Sergey Hudiev

Assurance of salvation

JUSTIFICATION BY FAITH

For the Apostle Paul, "justification" is one of the "key" concepts. First of all, let's try to define what the idea itself means. The corresponding Greek word can have two different meanings: a) to proclaim one righteous, to pass a justifying verdict b) to make only truly and actually righteous There is no doubt whatsoever that God intends to make believers truly and actually righteous. Christ came to save people not only from the punishment for sin, but also from sin as such (Matt. 1:21). This is not the question, but rather the question is when and on what grounds God passes the verdict of "righteous" upon the believer. Is it on the ground of the righteousness of our Redeemer, the Lord Jesus Christ, "But of Him you are in Christ Jesus, who became for us wisdom from God–and righteousness and sanctification and redemption"–1 Co 1:30; and before the believer is made truly and actually righteous? Or is it on the grounds of the level of true and factual righteousness which the believer will achieve at the moment of death, obtaining God's grace by personal efforts. Let's look at the kind of justification of which the Apostle speaks. Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: —Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the Lord shall not impute sin. (Rom. 4:4-8) "[God] imputes righteousness apart from works," is this righteousness which has been proclaimed or actual righteousness? Therefore, having been justified by faith, we have peace with 1 God through our Lord Jesus Christ, (Rom. 5:1) Much more then, having now been justified by His blood, we shall be saved from wrath through Him. (Rom. 5:9) The Apostle contends that we are already justified "by His blood." Can this mean that we have already been made actually absolutely righteous? The Apostles do not think so: For the good that I will to do, I do not do; but the evil I will not to do, that I practice. (Rom. 7:19) (See also James 3:2; 1 John 1:8) Let's look also at the following verses of Scripture: Therefore, as through one man‘s offense (Adam's) judgment came to all men, resulting in condemnation, even so through one Man‘s righteous act (Christ's) the free gift came to all men, resulting in justification of life. (Rom. 5:18) Who shall bring a charge against God‘s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. (Rom. 8:33-34) Here justification is contrasted not with true and actual unrighteousness, but clearly with such judicial ideas as accusation and condemnation. Regarding the believer not being condemned, the very words of the Gospel say: —He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. (Jn 3:18) —Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. (Jn 5:24) Thus, as much as this can be understood from the context, "justify" means "to pass a justifying verdict." Let's try to elucidate this in more detail. Under what kind of conditions do we receive this justification and under what kind of conditions can we not receive it. You have become estranged from Christ, you who attempt to be 2 justified by law; you have fallen from grace. (Gal. 5:4) Here, as in every other place, the Apostle sets justification by faith sharply against works of the law. To place one's hope, even partially on the works of the law is to reject Christ. The sounds harsh, but this is exactly the thought which the Apostle time and again sets forth in all of his epistles. (Rom. 3:20-28; 10:3-4; 11:6; Gal. 2:16; 3:10; 5:4; Eph. 2:8-9; Phil. 3:9; 2 Tim. 1:9; Titus 3:5). For as many as are of the works of the law are under the curse; for it is written, —Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.敵a 3:10 What are these things that Paul refers to as "works of the law" and how can we avoid bringing upon ourselves the curse of which he speaks? To me it seems that it would have been extremely imprudent to turn a deaf ear to such a serious warning. So let us try to gain an understanding of this. An opinion exists that the "works of the law" refer to the ritual acts of the Law of Moses, that is "circumcision, Sabbaths, new moon (days) and so on of which the Jews boast." In the following verses, let's ponder whether or not the Apostle had in mind (regarding the word "law") the ritual law of Moses. For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, (Ro 2:14-15) Was it the ritual law or the moral law that was written in the hearts of the Gentiles? Does the passage speak of rituals or of good and moral deeds, which people perform according to the dictates of the their conscience? Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. (Rom. 3:19-20) Is the "whole world is guilty before God" because of ritual neglect or because of their sins (against God) as Rom. 3:10-18 3 enumerates? For as many as are of the works of the Law are under a curse; for it is written, —Cursed is everyone who does not abide by all things written in the book of the law, to perform them. (Ga 3:10) Is the Word of God threating us with a curse in regard to non- observance of "circumcision, Sabbaths, new moons and so on?" Did Christ redeem us from this kind ritual curse? Furthermore, Paul generally considers that the Gentile (who is generally one who is uncircumsized) who leads a more moral life can (in regard to the Law) prove to be more righteous than a Jew. That is, the Gentile ends up "more righteous" so to speak not fulfilling the most fundamental ritual requirement of the Law (Rom. 2:26). For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. (Rom. 10:5) Did God ever promise life for the observance of ritual laws? On the contrary, He sharply rebukes people who thought that they could acquire His grace through rituals, while in so doing not fulfilling the moral law. —What are your multiplied sacrifices to Me? Says the Lord. —I have had enough of burnt offerings of rams And the fat of fed cattle; And I take no pleasure in the blood of bulls, lambs or goats. —When you come to appear before Me, Who requires of you this trampling of My courts? —Bring your worthless offerings no longer, Incense is an abomination to Me. New moon and sabbath, the calling of assemblies– I cannot endure iniquity and the solemn assembly. —I hate your new moon festivals and your appointed feasts, They have become a burden to Me; I am weary of bearing them. (Isa. 1:11-14) (See also Isa. 66:3; Jer. 6:20; Amos 5:21-23 etc.) Thus, the "law" in the as seen in the epistles of Paul are the requirements of God which define what kind of people we should be and how we should act. These are requirements which He has revealed in the written revelation of the Bible and, as well as, in the conscience of man. The "works of the law" these are man's conditions which are aimed to satisfy these requirements. The Apostle by no means allows 4 us to disregard the moral law, but he very sharply and even threatening with a curse, forbids placing one's hope for justification before God on our good works. Why is this the case? Because, for it is written, —Cursed is everyone who does not abide by all things written in the book of the law, to perform them. (Ga 3:10) To fulfill the law partially means to jeer at the law. If I am going to comply with only 95% of the laws of the state, then I will find myself in prison. One can hardly relate to the Law of God with less respect. For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, —Do not commit adultery, also said, —Do not commit murder. Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. (Jas 2:10-11) If I have sinned against the Law of God even in one thing, then I already lack the blessing and have inherited the curse. The Scriptures clearly assert that no one, with the exception of one Man, can be justified before the court of God. Do not enter into judgment with Your servant, For in Your sight no one living is righteous. (Ps 143:2) Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.Ro 3:20 As I see it, these words of Scripture in particular fully destroy the Pelagian argument that the Lord would not give commands if a person could not fulfill them and (in doing so) by them obtain eternal life. A sermon which states that a person must continue to be justified before God through the observance of God's laws (even if the person is helped in do so by God's grace), -- this is indeed "evil news", signifying full assurance of condemnation. For if we seriously deal with God's laws, no one ("no flesh") can fulfill these as he should. Can I really think that at the moment of death, I will reach such a level of true and actual righteousness that I will be found without any transgressions before the eyes of an all-holy God? The Lord says that for one insulting word (Matt. 5:22) or one impure look (Matt. 5:27-28) I will be excluded from the kingdom and cast into hell. Do I think that 5 I can thoroughly exert myself and be able to do what is sufficiently pure in God's judgment? If even the Apostles confessed that "we all stumble (sin) in many things" (James 3:2; 1 John 1:8), and the Lord has instructed us every day to forgive those who sin against us (Luke 11:4), then what (great) condemnation will I bring upon myself if I stand and assert that I will be the judge (at the moment of death) regarding the level of spiritual and moral perfection I will acheive? The Synod of Carthage speaks of this thusly,

