If God has provided a wonderful salvation through Christ as revealed in the Bible, how can anyone be sure that he has received Christ and is the beneficiary of this marvelous grace of God?
The question of what one must do to be saved was asked long ago by the Philippian jailor in Acts 16:30. Paul and Silas had been beaten and thrown into prison in Philippi, with their feet fastened in the stocks. In this painful condition they could not sleep, so they sang praises to God. Scripture records that at midnight, as they were praying, there was an earthquake that broke them loose from their bonds and opened the prison doors. The jailor, rushing out and seeing the doors opened, assumed that the prisoners had fled. Because the law demanded that a jailor who lost prisoners should be put to death, he was about to commit suicide when Paul called out to him to do himself no harm because they were still all there. In response to this information, Scripture records that the jailor, after calling for some lights, fell down before Paul, trembling and pleading, “Sirs, what must I do to be saved?” (Acts 16:30). Paul and Silas both immediately responded as recorded in Acts 16:31, “Believe in the Lord Jesus, and you will be saved—you and your household.” As a result of the jailor’s conversion, his entire house also believed and was saved, and he took Paul out of the jail, washed his wounds and had fellowship with him. But how can one living today be assured that he is saved?
In discussing God’s wonderful plan of salvation in Ephesians 2:8-10, the apostle Paul sums it up in three verses, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”
The most important aspect of salvation is mentioned in the first part of Ephesians 2:8 where it states that we are saved “by grace.” The word grace has various meanings, but as it relates to salvation it speaks of kindness bestowed on one who does not deserve it. In other words, grace pours favor on those who do not deserve favor. In grace, the question is not whether or not a person deserves favor or blessing, but only whether he has been judged to qualify for such favor.
An examination of scriptural texts brings out how prominent this is in our Christian faith. In Romans 3:24 Paul says that Christians “are justified freely by his grace through the redemption that came by Christ Jesus.” In other words, because Christ paid the price and provided redemption, it is now possible for a Christian to receive grace, or favor, that he does not deserve. In Ephesians 1:7-8 the apostle speaks of the riches of grace in Christ when he says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished upon us with all wisdom and understanding.” In every instance where grace is mentioned, it is entirely due to God’s favor, not human works.
According to Ephesians 2:8, grace is received by those who exercise faith in Jesus Christ. This introduces, however, a very practical question as to what is meant by faith. It is rather obvious for any careful observer of the church today that there are many who have made some outward profession of faith in Christ who never have been born again and show no evidence that they are saved. How then can one know whether he has put his faith in Christ or not? According to James 2:19, “Even the devils believe that-and shudder.” From these passages it is clear that there is saving faith and faith that does not save.
True faith in Christ is preceded by the work of the Spirit as Jesus Himself described in John 16:7-11:
But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment: in regard to sin, because men do not believe in me; in regard to righteousness, because I am going to the Father, where you can see me no longer; and in regard to judgment, because the prince of this world now stands condemned.
Before a person can intelligently believe in Christ, he has to be aware of the guilt of his sin. He also must face the fact that God is righteous and that He judges sin. This is further defined in verse 9, “in regard to sin, because men do not believe in me.” An unsaved person needs to realize that while he is a sinner, as all men are sinners, this constitutes only a part of his condemnation before God. The one sin that prevents him from entering into grace and favor with God is the sin of unbelief. Accordingly, he must realize that salvation is by faith alone. He also needs instruction on the matter of righteousness. Scriptures reveal various kinds of righteousness, for instance, the false righteousness of human works. Scripture makes clear that any human works that we offer, even if they are good, do not qualify us for salvation. Isaiah 64:6 says, “All of us have become like one who is unclean, and all our righteous acts are like filthy rags.” What the sinner needs to learn is that nothing short of the righteousness of God will allow him to be saved.
Judgment is also defined as referring to the fact that sin was judged when Christ died on the cross, and Satan was condemned and now awaits the execution of God’s judgment. Obviously, many who are saved do not completely understand this doctrine, but, nevertheless, under compulsion of the Holy Spirit, turn to Christ in faith in order to be saved. The three aspects of the Spirit’s convicting the unsaved are (1) that a person seeking salvation must understand the nature of sin in contrast to the righteousness of God, (2) that God provides a righteousness which is by faith and is not earned or deserved, and (3) that God has judged sin in Christ on the cross, including the condemnation of Satan. As we enter into salvation through faith in Christ, Christ becomes our sin-bearer. As John the Baptist expressed it, Jesus Christ is the “Lamb of God, who takes away the sin of the world!” (John 1:29).
When one considers all the facts relating to salvation and the preparatory work of the Spirit before one can be saved, it becomes obvious that simply assenting to the fact of the gospel and believing mentally that Jesus Christ died for the sins of the world does not result in salvation and is not really what can be called “saving faith.”
In the nature of faith, it is also important to realize that it must come from the whole man, that is, from his intellect, sensibility, and will. There has to be some mental understanding of what the gospel is in order to be saved, and the sinner coming to Christ should enter into the fact that it requires more than assent—it requires an act of the whole person. This may involve not only the mind but the feelings, or sensibility, and, most of all, it involves the will, for faith is actually a step authorized by our will. The English word belief comes somewhat short of what is anticipated in the Bible, which is more accurately expressed as trust, or committing oneself to faith in Christ.
This is illustrated by the use of an elevator. A person may believe that the elevator is in good working order and would take him to the top floor of the building if he chose to get on board; but as long as he is outside the elevator, his belief that the elevator would take him to the top floor does not do him any good. Faith would mean that he stepped in the elevator and put his weight into it and committed himself to its mechanical perfections. Likewise, there is more than mere assent in the matter of believing in Christ. Saving faith involves the work of the Spirit as well as the whole person—intellect, sensibility, and will. Because a person is dead spiritually, it also requires a work of God to draw him to Christ. Christ expressed it this way: “No one can come to me unless the Father has enabled him” (John 6:65).
