thou doest well, shalt thou not be accepted?" -Gen. 4:7 (KJV)



In one sense, you are wrong. You have tthe wrong understanding of the word "justification".

I don't see that what I said is materially different from the quoted material. Can you explain where you see the distinction?

Here, we have a problem.

In Hebrews 11:1, we have a definitive definition of what faith is:

"Now faith is the substance of things hoped for, the evidence of things not seen."

I don't believe that the author of Hebrews is intending to give a complete defintion of the word, "faith" in 11:1, but rather, he is identifying an attriubute of faith. Structurally, the sentece would be similar to "George is a tall man with a mustache." Certainly, the example sentence may be true, but it would not be sufficient to say that George is defined as a tall man with a mustache. Neither, do I believe is Hebrews 11:1 sufficient to serve as a definition of the word faith. I do, however think that Hebrews 11, read in its entirety, come much closer to providing a model (and perhaps an explanation and defintion) of what faith is. In short, it suggests that faith is a belief that spurs one on to action.

Jesus told the disciples:

"Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." -Jn. 20:29 (KJV)

I have not seen the Lord Jesus Christ, but I believe in Him. And in that sense, I'm more blessed than those who did see Him.

And the problem with James is this, is "works" the great justifer (cf. Jas. 2:24), or is it God? (cf. Rom. 8:33)

Perhaps I am misunderstanding you. Are you saying that James is wrong?

I was accepted/acceptable unto God upon the moment of my salvation.

I agree, but the question at hand is what caused your salvation in the first place. The answer is, of course, God's grace through your faith. This still begs the question, however, what is faith?

God Bless

Till all are one.

Grace and Peace in Christ Jesus.

 

[randomguy1]

It is my personal opinion through my knowledge of the Bible that I say, I believe that God is merely saying to Cain, "Do as I say and you are accepted to me, don't do as I say and you are in sin." God uses this over and over in the Bible. He wants his Saints to obey his commandments. Cain made the decision to worship God in his own way. Not the way that God commanded him to and therefore is works were evil, according to 1 John 3:12.

1Jn 3:12 not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's righteous.

However, it is different now than it was then. Jesus gave us new commandments to follow. His death, released us from the law of the Old Testament. As it says in Ephesians, Jesus is what makes us accepted into God.

Ephesians 1:1-6 NKJV
(1) Paul, an apostle of Jesus Christ by the will of God, To the saints who are in Ephesus, and faithful in Christ Jesus:
(2) Grace to you and peace from God our Father and the Lord Jesus Christ.
(3) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
(4) just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,
(5) having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
(6) to the praise of the glory of His grace, by which He made us accepted in the Beloved.

 

[DeaconDean]

I don't see that what I said is materially different from the quoted material. Can you explain where you see the distinction?






I don't believe that the author of Hebrews is intending to give a complete defintion of the word, "faith" in 11:1, but rather, he is identifying an attriubute of faith. Structurally, the sentece would be similar to "George is a tall man with a mustache." Certainly, the example sentence may be true, but it would not be sufficient to say that George is defined as a tall man with a mustache. Neither, do I believe is Hebrews 11:1 sufficient to serve as a definition of the word faith. I do, however think that Hebrews 11, read in its entirety, come much closer to providing a model (and perhaps an explanation and defintion) of what faith is. In short, it suggests that faith is a belief that spurs one on to action.

Blind faith, "faith is the substance of things hoped for" and the reward of that faith is: "the evidence of things not seen".

Do you believe in Jesus Christ as the Son of the Living God because you have been given concrete proof, or do you accept it on "faith"?

Perhaps I am misunderstanding you. Are you saying that James is wrong?

Yes, in most respects.

Look at James 2:24:

"Ye see then how that by works a man is justified, and not by faith"

Now read what Paul said in Rom. 8:33:

"It is God that justifieth."

What is it that justifies us? Works, as James teaches, or is it God as Paul teaches?

I agree, but the question at hand is what caused your salvation in the first place. The answer is, of course, God's grace through your faith. This still begs the question, however, what is faith?

I may be splitting hairs here, but, it was God who caused my salvation.

"Blessed is the man whom thou choosest, and causest to approach unto thee," -Psa. 65:4

But my point is, certain Restoration Movement preachers, teach, that one must do "works of righteousness" as in the case of Acts 10:35 and Jas. 2:24, in order to be accepted unto God.

Now, are we accepted unto God by way of our salvation as provided through Jesus Christ, or are we accepted and justified unto God by our works?

God Bless

Till all are one.

 

[randomguy1]

Yes, in most respects.

Look at James 2:24:

"Ye see then how that by works a man is justified, and not by faith"

Now read what Paul said in Rom. 8:33:

"It is God that justifieth."

What is it that justifies us? Works, as James teaches, or is it God as Paul teaches?

I like how you leave out words here. Of course, James will be wrong if you don't quote him correctly.

Jame 2:24 (NKJV) You see then that a man is justified by works, and not by faith only.

It is the act of doing what God says to do, that is your works.

Jame 2:21 (NKJV) Was not Abraham our father justified by works when he offered Isaac his son on the altar?

It was Abraham's obedience/faith that caused him to follow what God commanded - this act is the works that he was justified by.

God does justify you, when you are obedient to him.