Regarding this, the Synod of Carthage says the following: It also seemed good that as St. John the Apostle says, —If we shall say that we have no sin we deceive ourselves and the truth is not in us, whosoever thinks that this should be so understood as to mean that out of humility, we ought to say that we have sin, and not because it is really so, let him be anathema. For the Apostle goes on to add, —But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity, where it is sufficiently clear that this is said not only of humility but also truly. For the Apostle might have said, —If we shall say we have no sins we shall extol ourselves, and humility shall have no place in us; but when he says, —we deceive ourselves and the truth is not in us he sufficiently intimates that he who affirmed that he had no sin would speak not that which is true but that which is false.1 (Synod of Carthage, Canon 114) It has seemed good that whoever should say that when in the Lord‘s prayer, the saints say, —forgive us our trespasses, they say this not for themselves, because they have no need of this petition, but for the rest who are sinners of the people; and that therefore no one of the saints can say, —Forgive me my trespasses, but —Forgive us our trespasses; so that the just is understood to seek this for others rather than for himself; let him be anathema. 2 (Synod of Carthage, Canon 115) Again I will say that question is not whether one can disregard observance of the law may it never be! Rather, the issue is whether a man, who seeks refuge in his own labors and feats, in his own obedience and in his own repentance, is found for —Cursed is everyone who does not continue in all things which are written in the

