One of the center points of attention within the Bible are the concepts of faith, works (Justice and Righteousness), and grace. We like to keep things simple, so good news, I can keep this synopsis very simple. In particular, in the Book of Romans, Paul appears to be expressing this notion that we can’t be saved by works. In fact, the “Pauline” teachings seem to conflict with much of the other parts of Scripture. The truth lies somewhere in between.
After spending a working man’s amount of time on this subject (not much), I came to this simple conclusion. Apostle Paul is speaking about two different types of works. His primary purpose was to instill into the Jews that works of the law (Jewish Law) are not as significant as the Gift of Faith received through Jesus Christ. For the reason that he is trying to make this hard point, he does not appear to leave much discussion on the importance of works in regard to being a Christian, a non-Jewish believer.
It’s interesting, because my first thought is why Apostle Paul didn’t just say that faith comes before works and that would seem to clarify everything, but there are two different platforms here. One for the Jew and one for the Christian/Gentile. So, when Paul is mentioning works, it appears that he is referring to the works of the Jews for salvation, but in the end, works are really just works. There are not really two different kinds of works, just different situations where and how they are applied. So, the discussion isn’t directly related to works but about the application of them.
For example: Jews have to follow the ordinances and statutes, then there are certain things that they either have to do, or can’t do, and that would be the definition of their works. For the Christian, we actually have it much easier, because the works that we do are for the glory of God which in turn indirectly helps us to have a closer relationship with the Almighty. An example of this is that Paul himself calls the works of the law a curse for them. Whereas after the advent of the new covenant, the Christian who does the works of the Jewish Law are accepted as a blessing through the Promise are not “necessary.” Albeit that the works for grace “may” be necessary. I say “may,” because it appears that Apostle Paul is touching on another subject, that for some who are called by “My name” (for His name, witnesses), salvation may be done without works.
Here is where there is potentially another point of confusion in regard to Paul’s writings, that not all are saved in exactly the same way. Hence, as Apostle James puts it, faith is being proven by our works. An example of doing works according to the Law would be observing the Sabbath. An example of doing works according to a Christian would be a person who is a Restorer of the Streets. This is where it gets interesting, because that statement is actually in the Old Testament, but that part of the OT is of prophecy, hence being in the more present time. Keeping in mind that God reserves the right to reedeem people who He has chosen and these chosen may or may not have done works, but most likely have in some form of the heart.
We could also take from the works that Jesus wanted us to do in regard to being actively humble, taking care of the lesser of our situations, being kind, generous, or forgiving. This all appears to be of a society where we take care of each other. Before the Jews had a King, there were designated roles that people played out. It was both a duty and a privilege. So now that we have “Kings,” how are we supposed to replace those necessary roles that emblemized brotherly love, tolerance, justice, and forgiveness? There appears to be some type of phenomena here in regard to us being self-organized. Under a kingship, we appear to be more divided, yet this is what we have chosen for our path. So, how do we reconcile this as both for society and as individuals?
Although it is not necessary for us to know how the Almighty receives our works, it is necessary for us to know how our works are impacting society in either a positive or negative way so that we can adjust the sails of our ship. If we don’t know what direction we are going, how are we going to use our will to decide our best paths? It bothers me that some churches want to lean so heavily in believing that works have no place for our quality of salvation, or that they won’t acknowledge that the tithe itself is works. Wanting to do something for the Kingdom of Heaven is proof of faith. We can’t assume that the works will be there because of our faith, when the actual question of the issue being, is our faith really there?
If we are not proving our faith, then the question comes into being, are we just pretending that our faith is really there? When we insist that we can’t be saved through works, what we are really saying is that we don’t need to prove our faith. Every single day we have to make choices between the flesh and the Spirit. How can we prove to ourselves that our choices are more in line with the Spirit than the flesh? The only thing that we have to show for this alignment is our actions. Not the actions according to human law, but the actions according to the Law of the Messiah. In regard to Apostle Paul speaking about works, we can see that he is making this distinction between the Christian/Gentile and the Jew. He says that Christians are not circumcised even though circumcision was according to the Mosaic Law.
Ephesians 2:11, ”So then, remember that at one time you gentiles by birth were called “the uncircumcised” by those who called themselves “the circumcised.” They underwent physical circumcision done by human hands.”
We can see here that Paul is putting everything into the context of either being a Jew or not being a Jew. It is actually very confusing and misleading especially when we add verses to this such as
Galatians 3:13, ”The Messiah redeemed us from the curse of the Law by becoming a curse for us. For it is written, “A curse on everyone who is hung on a tree!””