 

[dies-l]

Blind faith, "faith is the substance of things hoped for" and the reward of that faith is: "the evidence of things not seen".

Do you believe in Jesus Christ as the Son of the Living God because you have been given concrete proof, or do you accept it on "faith"?

Certainly, one aspect of faith (as a Christian, at least) is believing without "proof", but that does not appear to be the biblical definition of faith. Rather, faith, in Scripture is always something which stirs a person to action. So, perhaps, for a biblical definition, we could say that faith is a belief in God, in the absence of direct evidence, which stirs a person to action.

Yes, in most respects.

So then you don't believe that all Scripture is inspired by God? If you are prepared to reject those parts of the Bible that you don't like, then why (other than because you like Paul better) would you assume that Paul is right and that James is wrong?

Look at James 2:24:

"Ye see then how that by works a man is justified, and not by faith"

Now read what Paul said in Rom. 8:33:

"It is God that justifieth."

What is it that justifies us? Works, as James teaches, or is it God as Paul teaches?

The passages, taken in context with a biblical understanding of the word "faith" do not contradict each other.

I may be splitting hairs here

You are

, but, it was God who caused my salvation.

The question was what, not who.

But my point is, certain Restoration Movement preachers, teach, that one must do "works of righteousness" as in the case of Acts 10:35 and Jas. 2:24, in order to be accepted unto God.

Well, you must have faith, and if you have faith you will inevitably do good works. But, ultimately, it is not our works, but our faith that saves.

Now, are we accepted unto God by way of our salvation as provided through Jesus Christ, or are we accepted and justified unto God by our works?

We are saved by grace, through faith. Faith, by its nature, leads to good works.



Till all are one.[/quote]

 

[DeaconDean]

I like how you leave out words here. Of course, James will be wrong if you don't quote him correctly.

Jame 2:24 (NKJV) You see then that a man is justified by works, and not by faith only.

It is the act of doing what God says to do, that is your works.

Jame 2:21 (NKJV) Was not Abraham our father justified by works when he offered Isaac his son on the altar?

It was Abraham's obedience/faith that caused him to follow what God commanded - this act is the works that he was justified by.

God does justify you, when you are obedient to him.

Now we have been over this ground before.

You are not Baptist, therefore, you have no right to be debating here.

I will not be debating with you.

Certainly, one aspect of faith (as a Christian, at least) is believing without "proof", but that does not appear to be the biblical definition of faith. Rather, faith, in Scripture is always something which stirs a person to action. So, perhaps, for a biblical definition, we could say that faith is a belief in God, in the absence of direct evidence, which stirs a person to action.

Ok, I'll give you that.

But I still think and believe Augustine said it best:

Faith is to believe what we do not see, and the reward of faith is to see what we believe.

St. Augustine

So then you don't believe that all Scripture is inspired by God? If you are prepared to reject those parts of the Bible that you don't like, then why (other than because you like Paul better) would you assume that Paul is right and that James is wrong?

So you are saying that one must "work" to be "justified" in the sight of God?

Because that is what James says.

And I'm right now, involved in a deep study on the topic of "justification" and I can tell you emphatically right now that men are not justified by works as James suggests and says!

And I quote Martin Luther on this point:

Though this epistle of St. James was rejected by the ancients, I praise it and consider it a good book, because it sets up no doctrines of men but vigorously promulgates the law of God. However, to state my own opinion about it, though without prejudice to anyone, I do not regard it as the writing of an apostle, and my reasons follow.

In the first place it is flatly against St. Paul and all the rest of Scripture in ascribing justification to works 2:24). It says that Abraham was justified by his works when he offered his son Isaac (2:20); Though in Romans 4:22-22 St. Paul teaches to the contrary that Abraham was justified apart from works, by his faith alone, before he had offered his son, and proves it by Moses in Genesis 15:6. Although it would be possible to "save" the epistle by a gloss giving a correct explanation of justification here ascribed to works, it is impossible to deny that it does refer to Moses' words in Genesis 15 (which speaks not of Abraham's works but of his faith, just as Paul makes plain in Romans 4) to Abraham's works. This fault proves that this epistle is not the work of any apostle.

In the second place its purpose is to teach Christians, but in all this long teaching it does not once mention the Passion, the resurrection, or the Spirit of Christ. He names Christ several times; however he teaches nothing about him, but only speaks of general faith in God. Now it is the office of a true apostle to preach of the Passion and resurrection and office of Christ, and to lay the foundation for faith in him, as Christ himself says in John 15[:27], "You shall bear witness to me.? All the genuine sacred books agree in this, that all of them preach and inculcate [_treiben_] Christ. And that is the true test by which to judge all books, when we see whether or not they inculcate Christ. For all the Scriptures show us Christ, Romans 3[:21]; and St. Paul will know nothing but Christ, I Corinthians 2[:2]. Whatever does not teach Christ is not yet apostolic, even though St. Peter or St. Paul does the teaching. Again, whatever preaches Christ would be apostolic, even if Judas, Annas, Pilate, and Herod were doing it." (__ibid__).