Accordingly, in Scripture faith in Christ is an act of the whole person. It involves the work of the Spirit in the conviction of sin and righteousness and judgment, and it involves God’s providing special enablement to one who is spiritually dead to believe in Christ. This is what the Bible defines as “saving faith.”
While in our limitations it is not possible to understand completely what happens when a person trusts in Christ, the Scriptures are clear that it requires not only our action, but an act of God to bring it to consummation. Yet, the Scriptures make it plain that it is not faith plus works but faith that produces works that results in the salvation of an individual. The Father must draw the seeking sinner to Him for Jesus said, “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day” (John 6:44). Accordingly, on the divine side there must be an activity of God in drawing the sinner to Himself; there must be the convicting work of the Spirit; and then the individual, empowered by God, must respond by an act of his will to put his trust in Christ as his Savior.
In Ephesians 2:8 Paul goes on to say, “This [is] not from yourselves, it is the gift of God.” Theologians have argued about what the word “this” refers to, and some have taken the position that “this” refers to faith. In other words, God must give faith or a person will not believe. But the Bible is not saying that faith is the gift of God in the sense of God doing the believing, but that the whole plan of salvation is the gift of God. Though some have tried to make “this” refer to faith, the word “this” is in the neuter gender, and faith is in the feminine gender. If “this” referred to faith, it would also have to be feminine. God does not believe for us. Instead, God enables a person who is spiritually dead to believe. The result is that faith is an act of the will of people made possible by the work of God.
Therefore, the whole work of salvation—by grace through faith and all the other elements that enter into salvation—is a work of God. Jonah 2:9 states, “Salvation comes from the LORD.” A similar thought is provided in Revelation 7:10 where the multitude of the saved in heaven cry out with the song, “Salvation belongs to our God, who sits on the throne, and to the Lamb.”
In an effort to distinguish true faith from mere assent, some have found it necessary to add requirements to the single requirement of faith for salvation. In keeping with this goal, they have required a person who wants to be saved to accept the lordship of Christ and to promise to serve the Lord from then on. This has been made a prerequisite to faith. This view is contradicted in Scripture where works follow faith but do not precede it. That is why in Ephesians 2:9 the apostle Paul makes it very explicit when he says, “Not by works so that no one can boast.” He goes on to say that we have to be renewed to do good works, “for we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph. 2:10).
If it is difficult for Christians always to be fully yielded to the Lord and acknowledge Christ as the Master and Lord of our lives, how much more difficult and impossible is it for a person who is unsaved to take such a step before he is born again and before he is saved. The scriptural approach is rather to recognize that there is superficial faith—mere assent—which does not bring salvation, and even Satan recognizes the facts about Jesus Christ and believes them but is not saved. On the other hand, where salvation is dealt with in Scripture, faith is the sole requirement for salvation, but it is faith in which all the elements combine, that is, it is an act of the human will and the human mind and the human capacity for emotion. It also includes a work of the Father who draws the sinner to Himself, and a work of the Holy Spirit in bringing conviction of sin, and righteousness, and judgment. In other words, it is faith alone, but it is the kind of faith that saves. It is real faith and real commitment to Jesus Christ as Savior.
Once a person is saved and has recognized the deity of Christ, then, as his Christian life unfolds, he is confronted with the task of living as a Christian ought to live. This, of course, is exactly what the Bible indicates. As stated in Ephesians 2:8-10, salvation is not by works, but salvation produces works; and when the individual is a new creature in Christ, he then is able to do things that are well pleasing to God in time and eternity. Therefore, one should not minimize the necessity for real faith as compared to mere mental assent; salvation requires real faith. Nor should one require works as a condition for salvation or as a requirement for faith before faith is exercised. Rather, once a person is saved, or born again, he then has the capacity to serve the Lord and, as stated in Romans 12:1-2, he is urged to present his body as a living sacrifice to fulfill the perfect will of God.
1. Describe how the jailor became saved.
2. What did Paul tell the jailor to do?
3. What did Paul mean when he said that we are saved by grace in Ephesians 2?
4. If salvation were by works, what works would a person have to do to be saved?
5. Is salvation a work of God for us or a work that we do for God?
6. What does the word grace mean in relation to salvation?
7. How does Romans 3:24 define the nature of grace?
8. What does Paul refer to as “the riches of God’s grace” in Ephesians 1:7-8?
9. Why is salvation, according to Ephesians 2:8, through faith?
10. Are there some who believe yet are not saved?
11. How can we tell whether we have true faith in Christ?
12. How does the convicting work of the Holy Spirit relate to faith?
13. What does the Spirit of God reveal to an individual in convicting him?
14. What was the special message regarding grace that was the special object of the Holy Spirit’s revelation?
15. What did the Spirit of God reveal concerning righteousness?
16. What does Isaiah 64:6 teach us regarding works as a basis for salvation?
17. What happened to Satan when Christ died on the cross?
18. Summarize the three aspects of the Spirit’s convicting work in relation to a person seeking salvation.
19. Is mental assent to the facts about Jesus Christ the same as saving faith?
20. How does the human mind, sensibility or feeling, and will enter into the matter of salvation?
21. How does an elevator illustrate faith?
22. What is meant by the statement that “faith in Christ is an act of the whole person”?
23. Where is the teaching that a person is saved by faith plus works contradicted by the Scripture?
24. What is the “gift of God” in Ephesians 2:8?
25. Why does Paul go out of his way to say that salvation is “not by works” in Ephesians 2:9?
26. According to Romans 12:1-2, when a person is saved, what should he do regarding his body?