The Scripture Way of Salvation

1Nothing can seem more complicated, tangled, and difficult to understand than religion as people often describe it. This is true not only of ancient pagan religions—even among their wisest thinkers—but also of the religion taught by many who were, in some sense, Christians. It has even been taught by prominent leaders in the Christian world who appeared to be pillars of the church. Yet how simple and clear the genuine religion of Jesus Christ really is, provided we take it in its pure, original form just as it is described in the Word of God! The wise Creator and Ruler of the world designed it specifically for human beings in our present state, perfectly suited to our limited understanding and modest capacity. How obvious this is, both in the goal it sets before us and the means to reach that goal! The goal, in a single word, is salvation; the means to attain it is faith.

2It is easy to see that these two little words—faith and salvation—contain the very core of the entire Bible, the rich marrow of all the Holy Scriptures. For that very reason, we should take the utmost care to avoid any misunderstanding about them, and to form a clear and accurate understanding of both.

3Let us, then, seriously inquire:

I. What is salvation?

II. What is the faith by which we are saved? And,

III. How are we saved by it?

1First, let us ask: What is salvation? The salvation spoken of here is not simply what people often mean by that word—going to heaven or enjoying eternal happiness. It is not merely the soul entering paradise, which our Lord called 'Abraham’s bosom.' It is not a blessing that waits on the other side of death, or in the world to come. The very words of the text settle this beyond all question: 'You are saved.' It is not something far off in the future. It is a present reality—a blessing that, through the free mercy of God, you possess right now. Indeed, the Greek words can just as accurately be translated, 'You have been saved.' Thus, the salvation spoken of here may be understood to include the entire work of God in us, from the very first dawning of grace in the soul until it is brought to complete fulfillment in glory.

2If we understand salvation in its broadest sense, it includes everything wrought in the soul by what people often call natural conscience, but which is more properly called prevenient grace (the grace that goes before us). This includes all the drawings of the Father; every longing after God which grows stronger as we yield to it; all the light by which the Son of God 'enlightens everyone coming into the world,' showing everyone how 'to act justly, to love mercy, and to walk humbly with your God'; and all the convictions of sin that the Holy Spirit works from time to time in every human heart. Sadly, most people suppress these convictions as quickly as they can, and before long forget—or even deny—that they ever felt them at all.

3But here we are concerned specifically with the salvation the apostle is directly speaking about. And this consists of two main parts: justification and sanctification.

Justification is simply another word for pardon. It is the forgiveness of all our sins, and along with that forgiveness, our full acceptance with God. The price by which this pardon was purchased for us—often called the meritorious cause of our justification—is the blood and righteousness of Christ. To put it even more clearly, it is everything Christ did and suffered on our behalf, culminating when He 'poured out his soul for the transgressors.' The immediate results of justification are the peace of God, 'a peace that surpasses all understanding,' and a joyful confidence in the hope of God's glory, accompanied by 'a glorious, inexpressible joy.'

4At the very moment we are justified, sanctification begins. In that instant we are born again, born from above, born of the Spirit. This is not just a change in our legal standing before God; it is a real, inward transformation. We are renewed from within by the power of God. We feel 'the love of God poured out in our hearts through the Holy Spirit who was given to us.' This divine love produces genuine love for all humanity, and especially for God's children. It drives out love of the world, love of pleasure, comfort, praise, and money, along with pride, anger, self-will, and every other sinful disposition of heart. In short, it transforms our earthly, sensual, demonic mindset into 'the same mind that was in Christ Jesus.'

5How natural it is for those who experience such a wonderful change to imagine that all sin is gone! They assume it has been completely uprooted from their hearts and has no place left within them. How easily they conclude: 'I feel no sin, so I must have none! It does not stir, so it must not exist! It makes no movement, so it has no life!'

6But usually it is not long before they discover their mistake, finding that sin was only suspended, not destroyed. Temptations return, and sin revives—showing that it was merely stunned before, not dead. They now experience two opposing desires within themselves: 'the sinful nature warring against the Spirit,' and human nature resisting the grace of God. They cannot deny that, even though they still have power to trust in Christ and love God, and even though His Spirit continues to 'witness with their spirit that they are children of God,' they still feel pride or self-will at times, or anger, or unbelief. They find these sinful impulses stirring in their hearts, even though they do not allow them to conquer. Indeed, these desires may press hard against them to make them stumble, but the Lord remains their helper.