But this James does nothing more than drive to the law and its works. Besides, he throws things together so chaotically that it seems to me he must have been some good, pious man, who took a few sayings from the disciples of the apostles and thus tossed them off on paper. Or it may perhaps have been written by someone on the basis of his preaching. He calls the law a "law of liberty" [1:25], though Paul calls it a law of slavery, of wrath, of death, and of sin.

Moreover he cites the sayings of St. Peter [in 5:20]; Love covers a multitude of sins" [1 Pet. 4:8], and again [in 4:10], "Humble yourselves under he had of God" [1 Pet. 5:6] also the saying of St. Paul in Galatians 5[:17], "The Spirit lusteth against envy." And yet, in point of time, St. James was put to death by Herod [Acts 12:2] in Jerusalem, before St. Peter. So it seems that [this author] came long after St. Peter and St. Paul.

In a word, he wanted to guard against those who relied on faith without works, but was unequal to the task in spirit, thought, and words. He mangles the Scriptures and thereby opposes Paul and all Scripture.He tries to accomplish by harping on the law what the apostles accomplish by stimulating people to love. Therefore I cannot include him among the chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him. Therefore I will not have him in my Bible to be numbered among the true chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him. One man is no man in worldly things; how then, should this single man alone avail against Paul and all Scripture.

Concerning the epistle of St. Jude, no one can deny that it is an extract or copy of St. Peter's second epistle, so very like it are all the words. He also speaks of the apostles like a disciple who comes long after them [Jude 17] and cites sayings and incidents that are found nowhere else in the Scriptures [Jude 9, 14]. This moved the ancient Fathers to exclude this epistle from the main body of the Scriptures. Moreover the Apostle Jude did not go to Greek-speaking lands, but to Persia, as it is said, so that he did not write Greek. Therefore, although I value this book, it is an epistle that need not be counted among the chief books which are supposed to lay the foundations of faith.
​

Martin Luther, Preface to James and Jude

Bertran Lee Woolf, The Reformation Writings of Martin Luther, vol. II, The Spirit of the Protestant Reformation, , London: Lutterworth Press, 1956, as found in a book edited by a John Dillenberger, editor Martin Luther : Selections from His writings (Garden City N.Y. Doubleday Anchor, 1961), p.35. This is a translation of the same preface to St. James and Jude.

The passages, taken in context with a biblical understanding of the word "faith" do not contradict each other.

The question was what, not who.

OK, to be "purely" technical, God!

"No man can come to me, except the Father which hath sent me draw him:" -Jn. 6:44 (KJV)

The answer to the question "what" is still, and always will be, God.

What "caused" my salvation? God!

"Who verily was foreordained before the foundation of the world," -1 Pet. 1:20

Again, Arthur W. Pink answers this question rather well:

It is as "the God of all grace" (1 Pet. 5:10) that Jehovah justifies the ungodly. It is as "the God of all grace" He seeks, finds, and saves His people: asking them for nothing, giving them everything.

Arthur W. Pink, The Doctrine of Justification, Chapter 6, Its Source.

Source

Well, you must have faith, and if you have faith you will inevitably do good works. But, ultimately, it is not our works, but our faith that saves...We are saved by grace, through faith. Faith, by its nature, leads to good works.

Granted, Paul says we are saved "unto good works".

But, here again, what makes us acceptable unto God?

Is it because we have been redeemed, declared rightous, justified, adopted, or is it because we do good works that we are accepted?

Come to think about it, your not Baptist neither, so you have no right to be debating here either.

God Bless

Till all are one.

 

[dies-l]

So you are saying that one must "work" to be "justified" in the sight of God?

We must have faith. This is what Paul said. This is what the author of Hebrews said. And this is what James said. All three of them explain the faith is more than mere belief. See, e.g., Romans 6; Hebrews 11; James 2.

And I'm right now, involved in a deep study on the topic of "justification" and I can tell you emphatically right now that men are not justified by works as James suggests and says!

In other words, it's clear that justification has nothing to do with works when we reject some of God's counsel on the matter . . . .

And I quote Martin Luther on this point:

I realize that Luther went was vocally opposed to the certain parts of Scripture. But, I respectfully disagree with him on that point. Any intepretation of Scripture that requires us to ignore entire books of the Bible, is, imho, clearly wrong.

OK, to be "purely" technical, God!

"No man can come to me, except the Father which hath sent me draw him:" -Jn. 6:44 (KJV)

The answer to the question "what" is still, and always will be, God.

What "caused" my salvation? God!

"Who verily was foreordained before the foundation of the world," -1 Pet. 1:20

Of course, God saved you. The distinction that I was trying to make is what mechanism does he use to provide for that salvation. According to nearly every New Testament author, that mechanism is faith. And, according to all of the biblical authors we have addressed in this thread, faith leads us into action.

Granted, Paul says we are saved "unto good works".

But, here again, what makes us acceptable unto God?

Is it because we have been redeemed, declared rightous, justified, adopted, or is it because we do good works that we are accepted?

We are saved by grace, through faith. (Eph. 2:8-9). Faith, in turn, causes us to do good works. (See Rom. 6; Heb. 11; Js. 2).

Come to think about it, your not Baptist neither, so you have no right to be debating here either.

I have read the forum rules, and I am in full compliance. I accept all of the points of doctrine required of forum members, and I am in full agreement with statement of faith of the SBC. I see nothing in your forum rules that says that one must use the "Baptist" faith icon to be allowed to participate in discussions.