 1P. Schaff, The Post-Nicene Fathers, electronic ed., electronic ed. (Garland, TX: Galaxie Software, 2000). 2P. Schaff, The Post-Nicene Fathers, electronic ed., electronic ed. (Garland, TX: Galaxie Software, 2000). 6 book of the law, to do them (Ga 3:10). If a man does not "continue in all things" regarding the law, then he is cursed. Even worse than this, You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace (Ga 5:4). You see, if I say that I can in principle be justified by my own obedience, then I thereby declare (may such never be!) that I do not need justification by the blood of Christ; that Christ never died for the righteous; that He did not redeem those who in are in such a condition so as to be able to redeem themselves; that He did not justify those who could justify themselves; that He does not save from the coming wrath those who can save themselves. Thus, the Word of God forces (one) to completely relinquish all hope of being justified before God by one's own good behavior. "By the Law, sin is made known": it (the Law) gives a diagnosis but cannot heal; it explains why we are condemned but cannot deliver us from the condemnation. The Law "closes the mouth" of man's ridiculous self-justification such self-justification makes a men to believe that he can stand before the all-holy God in the soiled clothing of one's own righteousness (Isa. 64:6). If one is not justified through faith there is only one alternative damnation! If I try to be justified by my own personal efforts, then "I abide under a curse"; if I simply surrender to the mercy of God, which has been made known in Christ Jesus, then I am already justified by God. for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, (Rom. 3:23-24) Therefore we conclude that a man is justified by faith apart from the deeds of the law. (Rom. 3:28) knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. (Gal. 2:16) Chrysostom, commenting on Rom. 3:28, says:

Here he [the Apostle] shows God‘s power, in that He has not only saved, but has even justified, and led them to boasting, and 7 this too without needing works, but looking for faith only.3 ("Homilies on the Epistle to the Romans.") When does God justify a man? Chrysostom answers: All who have believed, these are at the same time those who have been justified ("Homilies on the Epistle to the Romans"). Clement of Rome (the Bishop of Rome from 92-101 A.D. supported justification by faith as an age-old teaching of the Apostolic Church:

 Also all (of the Old Testament saints) have been glorified and exalted not in and of themselves, nor according to their works, nor by righteous acts which they have performed, but by the will of God. So also we, being called according to His will in Christ Jesus, are justified not by ourselves, nor according to our wisdom, intellect , piety, or works which we are accomplishing in the holiness of heart; but through the means of faith which the Sovereign God of all ages has been demonstrating. To Him be the glory for ever and ever. Amen (Clement of Rome, 1 Corinthians, chapter 32) So what does this justification mean to the individual believer? [It means] that the final sentence has already been passed. One does not need to wait for the Day of Judgment in order to find out what one's faith will be: —He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. (Jn 3:18) —Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. (Jn 5:24) Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (Ro 5:1)

God has already given His verdict of which no one is in the position to annul:

 3P. Schaff, The Nicene Fathers, electronic ed. (Garland, TX: Galaxie Software, 2000). 8 Who shall bring a charge against God‘s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. (Ro 8:33-34) Since the eternal fate of man is determined (as we have already said) by the judgment of God, the believer can say with confidence that if death should overtake him this evening, then in the morning he would wake up in Paradise. The believer still faces a long and exhausting battle with sin, but in the course of this battle his assurance will be strengthened that his eternal destiny is already decided. It is especially important to emphasize that the faith of which the Apostle speaks is not man's attainment but is God's gift.

