Doesn't faith constitute a deed?
Doesn't acceptance constitute a deed?
Before we can answer that, we need to understand the fullest amount of what Paul is saying in Titus 3:5-7
Titus 3:5-7 (King James Version)
5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
6Which he shed on us abundantly through Jesus Christ our Saviour;
7That being justified by his grace, we should be made heirs according to the hope of eternal life.
[Not by works of righteousness]
Certainly no one would say the evil deeds, even in the free will camp, could ever constitute a deserving or even prescriptive method for salvation, yet Paul sees the need to present to us that, if perhaps there were evil deeds, neuter deeds an righteous deeds, that not even righteous deeds that we have, or WILL do can possibly give us a posterity with Adonai.
[Which we have done]
Whether Self directed, inhibited, coerced or based on self determination...Paul makes clear that he's describing the personality of a person who believes the antithesis of this doctrine. They believe they are self-directed, in some way, earning the favor of God. Though, most modernists will disguise this in language.
[but]
(as if I were Paul) Not any of what I just said, in fact all of what I just said was wrong but I'm about to tell you the true, opposing viewpoint, from God.
What is about to proceed from Paul's mouth, Paul believes to be the exact truth, in contrast to the opposing viewpoint, which, if in small or great, that deeds, any deed, cannot and will never bring you into salvation with God.
[according to his mercy]
In accordance with, a contract with, set in order as a result of, built upon, decided due to...God's Mercy!
[he saved us]
Not because of what, who, how, or anything that can describe us, not even our faith, in accordance with his mercy, he saved us. Ofcourse, since this is not based on anything we can or will do, it can only be due to his mercy, and that, before we even knew him. This is truly a deedless regeneration...we lack nothing in being justified because it is not dependent upon us.
[by the washing of regeneration and renewing of the Holy Spirit]
Paul describes in utmost detail what is means, by way of process to be saved. It's the washing of the regeneration and the renewing that the Holy Spirit brings that is the true evidence of salvation. Not even righteous works?! Paul doesn't even mention works...the evidence is the washing of regeneration and the renewing of the Holy Spirit.
[that he shed on us abundantly through Jesus Christ our Savior]
God, not because of anything we could say or do, offer, pay back or work off, because of his MERCY, and out of the direction of his own wisdom, chose. Yes, chose, since it was he that shed the mercy on us, through his son Jesus Christ, the Messiah. Purposely through the shedding of blood to be a sacrificial lamb, a payment, once for all time, to those who believe. And what is the conclusion?
[that being justified by GRACE we should be made heirs according to the hope of eternal life.]
The vehicle through which this is all accomplished is through Christ. Thus, the resulting conclusion is that we're justified. Automatically. Paul doesn't caveat this truth. He doesn't give you the subtext with an if then. He says to believers that God chose you, and he bestowed mercy, not because of you, but because of his mercy and exceeding loving kindness, not because of anything you did, or can do, or will do, but because he, in his wisdom decided this thing. Thus, through the process or regeneration, you come to know that Jesus Christ became for us a source of salvation to those who believe, resulting in justification.
So then faith is not a work that earns anything, and though righteous, it is not effective in the position of being prescriptive for salvation. Rather, it is the by product of the washing and regeneration of the Holy Spirit. It is an evidence of the work that has already been completed for you, by Christ, at the cross. No, it is not a work.
8 comments:
Romans 9: 11 For, not as yet being born, nor putting into practice anything good or bad, that the purpose of God may be remaining as a choice, not out of acts, but of Him Who is calling,
12 it was declared to her that "The greater shall be slaving for the inferior,"
12:3(b)....."God parts to each the measure of faith."
Clearly our belif come from God.
It is not "of" us.
God is the responsible party in salvation. We "do" nothing.
In reading this I am aware of a slant in the conclusion that lends itself toward a viewpoint that holds that God drags a man kicking and screaming toward salvation. And not in the conclusion only but the meat of the argument as well. I don't take exception; however I would like to offer some additional information.
In our discussions I think we've reached a point of clarity that indicates a few points which I will write about on a blog, but here I want to pose a question:
Isn't v4 part of the argument and the context of 1-3 part of the discussion?
Paul is essentially rebutting the spirit of the potentially haughty who might trust in their new position as a believer to be something more than those who are not. Paul is contrasting the notion of superiority with the reality of truth. "For we were once foolish ourselves... but when the kindness of God our Savior and His love for mankind appeared..."
Paul is referring to an intersection when the heart of man is touched by the Savior.
I interpret it to mean that no work you did prior to that intersection merited it, and no work afterward can pay it back, it is purely God's doing. (Therefore you can not hold that spirit of superiority. [in context]) [out of context but still true:] I don't interpret it as being that you have no responsibility in Salvation, else, Peter is describing something incorrectly in Acts 2:38.
While we know that the exact moment of Salvation is a mystery (who knows to the instant when conversion takes place - only God) and we know that only God has the power/authority to save, we also know that God commands us to choose, to act/repent to follow Him (do what He does). All of that is action.
In Hebrews the author indicates that Faith is the evidence and substance. Are not works both evidence and substance? Is not the manner of life and activity that demonstrates a heart conversion the Faith (evidence and substance)?