If you want to get really technicial about it, you do seem to be posting against forum rules, by arguing against the authority of the entirety of the Scriptures.

From the FSGs:

3. The scriptures are given by inspiration of God and as such are the only and sufficient and authoritative rule of faith. We do not deny the role of the Holy Spirit in guiding and enlightening the believer, or the authority of the Church to teach. However, any statement of faith or doctrinal teaching of the Church should be based on His written word.

Note that it does not say "some of the Scriptures" or "most of the Scriptures."

But, I won't hold it against you

 

[Medic9903]

I want to help defend Random and Dies3l. Just because he don't have a little Baptist icon doesn't mean he is not your brother in Christ. Oh, wait, neither do I, However, it shouldn't matter whether or not you claim to be Baptist or not. We are called to love our neighbor as we love ourselves. Jesus also asked that we love people just as he loved us. So lets keep a christian attitude, remember, Jesus died for all. The Bible calls for us to have the attitude of Chirst. By being hypacritical and not talking to some one because they don't go to the same church as you is not a way to do this.

 

[Crankitup]

I like how you leave out words here. Of course, James will be wrong if you don't quote him correctly.

Jame 2:24 (NKJV) You see then that a man is justified by works, and not by faith only.

A pretty important word to leave out too.

 

[dies-l]

I want to help defend Random and Dies3l. Just because he don't have a little Baptist icon doesn't mean he is not your brother in Christ. Oh, wait, neither do I, However, it shouldn't matter whether or not you claim to be Baptist or not. We are called to love our neighbor as we love ourselves. Jesus also asked that we love people just as he loved us. So lets keep a christian attitude, remember, Jesus died for all. The Bible calls for us to have the attitude of Chirst. By being hypacritical and not talking to some one because they don't go to the same church as you is not a way to do this.

I have noticed that for some reason on this CSF, there are several posters who will articulate arguments that having nothing specifcially to do with Baptist theology, who, when it is pointed out to them that their viewpoint is not substiantiated by Scripture, will point incorrectly claim that the other person is banned from disagreeing with them because of the lack of a Baptist faith icon. Ironically, the authority of Scripture is a central tenet in Baptist theology, so, if anything, this response seems to indicate that, by disregarding the biblical argument, they not complying with the FSGs.

I have come to assume that, when I am univited to participate in argument in this CSF on the basis of my faith icon, it the just the other person's way of conceding the point.

 

[DeaconDean]

From the FSGs:

3. The scriptures are given by inspiration of God and as such are the only and sufficient and authoritative rule of faith. We do not deny the role of the Holy Spirit in guiding and enlightening the believer, or the authority of the Church to teach. However, any statement of faith or doctrinal teaching of the Church should be based on His written word.
​

Note that it does not say "some of the Scriptures" or "most of the Scriptures."

But, I won't hold it against you

Then I guess you also read from the "About Baptists" section of the "stickies" this:

Of Justification We believe that the great gospel blessing which Christ (26) secures to such as believe in him is Justification (27); that Justification includes the pardon of sin (28), and the promise of eternal life on principles of righteousness (29); that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood (30); by virtue of which faith his perfect righteousness is freely imputed to us of God (31); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (32).

26. John 1:16; Eph. 3:8
27. Acts 13:39; Isa. 3:11-12; Rom. 8:1
28. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43
29. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21
30. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9
31. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12
32. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8

The New Hampshire Confession of Faith of 1833, Of Justification

We are justified by God without works, either before salvation, or after. But according to you and James, its takes works to justify us.

Also from James Petigru Boyce:

Justification is a judicial act of God, by which, on account of the meritorious work of Christ, imputed to a sinner and received by him through that faith which vitally unites him to his substitute and Saviour, God declares that sinner to be free from the demands of the law, and entitled to the rewards due to the obedience of that substitute.

That God is its author is emphatically declared by Paul in Rom. 8:33; "It is God that justifieth." As he is the lawgiver and judge so must he also be the justifier.

The act is not one of sovereignty, as is election, because he does not justify merely of good pleasure, but because the demands of the law have been met. Yet his act is free, and of grace, because it is of his own choice that he accepts a substitute, and because Christ and his meritorious work have been graciously secured and given by God himself. See Rom. 3:24.

The Ground of this Justification


1. They teach us negatively that it is not due to his own good works.
(1.) They expressly deny that justification can be by the works of the law. Rom. 3:20; Gal. 3:11; Eph. 2:9.
(2.) They assert that, could it thus have been attained, Christ's death has been useless. Gal. 2:21; 5:4.
(3.) Sinfulness is declared to be the condition of every man, which excludes the possibility of works untainted by sin. Rom. 3:10.
(4.) The law is said to demand such complete obedience that "whosoever shall keep the whole law and stumble in one point, he is become guilty of all." James 2:10.
(5.) We are told that "if there had been a law given which could make alive, verily, righteousness would have been of the law." Gal. 3:21. (6.) It is likewise stated as necessary to the certainty of attaining salvation that "it is of faith that it may be according to grace." Rom. 4:16.