7How accurately Macarius described this common experience of God’s children fourteen hundred years ago! He wrote: 'Those who are inexperienced, when grace begins to work, immediately imagine they have no more sin. But those who have spiritual discernment cannot deny that even those of us who have God’s grace may be troubled by sin again. For we have often seen brothers who experienced such profound grace that they declared they had no sin left in them. Yet afterward, when they thought they were completely free from it, the corruption lurking within was stirred up again, and they were nearly consumed by the fire.'

8From the moment we are born again, the gradual work of sanctification progresses. By the power of the Spirit, we are enabled to put to death the deeds of the body—that is, of our evil nature. As we become increasingly dead to sin, we become more and more alive to God. We grow from grace to grace as we carefully avoid every form of evil and eagerly devote ourselves to good works, doing good to everyone whenever we have the opportunity. We walk blamelessly in all His ordinances, worshiping Him in spirit and truth. We daily take up our cross and deny ourselves any pleasure that does not lead us closer to God.

9In this way we wait for entire sanctification—for full salvation from all our sins, including pride, self-will, anger, and unbelief. As the apostle puts it, we 'press on to perfection.' But what is perfection? The word can have various meanings, but here it simply means perfect love. It is love that excludes all sin; love that fills the heart, occupying the entire capacity of the soul. It is love that rejoices always, prays without ceasing, and gives thanks in every circumstance.

But what is that faith through which we are saved? This is the second point we must consider.

1In general terms, the apostle defines faith as πραγμάτων ἔλεγχος οὐ βλεπομένων—the evidence, or divine conviction and proof, of things unseen. These are realities that cannot be seen or perceived by physical eyesight or any other bodily senses. Faith involves both a supernatural revelation of God and divine things—a spiritual light revealed to the soul—and a supernatural ability to see and perceive that light. Scripture speaks of God giving both the light itself and the spiritual vision to recognize it. As Paul writes: 'God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Jesus Christ.' Elsewhere he prays that 'the eyes of your understanding may be opened.' Through this twofold work of the Holy Spirit—having the eyes of our heart both opened and flooded with light—we see what 'no eye has seen, no ear has heard.' We gain a clear vision of the invisible things of God. We perceive the spiritual realm that surrounds us, which our natural senses could never detect on their own, as though it didn't even exist. And we look into the eternal world, peering through the veil that separates time from eternity. Clouds and darkness no longer hide it from our view; by faith, we already glimpse the glory that is to be revealed.

2In a more specific Christian sense, saving faith is a divine conviction and certainty not only that 'God was in Christ reconciling the world to himself,' but also that Christ loved me personally and gave Himself for me. It is through this personal faith (whether we call this conviction the essence of faith or, rather, a property of it) that we welcome Christ into our lives. We receive Him in all His offices—as our Prophet who teaches us, our Priest who atones for us, and our King who rules over us. Through this faith, Christ is 'made for us wisdom from God, righteousness, sanctification, and redemption.'

3'But is this the faith of assurance, or the faith of adherence?' Scripture mentions no such distinction. The apostle says there is 'one faith and one hope of our calling'—one Christian, saving faith—just as there is 'one Lord' in whom we believe, and 'one God and Father of us all.' And without question, this faith carries within it an assurance—which here simply means a clear inner conviction—that Christ loved me and gave Himself for me. For whoever believes with true, living faith has the witness within himself: 'The Spirit witnesses with his spirit that he is a child of God.' Because he is a child of God, 'God has sent the Spirit of his Son into our hearts, crying, Abba, Father.' This gives him both the inner assurance that he is God's child and a childlike trust in Him. But notice that, by the very nature of the case, assurance comes before confidence. A person cannot have the loving trust of a child toward a father until he knows he is truly a child. Therefore trust, reliance, adherence, or whatever you choose to call it, is not the first aspect or act of faith, as some have supposed, but the second.