I am not saying actions alone can merit salvation and I am not saying that God grants salvation to one who never comes to Him. (the two extremes) I am saying there is an intersection point at which God knows what He requires to create life within the heart and soul of a believer to purify and justify them. The rest of their life is the measuring out of sanctification through trial and work, Amen?
Let's back up a second and use something else in titus to make the point. [this get's back to our systematic theology discussion and it's import]
Paul says in Titus 2:11 and continuing;
For the Grace of God has appeared, bringing salvation to ALL men, instructing us to deny ungodliness and worldy desires and to live sensibly, righteously and godly in this present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. These things speak and exhort and reprove, let no one disregard you.
So did the grace bring salvation to ALL men? Or all the men who deny ungodliness and wordly desires...etc.
And if grace was given to them, was it the men who cooperated with God, and that the defining act of substance?
Backup to the beginning to Titus 2, who is he talking to and about?
The message certainly has transcendant meaning, but he's speaking to what will be the elders and members of the church, what they look like, how they act and furthermore how titus should instruct them.
Point being, Paul makes it clear that he's describing an ulterior process that appears to ascribe human agency, at least in part, it's causal nature...but makes clear by saying these things [below] that it's God alone and that human agency while appearing, does not give life eternal.
'instructing us to', 'gave himself', 'redeem us', purify for himself', 'a people for His own possession'.
and this as a conclusion after all the signs of substance of the washing of the Holy Spirit. SO which is it, behaviors plus God, Or God alone?
No, we have nothing to do with it. Nothing. What we do, we do because new code has been released into the system and the system, while sentient, performs as designed by the Father. You serve because he made you to, and you understand because he teaches. You accept because you face absolute truth and there is NO OTHER position. You don't accept christ because he's a better truth than anything you've ever discovered heretofore, you accept christ because he is the embodiment of truth and you can do no other. That's not a linear path, but his sheep all eventually do, and in his time appointed by wisdom.
Since we would agree that context is important, and we would agree that 'all' in this case means what it does contextually, if we back up we would find that the 'all' in this case could have at least two possible contextual meanings.
Meaning one: universally the Grace of God (that is Christ as the agency of the purchasing of pardon from a formerly guilty state of all men) has appeared, furthermore this agency has brought salvation with it. This salvation agency is continually teaching us to act out the new nature.
Meaning two: The grace of God as described above has appeared to all manner of men in every station and vocation of life and not necessarily universally.
The text previous to the verse you mention lends itself to lean toward meaning two. However, out of context it has a meaning as well for meaning one.
We can stand on solid ground when we say that the Grace of God has appeared to all (every human) men, because Christ factually and historically did appear as the agent of Grace on this earth once and for all time.
We cannot indicate that 'all' means either exclusively dogmatically, instead we can say there is a contextual meaning, and there could be a broader universal meaning.
On that basis, we can agree to refute the notion that dogmatically the grace brought salvation to either group exclusively.
Your assertion that Paul is describing truth as the power of God is controlled by God alone and is given to man on God's terms and not man's terms is an additional point of agreement. God chooses how to provide, distribute and guarantee salvation.
Having said all that I am not clear as to where you find disagreement in what I have stated.
Since your post specifically mentions Paul's exposition and ratification of Romans where he points out that the 'works' are tied to the law. Could it therefore be asserted that when Paul says not of works, he is indicating not that man has no responsibility and does nothing, but that "By the works of the law shall no flesh be justified"? In other words it is not the keeping of the commandments that brings salvation, because you can't. It is instead the grace of God shed abroad on those that couldn't keep the commandment.
The implication of your steadfast argument is that all we sheep are puppets playing out the actions God has ordained whether sin to death or sin to life.
Nevertheless, as scripture teaches that we are being sanctified as we obey the commands of scripture. Amen?
Amen.
Perhaps it's too fine a point. But I continue to hear you alluding to a point of cooperation with God, not so much in the perfection of salvation, but a reference to cause and effect and perhaps a description of the 'experience' with God. I prefer not to do that.
I reject that even my desire to know him, breathe him, be taught by him, worship him, love him, or any 'righteous' thing I do I do of my own free will and accord. To me it may "seem" like I'm choosing to do it, but I'd rather believe that God has fore ordained good works for me to walk through, and he will leave for me the appeal to a belief that it 'might' be me choosing it, but the true glory to being that I can love him, by his choice and that be good, by his wisdom, mercy and grace.
I want no credit, for I did not choose evil, nor good, but I was continually evil was I not? So then, in choosing God, if I am continually righteous am I not so because God himself appoints me so?
If so, what cooperation would be worthy of mentioning?
Amen, and Amen!
In this final post, you articulate your heart condition to appeal to God alone, and in so doing demonstrate what you believe.
I can do nothing but agree with that.
I want no credit, for I did not choose evil, nor good, but I was continually evil was I not? So then, in choosing God, if I am continually righteous am I not so because God himself appoints me so?
This is your most convincing argument of all! Amen!
I think God uses that with me, because I want to be sure I am his....it seems he's emphasized this in me so that I can be certain.
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