So, if the curse of the Law is removed, then why does Apostle Paul refer to the gentiles as being the “non-uncircumcised?” It’s hard to completely follow Paul’s logic here, but I believe that if we adjust our perspective when reading his writings, that we can claim many benefits from his words. For one, to emphasize that Faith is of primary importance is very helpful, but I think that there are other distractions that may be adding to this confusion. As many of you know that my page is about the expected Hebrew/Mosaic Messiah. Clearly in Paul’s writings, he is emphatic that Jesus was the one and only expected Messiah.
The other point of potential confusion is that Paul appears to believe that no pure human can obtain righteousness. This belief could also come from the point that if Jesus was the last Messiah, then there would not be any more opportunities for us to become righteous in the eyes of God. He points to this in Romans 3:10-18,
as it is written: “There is no one who is righteous, not even one; there is no one who has understanding; there is no one who seeks God. All have turned aside; together they have become worthless; there is no one who shows kindness; there is not even one.” “Their throats are opened graves; they use their tongues to deceive.” “The venom of vipers is under their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood; ruin and misery are in their paths, and the way of peace they have not known.” “There is no fear of God before their eyes.”
This paints a pretty dreary prospect for us human beings. I believe that the second point of Paul not believing in a second Messiah is very much a part of the third point of Paul’s confusion. Apparently, not fully aware of the mystery, Paul is not seeing that by the sacrifice of the Second Messiah, that we are able to obtain righteousness. Obviously without either of the Messiahs, there would be no path for this to happen. By Paul only seeing Jesus as the One and only Messiah, he is assuming that it was Jesus’ sacrifice that we are saved and hence not by what we do.
This is the large missing page. Under the concept of the “Union of the Messiah,” we raise each other up to the status of righteousness because one had obtained righteousness by grace (Messiah), which could have only happened after Jesus ascended. Now after Jesus ascends, we have the capacity to become righteous but only through the expected coming of the Second Messiah or in the Union of the Messiah. Right now, any of us can obtain Righteousness through grace from the Godhead. The grace is coming from God and Jesus, not necessarily because of his crucifixion. In other words, grace is being actively handed out and it is not automatically given because Jesus simply did what the Father wanted Him to do.
Again, referencing Revelation 2 and 3, we can see that we are being tested and rewarded from Jesus who is in Heaven. In fact, it is even hard to call Jesus’s death a sacrifice, because it was an action based on faith that either one of the Messiahs acted or will act upon. Again, the action of their faith was the “sacrifice” and not necessarily “The sacrifice” that would be under the terms of the Mosaic Law. I don’t know of many people who would intentionally endure hardship, pain, or suffering for others willingly. It was just by their understanding that it was something that was required of them to do.
John 8:31-32, ”Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free.” They answered him, “We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free’?””
Free from the Law, right? But freedom is a two-way door, we can still receive the gifts of the promise (Mosaic Law) and the gifts of faith (good actions/works/grace). I also covered this subject to some degree in the article “Textual Criticism, Ephesians 2.” In conclusion, by those of us who are willing to walk in faith and take actions for the Kingdom of Heaven, we raise each other up to the Glory of the (Union of the) Messiah and the Glory of God. We can chalk up some of this confusion to what is the mystery of our role in regard to the Godhead and ask the questions such as why were certain Scriptures removed from the traditional form of the bible. Ironically, many of those that were removed do not align with Apostle Paul’s teachings.
To reemphasize the importance of all Scripture, whether confusing or not, I will add some of Apostle Paul’s verses for thought. While doing so remember to read [Christ Jesus] as in the [Union of the Messiah] and [Christ] as the [Messiah or Anointed One]. Also consider that these are statements just from Paul himself and not from Peter, James, John or anyone else, just Paul’s own words.
Romans 12:1, “I appeal to you therefore, brothers and sisters, on the basis of God’s mercy, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable act of worship.”
Galatians 6:2-5, “Bear one another’s burdens, and in this way you will fulfill the law of Christ. For if those who are nothing think they are something, they deceive themselves. All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads.”
Colossians 3:12-13, “Therefore, as God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive.”
Romans 2:14, “When gentiles, who do not possess the law, by nature do what the law requires, these, though not having the law, are a law to themselves.”
1 Corinthians 3:13, “Therefore, as God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive.”
Galatians 6:7-10, “Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh, but if you sow to the Spirit, you will reap eternal life from the Spirit. So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up. So then, whenever we have an opportunity, let us work for the good of all and especially for those of the family of faith.”
Ephesians 2:10, “For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand so that we may walk in them.”
1 Thessalonians 5:11-14, “Therefore encourage one another and build up each other, as indeed you are doing. But we appeal to you, brothers and sisters, to respect those who labor among you and have charge of you in the Lord and admonish you; esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers and sisters, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them.”
Colossians 1:10, “so that you may walk worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God.”
1 Timothy 6:18-19, “They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.”
Romans 2:7, “to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life,”
2 Thessalonians 2:17, “encourage your hearts and strengthen you in every good action and word.”