4It is through this faith that we are saved, both justified and sanctified—even in the fullest sense of that word. But how are we justified and sanctified by faith? This brings us to our third main question. And since this is the central issue and a matter of supreme importance, we must examine it with great care and attention.

1First, how are we justified by faith? In what sense should this be understood? I answer: faith is the condition, and the only condition, of justification. It is the condition, because no one is justified unless they believe; without faith, no one is justified. And it is the only condition, because faith alone is sufficient for justification. Everyone who believes is justified, regardless of what else they may or may not possess. In other words: no one is justified until they believe, and everyone who believes is immediately justified.

2'But doesn't God command us to repent as well? Doesn't He tell us to “produce fruit in keeping with repentance”—to stop doing evil, for example, and learn to do good? Aren't both of these absolutely necessary, so much so that if we willfully neglect either, we cannot reasonably expect to be justified at all? If that is true, how can faith be called the only condition of justification?' God certainly commands us both to repent and to produce fruit worthy of repentance. If we willfully neglect to do so, we cannot reasonably expect to be justified. Therefore, both repentance and the fruits of repentance are, in some sense, necessary for justification. But they are not necessary in the same sense as faith, nor in the same degree. They are not necessary in the same degree, because outward fruits are only required conditionally—if there is time and opportunity to perform them. If not, a person can be justified without them, as was the repentant criminal on the cross (if we may still call him a thief, since a recent author claimed he was actually an honest and respectable citizen!). Yet no one can ever be justified without faith; that is entirely impossible. Furthermore, no matter how much repentance a person has, or how many good deeds they perform, none of it earns justification; a person remains unjustified until they believe. But the moment they believe, with or without those fruits, and with more or less repentance, they are justified. Nor are they necessary in the same sense; for repentance and its fruits are only indirectly necessary—they prepare the way for faith. Faith, on the other hand, is directly and immediately necessary for justification. It remains true, therefore, that faith is the only immediate and direct condition of justification.

3'Do you really believe that we are sanctified by faith? We know you believe we are justified by faith, but don't you believe and teach that we are sanctified by our good works?' People have loudly and passionately accused me of this for twenty-five years! But I have consistently declared the exact opposite in every possible way. Both publicly and privately, I have continually testified that we are sanctified by faith just as truly as we are justified by faith. Indeed, each of these great truths sheds brilliant light on the other. In the exact same way that we are justified by faith, we are also sanctified by faith. Faith is the condition, and the only condition, of sanctification, just as it is of justification. It is the condition, because no one is sanctified unless they believe; without faith, no one is sanctified. And it is the only condition, because faith alone is sufficient. Everyone who believes is sanctified, regardless of what else they may have or lack. In other words, no one is sanctified until they believe, and everyone who believes is sanctified the moment they believe.

4'But isn't there a repentance that follows justification, just as there is a repentance that precedes it? And aren't all who are justified obligated to be “zealous for good works”? In fact, aren't good works so necessary that if someone willfully neglects them, they cannot reasonably expect ever to be sanctified in the full sense—that is, perfected in love? Can such a person grow at all in grace or in the loving knowledge of our Lord Jesus Christ? Indeed, can they even keep the grace God has already given them? Can they remain in saving faith and in God’s favor? Don't you yourself admit this and teach it all the time? But if that is true, how can you say that faith is the only condition of sanctification?'

5I fully admit all of this, and I continually defend it as God's truth. I agree that there is a repentance following justification just as there is one prior to it. All who are justified are called to be zealous for good works. And these works are so essential that if anyone willfully neglects them, they cannot reasonably expect to be entirely sanctified. They cannot grow in grace, in the image of God, or into the mind of Christ Jesus. What is more, they cannot even retain the grace they have already received; they cannot continue in saving faith or remain in God’s favor.

What conclusion must we draw from this? Simply that both repentance, rightly understood, and the active practice of good works—works of piety and works of mercy (which can now truly be called good works because they flow from living faith)—are, in some sense, necessary for sanctification.