The Imputation

This meritorious work of Christ, called in the Scriptures "the righteousness of God," is imputed by God to those whom he justifies, as the ground or cause of their justification. It is reckoned to their account. They are treated as though they had themselves done that which Christ has done for them.

The Time of Justification


1. It does not occur periodically but is a single act, and not one repeated with reference to new sins. This arises from its nature as an act of God declaring the relation of the believer to the law and from the ground of that act, the never failing merits of Christ. The pardon which the Christian seeks of God is that of a child for offences against a father's love, and not of a culprit before an avenging judge. The sufferings which Christians endure are not avenging punishments for sin, but chastisements from a Father who chastises those whom he loves and scourges those whom he receives.
2. It is an instantaneous and not a continuing work as is sanctification. It is God's act declaring the sinner's relation to the law. That sinner is under condemnation until justified. As soon as justified his condemnation ceases. He cannot be partly condemned and partly justified. He is under condemnation until brought into that condition which secures his justification. When that moment comes God must justify. 3. But when is that moment? The Scriptures teach that it is when man believes. It is in the moment of trust in a personal Saviour.

James Petigru Boyce, Abstract of Systematic Theology, Chapter 35, Of Justification

Source


Another person of note:

Justification is the act of a judge acquitting one who is charged with crime. It is the opposite of condemnation. In Deut. xxv. 1, the judges of Israel were commanded, in the discharge of their official duty, to justify the righteous, and condemn the wicked.
Justification is a higher blessing of grace, than pardon. The latter frees from the penalty due to sin, but it does not fully restore the lost favor of God. A pardoned criminal, and a just man who has committed no crime, stand on different ground. The distinction between pardon and justification may be illustrated by these words of Job, "God forbid that I should justify you."[54] If, in this passage, we should substitute the word pardon for justify, every one would perceive an important change in the meaning. This change shows the difference between pardon and justification. Such is the greatness of divine grace to the sinner who returns to God through Jesus Christ, that he is treated as if he had never sinned; and this is imported to the declaration that he is justified. We are, however, not to conceive of these as separate blessings. It is not true that one sinner is justified, and another merely pardoned: but every penitent believer is both pardoned and justified. As repentance and faith are duties mutually implying each other, so pardon and justification are twin blessings of grace, bestowed together through Jesus Christ. All whom Jesus delivers from the wrath to come are freely justified from all things, and presented faultless before the presence of his glory.
Justification is attributed, in the Scriptures, to the blood and the obedience of Christ: "Being justified by his blood, we shall be saved from wrath through him."[55] "By the obedience of one, shall many be made righteous."[56] Both his blood and his obedience were necessary to magnify the law, and make it honorable. His blood signifies the endurance of its penalty; and his obedience, the fulfilment of its precepts. On this endurance of the penalty, our deliverance from wrath is based; and on his fulfilment of the precepts, our complete justification before God. Justification, however, could not be complete, without deliverance from the penalty; and it therefore required both the blood and the obedience of Christ; or, in the language of Scripture, "his obedience unto death."
Justification is by faith. On this point, the Scriptures are explicit. "Being justified by faith, we have peace with God."[57] By him all that believe are justified from all things.[58] Faith does not justify, because of its own merit. Other graces co-exist with it in the heart of the believer; as repentance, love, &c. And these have equal claim to merit; and especially love, which is the fulfilling of the law,[59] but faith is selected as the justifying grace; and Paul assigns the reason, "It is of faith, that it might be by grace."[60] In the very exercise of faith, merit is renounced, and the sole reliance is placed on the merit of Christ. Hence faith is opposed to works: "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."[61] In faith, the sinner as ungodly comes to God, who justifies the ungodly,[62] through Christ, who died for the ungodly.[63] He presents no plea, and entertains no hope, founded on personal merit, but relies wholly on the blood and obedience of Christ. Faith is an exercise of the believer's mind; and as such, it is as much a work as repentance or love, and it produces other works: for, "Faith worketh by love."[64] But it is not as a work, or as producing other works, that faith justifies; but as renouncing all personal merit and self-reliance, and receiving salvation as a gift of free grace through Jesus Christ.
In justification, righteousness is imputed, accounted, or reckoned. "David describeth the blessedness of the man unto whom God imputeth righteousness."[65] Abraham believed God, and it was counted unto him for righteousness:[66] "For us, also, to whom it shall be imputed, if we believe."[67] How God can justly account an ungodly man righteous, is a problem which it required infinite wisdom to solve. How it was solved Paul has informed us. Him hath "God set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God; to declare I say at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus."[68] The propitiatory sacrifice of Christ, and faith is that sacrifice, are the means which God employs for the solution of the difficult problem: and these solve it completely; God himself, the perfectly just one, being judge. We may not be able fully to understand the solution, and perceive all its fitness and beauty; but we may learn much respecting it, from the light which the Scriptures throw on it; and, where we fail to comprehend, we ought patiently to wait for the further light which eternity will disclose.


[54] Job xxvii. 5.
[55] Rom. v. 9.
[56] Rom. v. 19.
[57] Rom. v. 1.
[58] Acts xiii. 39.
[59] Rom. xiii. 10.
[60] Rom. iv. 16.
[61] Rom. iv. 5.
[62] Rom. iv. 5.
[63] Rom. v. 6.
[64] Gal. v. 6.
[65] Rom. iv. 6.
[66] Rom. iv. 3.
[67] Rom. iv. 24. [68] Rom. iii. 25, 26.

John L. Dagg, Manual of Theology, Book 7, Doctrine Concerning Divine Grace, Chapter 3, Blessings of Grace, Section 2, Justification

Source

I can supply more.

My "justification" before God does not rely on any works that I might do.

I am not acceptable unto God based on any works that I might do.

God Bless

Till all are one.

 

[Medic9903]

I agree with dean on the point that works will not get you to Heaven, only Belief and Faith in Jesus Christ can do that. Jesus said I am the Way, the Truth, and the Light, and none come to the Father except through Me. However, a true personal relationship with Jesus and a heart that seeks God will lead to good works. Paul did say that judge a persons salvation by the works his life produces. And by the way dean, you can ignore the comment about loving people and not accepting them because they are not baptist, or have the baptist icon. But surprise surprise, I am an Ordained Southern Baptist Minister, and went to a Souther Baptist Seminary. However, I am a Christian first and foremost. And as a deacon in your Church, you sould be a spiritual leader, accepting of anyone who professes their faith in Jesus Christ as their Lord and Savior.

 

[LiturgyInDMinor]

Isn't James basically saying that faith without works is dead, ie along with faith, goods works naturally follows? I didn't think James was commenting on salvation by faith alone here. I've always read James as stating a basic idiom of the faith in general. Making an emphasis that having faith, and not showing it naturally through actions and "works" and deeds for others to see as witness is just a dead road to righteousness. I could be wrong here. For example: I have faith in Christ. Then I just sit in my house, doing nothing about it. I tell people all the time that I have faith in Christ, but just sit around watching TV. See what I'm trying to get at...hard to explain. But that example shows a "dead faith" in my honest opinion therein leading James to be correct in stating what he stated. Faith without works is dead. Visible faith is the key here I think.

Or I'm just totally off topic here.



thanks for listening.

 

[Medic9903]

I agree, that if you truely have faith, then you will want to do good works such as, spreading the Word, helping people, Jesus said that not all who call out Lord, Lord will be saved, he asked them when did you feed me, when did you clothe me, when did you give me shelter, and they said, when did we not? Then Jesus told them that when you didn't do these things for people, it was just as if you didn't do them for Him. But sometimes we over look that fact about salvation. you can say it all you want, but your ultimate witness is how you live your life. Jesus set an example, and we should strive each day to follow it.

 

[dies-l]

Then I guess you also read from the "About Baptists" section of the "stickies" this:



The New Hampshire Confession of Faith of 1833, Of Justification

We are justified by God without works, either before salvation, or after. But according to you and James, its takes works to justify us.

Also from James Petigru Boyce:



James Petigru Boyce, Abstract of Systematic Theology, Chapter 35, Of Justification

Source


Another person of note:



John L. Dagg, Manual of Theology, Book 7, Doctrine Concerning Divine Grace, Chapter 3, Blessings of Grace, Section 2, Justification

Source

I can supply more.

My "justification" before God does not rely on any works that I might do.

I am not acceptable unto God based on any works that I might do.

God Bless

Till all are one.

I copy from the articles you posted (bolding for emphasis):

"We believe that the great gospel blessing which Christ (26) secures to such as believe in him is Justification (27); that Justification includes the pardon of sin (28), and the promise of eternal life on principles of righteousness (29); that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood (30); by virtue of which faith his perfect righteousness is freely imputed to us of God (31); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (32).

"Justification is a judicial act of God, by which, on account of the meritorious work of Christ, imputed to a sinner and received by him through that faith which vitally unites him to his substitute and Saviour, God declares that sinner to be free from the demands of the law, and entitled to the rewards due to the obedience of that substitute."

"Such is the greatness of divine grace to the sinner who returns to God through Jesus Christ, that he is treated as if he had never sinned; and this is imported to the declaration that he is justified. We are, however, not to conceive of these as separate blessings. It is not true that one sinner is justified, and another merely pardoned: but every penitent believer is both pardoned and justified. As repentance and faith are duties mutually implying each other, so pardon and justification are twin blessings of grace, bestowed together through Jesus Christ. All whom Jesus delivers from the wrath to come are freely justified from all things, and presented faultless before the presence of his glory. "

Nothing you have posted disagrees with anything I have said. All of these express that one must have faith to be saved, which is all that I have been saying all along.

But, herein, we have the matter of determining from Scripture (not from theologians, though certainly they can be of great assistance) what biblical faith is. As I have said before, there are several lengthy passages of Scripture (3 of which I have already cited on this thread) that help to define what faith is. Only one of the passages that I have cited comes out of the Book that you apparantly believe should be disregarded.

My first major point of disagreement with you is your contention that the Book of James is wrong and so should be disregarded. I believe that this is never the correct approach to dealing with passages of Scripture that contradict our own personal understanding of theology. And, in looking around at the Statements of Faith of various Baptist denominations, I would say, at the very least, that the prevailing view (if not the universal view) among these denominations agrees with me on this point.

My second major point of disagreement with you is whether or not I am permitted to post here on this CSF in a debate thread. The FSGs outline the rules for membership and exclude nonmembers from participation. I agree with the statements of faith outlined in FSGs and as such, according to the Congregation-Wide Guidelines (CWGs), I am free to post, and even debate here.