6I emphasize: repentance rightly understood, because this must never be confused with the repentance that came before justification. The repentance that follows justification is very different from that which preceded it. It involves no guilt, no sense of condemnation, and no consciousness of God's wrath. It does not imply any doubt about God’s loving favor, nor any tormenting fear. Rather, it is a conviction produced by the Holy Spirit of the sin that still remains in our hearts—that φρόνημα σαρκός (the sinful nature), which (as our Church teaches) 'remains even in those who are regenerate.' Even though sin no longer reigns and no longer has mastery over them, they are deeply convicted of their lingering inclination toward evil, of a heart prone to wander, and of the flesh still pulling against the Spirit. Unless they watch and pray continually, this fleshly impulse bends toward pride, anger, love of the world, love of comfort, desire for human praise, or love of pleasure rather than love of God. It is an awareness of the heart's tendency toward self-will, godlessness, idolatry, and above all, unbelief—through which, in a thousand subtle ways and under countless disguises, we continually depart, to a greater or lesser degree, from the living God.

7Alongside this conviction of inward sin remaining in our hearts, there is a clear realization of sin clinging to our outward lives—to our words and our actions. Even in our best deeds, we detect a mixture of evil in their motives, their content, or the way we perform them. None of our actions could withstand the strict scrutiny of God's righteous judgment if He chose to keep a record of every imperfection! Where we least suspected it, we discover a subtle trace of pride, self-will, unbelief, or self-centered idolatry. As a result, we are now more ashamed of the flaws in our best religious duties than we once were of our worst outward sins. We realize that our good deeds, far from earning any merit with God or standing on their own before His holy justice, would leave us guilty before Him if it were not for the atoning blood of the covenant.

8Experience also teaches that, along with this awareness of sin lingering in our hearts and clinging to our words and deeds—and the guilt we would incur were we not continually covered by Christ’s atoning blood—this repentance includes one thing more: a deep conviction of our complete helplessness. We realize our utter inability to think a single good thought or generate a single holy desire, let alone speak a truly righteous word or perform a genuinely good deed, apart from God's free, almighty grace first going before us (prevenient grace) and then sustaining us every single moment.

9'What good works are necessary for sanctification?' First, all works of piety. These include public worship and prayer, family devotions, and private prayer in our room; partaking of the Lord’s Supper; searching the Scriptures through hearing them preached, reading them, and meditating on them; and practicing fasting or abstinence to the degree that our physical health allows.

10Second, all works of mercy, whether directed to people’s physical bodies or their eternal souls. These include feeding the hungry, clothing the naked, welcoming the stranger, and visiting those who are sick, in prison, or afflicted in any way. They also include striving to instruct the ignorant, awaken careless sinners, revive the lukewarm, strengthen the wavering, comfort the discouraged, assist the tempted, and do whatever we can to help save souls from death. This is the repentance, and these are the 'fruits worthy of repentance,' that are necessary for full sanctification. This is the biblical path God has appointed for His children as they wait for complete salvation.

11From this we can see how deeply harmful that seemingly innocent opinion is—namely, the claim that there is no sin left in a believer, and that all sin is destroyed, root and branch, the moment a person is justified. By eliminating the need for this ongoing repentance, that error completely blocks the path to sanctification. There is no room for repentance in someone who imagines there is no sin left in his heart or life. Consequently, there is no possibility of his being perfected in love, since this ongoing repentance is an indispensable preparation for it.

12For the same reason, it is clear that there is no danger whatsoever in earnestly expecting full salvation. Even suppose we were mistaken and no such complete deliverance could ever be attained in this life, we would lose nothing by seeking it! On the contrary, that very expectation motivates us to put every talent God has given us to work, multiplying them diligently so that when our Master returns, He will find His gifts bearing abundant fruit.

13But to return to our main point: although we acknowledge that repentance and its fruits are necessary for full salvation, they are not necessary in the same degree or in the same sense as faith. They are not necessary in the same degree, because outward fruits are required only conditionally—if there is time and opportunity for them; otherwise, a person can be sanctified without them. But no one can ever be sanctified without faith! Similarly, no matter how deeply a person repents or how many good deeds they perform, none of it earns holiness. A person is not sanctified until they believe. But the moment they believe—whether they have had opportunity for those fruits or not, and whether they have more or less of this repentance—they are sanctified. Nor are they necessary in the same sense; for repentance and good works are only indirectly necessary, keeping faith alive and preparing it to grow. Faith, however, is directly and immediately necessary for sanctification. It remains undeniably true, therefore, that faith is the only immediate and direct condition of sanctification.