My point in this whole thread is not to claim that we need something more than faith to be saved. My point is that faith without works is not really faith. It is not a matter of doing good things to prove to God that we are worthy of salvation. Obviously, we are not. It is to correct the misunderstanding, common in many evangelical churches, that it really doesn't matter what you do, because you just need to have "faith." This teaching is based upon an unbiblical understanding of the word faith, which flies in the face of Paul's and the other apostles' teachings in the matter.

 

[DeaconDean]

My first major point of disagreement with you is your contention that the Book of James is wrong and so should be disregarded.

No sir, what I said was that a person cannot be justified before God by works as James suggests.

And that if it does teach it, than I agree with what Martin Luther wrote.

Paul says all through Romans 4-8 that a man is justified by faith. Yet in James 2:24, James says a man is justified by works.

A contridiction.

A plain reading of the scripture says this.

And justification comes when one is declared righteous.

Not by any works prior to, nor after salvation.

I believe that this is never the correct approach to dealing with passages of Scripture that contradict our own personal understanding of theology. And, in looking around at the Statements of Faith of various Baptist denominations, I would say, at the very least, that the prevailing view (if not the universal view) among these denominations agrees with me on this point.

Again, you are wrong.

Read all the historic Baptist confessions. They all say the same thing:

that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood

• THE PHILADELPHIA CONFESSION, 1742
• THE SANDY CREEK CONFESSION, 1758​
• THE GOATYARD DECLARATION OF FAITH, 1792​
• THE NEW HAMPSHIRE BAPTIST CONFESSION OF FAITH, 1833​
  
  
  
• TREATISE ON THE FAITH AND PRACTICE OF THE FREE WILL BAPTISTS, 1834 AND 1948
• THE ABSTRACT OF PRINCIPLES, 1858​
• ARTICLES OF FAITH PUT FORTH BY THE BAPTIST BIBLE UNION OF AMERICA, 1923​
• BAPTIST FAITH AND MESSAGE, 1925
• BAPTIST FAITH AND MESSAGE, 1963
  
  Report of Committee on Baptist Faith and Message, May 9, 1963
  Report of the Presidential Theological Study Committee, June, 1994
  Report of Committee on Baptist Faith and Message, June 9, 1998
  1963 and 2000 Amendment Comparisons​
• CAMBRIDGE DECLARATION, 1998

My point in this whole thread is not to claim that we need something more than faith to be saved. My point is that faith without works is not really faith. It is not a matter of doing good things to prove to God that we are worthy of salvation. Obviously, we are not. It is to correct the misunderstanding, common in many evangelical churches, that it really doesn't matter what you do, because you just need to have "faith." This teaching is based upon an unbiblical understanding of the word faith, which flies in the face of Paul's and the other apostles' teachings in the matter.

A misunderstanding of faith huh.

Faith without works is not really faith huh.

Show me the works of the man on the cross with Jesus.

Show me the works of the woman with the issue of blood.

Show me the works of the Centurion.

Show me the works of the repentant tax collector.

Shall I go on?

My Bible clearly teaches me that I have been redeemed by Christ.

I have Christ's righteousness imputed to me, therefore I am already righteous by virtue of Christ.

I have been justified by Christ in the sight of God.

in Luke chapter 7, Jesus goes to a Pharisees house to eat. While there, we have this account:

"And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace." -Lk. 7:36-50 (KJV)

I certainly am no die hard Bible scholar. But I can read for myself.

I only bring this out because this bears importance here.

What saved this woman, was it her faith or her work?

If you say work, then you are wrong. For it is certain we can do no work that would earn us merit before God.

If you say faith, then the teachings of James is proven wrong and you have to admit you are wrong also.

Show me in this text, where Jesus told her to go and have faith plus works in order to be saved.

Here is another one for you to chew on.

While in Jericho, we are told this little diddy:

"And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee." -Lk. 18:35-42 (KJV)

In this passage, what saved this man and gave him his sight back?

Was it faith plus works, or was it faith alone in Jesus Christ?

In fact, doesn't God dispise the idea of works righteousness? (cf. Mt 23)

Are we obedient in order to be saved or becase we are saved? In fact, doesn't the Bible teach that people are obedient because God has already saved them? (cf 2 Cor. 9:8; James 2:26; 1 Jn. 3:9; 4:7; 5:18)

Jesus never taught the way to eternal life was faith plus works as James does.

Did not in fact Jesus say:

"This is the work of God, that ye believe on him whom he hath sent." -Jn. 6:29 (KJV)

Does the text say: This is the work of God, that ye believe on him whom he hath sent and do good works?

Does John 3:16 read: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him and does good works should not perish, but have everlasting life."?

Did Jesus say:

"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, and does good works hath everlasting life, and shall not come into condemnation; but is passed from death unto life."?

Did Jesus say:

"Verily, verily, I say unto you, He that believeth on me and does good works hath everlasting life."?

Is the message of the New Testament simply that one legal system replaced another? Are we reconciled to God by what we do or by what God did to present us holy in His sight?

Is not faith very much alive before good works are performed, and not because of good works? Christains in the historic orthodox faith thus believe that we are saved by grace through faith and strongly agree that a faith without works is dead; that is, true saving faith will be accompanied by works. Christians also believe that faith before it has a chance to work is a saving faith also, the prime example is the thief on the cross. But, according to James faith is dead until you do "good works."

Bob Ross, in his book "Campbellism; It's Histories and Hereises" says:

Campbellism is salvation by works because it requires one to obey -in order to be saved - a 'gospel plan' that in order requires (a) faith, repentance, good confession, baptism, remission of sins, and the Holy Spirit - thus requires a sacramental ordinance, and, (b) requires the assistance of another person ["priest"] and thus the obedience of the one assisting."

Is this construction a tradition of man rather than a command of God?​

If grace is a free gift (Rom. 5:15-16,18; 6:23), if it is unmerited favor - then God does not require any work in order to be saved!​

Let me quote another great Baptist theologian:​

"How doth faith justify a sinner in the sight of God? Answer: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, nor of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for justification; but only as it is an instrument by which he receiveth and applieth Christ and His righteousness" (Westminster Confession of Faith). Though this definition was framed upwards of two hundred and fifty years ago, it is far superior to almost anything found in current literature on the subject. It is more accurate to speak of faith as the "instrument" rather than as the condition, for a "condition" is generally used to signify that for the sake whereof a benefit is conferred. Faith is neither the ground nor the substance of our justification, but simply the hand which receives the divine gift proffered to us in the Gospel.

If righteousness was given as a reward for faith, its possessor would have cause for boasting, expressly contrary to the Apostle in Romans 3:26, 27. Moreover, such a method of justification would entirely frustrate the life and death of Christ, making His great sacrifice unnecessary. It is not faith as a spiritual grace which justifies us, but as an instrument—the hand which lays hold of Christ.​

In Romans 4 we read "his faith is counted for righteousness" (v. 5), "faith was reckoned to Abraham for righteousness" (v. 9), "it was imputed to him for righteousness" (v. 22). Now in each of these verses the Greek preposition is "eis" which never means "in the stead of," but always signifies "towards, in order to, with a view to": it has the uniform force of "unto." Its exact meaning and force is unequivocally plain in Romans 10:10, "with the heart man believeth unto ["eis"] righteousness": that is, the believing heart reaches out toward and lays hold of Christ Himself. "This passage (Rom. 10:10) may help us to understand what justification by faith is, for it shows that righteousness there comes to us when we embrace God’s goodness offered to us in the Gospel. We are then, for this reason, made just: because we believe that God is propitious to us through Christ" (J. Calvin).​

That faith itself cannot be the substance or ground of our justification is clear from many considerations. The "righteousness of God (i.e., the satisfaction which Christ rendered to the law) is revealed to faith" (Rom. 1:17) and so cannot be faith itself. Romans 10:10 declares "with the heart man believeth unto righteousness" so that righteousness must be a distinct thing from believing. In Jeremiah 23:6 we read "The LORD our righteousness," so faith cannot be our righteousness. Let not Christ be dethroned in order to exalt faith: set not the servant above the master. "We acknowledge no righteousness but what the obedience and satisfaction of Christ yields us: His blood, not our faith; His satisfaction, not our believing it, is the matter of justification before God" (J. Flavel). What alterations are there in our faith! what minglings of unbelief at all times! Is this a foundation to build our justification and hope upon?​

How are we justified by faith? ...not by faith as a joint cause with works (Romanists), not by faith as an act of grace in us (Arminians), not by faith as it receives the Spirit’s witness (Antinomians); we now turn to the positive answer. Faith justifies only as an instrument which God has appointed to the apprehension and application of Christ’s righteousness. When we say that faith is the "instrument" of our justification, let it be clearly understood that we do not mean faith is the instrument wherewith God justifies, but the instrument whereby we receive Christ. Christ has merited righteousness for us, and faith in Christ is that which renders it meet in God’s sight the purchased blessing be assigned. Faith unites to Christ, and being united to Him we are possessed of all that is in Christ, so far as is consistent with our capacity of receiving and God’s appointment in giving. Having been made one with Christ in spirit, God now considers us as one with Him in law.​

We are justified by faith, and not for faith; not because of what faith is, but because of what it receives. "It hath no efficacy of itself, but as it is the band of our union with Christ. The whole virtue of cleansing proceeds from Christ the object. We receive the water with our hands, but the cleansing virtue is not in our hands, but in the water, yet the water cannot cleanse us without our receiving it; our receiving it unites the water to us, and is a means whereby we are cleansed. And therefore is it observed that our justification by faith is always expressed in the passive, not in the active: we are justified by faith, not that faith justifies us. The efficacy is in Christ’s blood; the reception of it is in our faith" (S. Charnock).

Arthur W. Pink, The Doctrine of Justification, Chapter 8, Its Instruments.

Source​

So I have a misunderstanding of what faith is. Tisk, tisk, tisk.​

Paul says:​

"Therefore being justified by faith," -Rom. 5:1​

Yet James says:​

"Ye see then how that by works a man is justified, and not by faith only." -Jas2:24 (KJV)​

Now which is it? Are you justified by faith as Paul says? Or, are you justified by works as James says?​

God Bless​

Till all are one.
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