14'What, then, is that faith by which we are sanctified—rescued from sin and perfected in love?' It is a divine certainty and conviction, first of all, that God has promised this blessing in Holy Scripture. Until we are thoroughly convinced of this, we cannot take a single step forward. And one would think nothing more would be needed to satisfy any reasonable person than God’s ancient promise: 'The Lord your God will circumcise your heart and the hearts of your descendants, so that you may love the Lord your God with all your heart and with all your soul and with all your mind.' How clearly this promises that we will be made perfect in love! How powerfully it implies being delivered from all sin! For as long as love fills the entire heart, what room can there possibly be for sin?

15Secondly, it is a divine conviction that what God has promised, He is fully able to perform. We readily admit that 'with human beings it is impossible' to bring something clean out of an unclean thing, to purify the human heart from all sin, and to fill it with complete holiness. Yet that presents no obstacle at all, because 'with God all things are possible!' Certainly no one ever imagined that any power less than the Almighty could accomplish this! But when God speaks the word, it is done. God said, 'Let there be light,' and there was light!

16Thirdly, it is a divine conviction that God is able and willing to do this right now. And why not? To Him, is not a single moment just like a thousand years? He does not need more time to accomplish whatever He wills. Nor does He wait for us to make ourselves more worthy or deserving before He pours out His grace. Therefore, at any moment we may boldly proclaim: 'Now is the day of salvation!' 'Today, if you hear his voice, do not harden your hearts!' 'Come, for everything is now ready; come to the wedding feast!'

17To this confidence that God is both able and willing to sanctify us now, one final element must be added: a divine conviction and assurance that He is doing it right now. In that very hour, the work is done. God speaks to the believer's inmost soul: 'According to your faith, let it be done to you!' In that instant, the soul is cleansed from every stain of sin; it is washed clean 'from all unrighteousness.' The believer then experiences the profound depth of those sacred words: 'If we walk in the light as he is in the light, we have fellowship with each other, and the blood of Jesus, his Son, purifies us from all sin.'

18'Does God accomplish this great work in the soul gradually or instantaneously?' Perhaps in some it seems gradual, in the sense that they cannot pinpoint the precise moment when sin ceased to exist. But if it is God's will, how desirable it is that it be done in an instant—that the Lord destroy sin 'by the breath of his mouth' in a single moment, in the twinkling of an eye! And this is generally how He works—a plain reality supported by abundant evidence for anyone willing to see it. Therefore, look for it every moment! Look for it in the way described above, walking in all those good works for which you were 'created anew in Christ Jesus.' There is no danger in this expectation. You will certainly be no worse off, even if you are no better, for hoping for it. Even if your hope were disappointed, you would lose nothing. But your hope will not be disappointed: the blessing will surely come and will not delay! Expect it, then, every day, every hour, every moment! Why not this very hour, this very moment? You can certainly expect it right now if you believe it comes by faith. Here is the clear test to show whether you are seeking it by faith or by works: if you are seeking it by works, you think something must be accomplished first before you can be sanctified. You say to yourself, 'I must first be better, or do this or that.' If so, you are still seeking it by works to this day. But if you seek it by faith, you can expect it just as you are; and if just as you are, then expect it right now! Remember this vital truth: these three principles are inseparable—expect it by faith, expect it as you are, and expect it now! To deny any one of these is to deny them all; to accept any one is to accept them all. Do you truly believe we are sanctified by faith? Then be consistent with your conviction! Look for this blessing just as you are, neither better nor worse—as a poor sinner who still has nothing to pay and nothing to plead except 'Christ died.' And if you look for it as you are, then expect it now. Wait for nothing! Why should you delay? Christ is ready, He is all you need, He is waiting for you, and He is at the door! Let your inmost soul cry out: “Come in, come in, You heavenly Guest!

And never leave my heart again;

Dine with me, and let the feast

Be everlasting love!”