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism -- if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers. (Second Council of Orange, canon 5) Faith is not my hand with which I hold on to God, but rather His hand which holds me. He sent from above, He took me; He drew me out of many waters. (Ps 18:16) Sometimes a misunderstanding of justification by faith is expressed by a false idea of faith and works as man's attainments for which he receives the reward of eternal salvation. If the question is stated in that way, then man is not being justified by his faith, nor his works, nor in general by anything that could be considered as his attainments. The believer finds justification not in his own person and works but in the Person and works of Jesus Christ: But of Him you are in Christ Jesus, who became for us wisdom from God–and righteousness and sanctification and redemption– that, as it is written, —He who glories, let him glory in the Lord.1 Co 1:30-31 Now let's examine at a few objections which are usually put forth against justification by faith. One of these is that, Paul, regarding the phrase "by the works of the Law", had in mind the ceremonial law (as we have considered previously). Let's now consider the most frequently cited passage: What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, —Depart in peace, be warmed and filled, but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead. But someone will say, —You have faith, and I have works. Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe–and tremble! But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, —Abraham believed God, and it was accounted to him for righteousness. And he was called the friend of God. You see then that a man is justified by works, and not by faith only. Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also. (James 2:14-26) The Pelagians quote this passage in order to prove that man is saved by his own efforts, but critics venomously have questioned whether a book which contains such incompatible assertions (such as James 2:24 and Rom. 3:28) should be considered divine revelation. However, we will not see any contradiction whatsoever if we 10 determine how the Apostle used the word "faith" in this both instances. Does the faith which Paul preaches agree with the faith of the "unstable man" which James condemns? Obviously not. Faith in the understanding of the Apostle Paul is confidence in God's promises; the faith of the "unstable man" is (merely) assent to some of the truths about God. St. Augustine explains in a most excellent way the difference between the faith of demons and the faith of Christians: The Apostle James says: —The devils also believe, and tremble. - that is, they, having neither hope nor love, but believing that what we love and hope for is about to come, are in terror. (Enchiridion, chapter 8). 4 Recall just what God promises to those who rely on Him: —This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them, then He adds, —Their sins and their lawless deeds I will remember no more. (Heb 10:16-17; Jer. 31:33) Such a gift of God as the forgiveness of sins (that is the justification of which we have been speaking) is also given coupled with His other gift -- the gift of a sincere (desire) to strive for a righteous life. If this desire to strive to live a righteous life is not manifested in one's behavior, then regarding such a one who claims to be a believer, we, following the Apostles, must call such faith "dead" and unable to save. True faith which is not the opinion of man but rather the gift of God always leads to deeds which conform to faith; however, man is justified not by these works but by faith. Sometimes in defense of one having the ability to save oneself, people claim that the Apostle promises eternal life to those who, by patient continuance in doing good seek for glory, honor, and immortality; (Ro 2:7) Such people draw the conclusion from this verse that the Apostle is urging man to attain eternal life by his own works. However, it is clear in light of the categorical assertion of the Apostle in Rom. 3:20 that this is not so. The Apostle here says: God is just and will give to each according to his works. If I would have constantly sought glory, honor, and immortality in my good deeds, then I could have hope for

 4P. Schaff, The Nicene Fathers, electronic ed. (Garland, TX: Galaxie Software, 2000). 11 eternal life. But because I am far from this, it is impossible for me to expect to be justified according to the law. the kingdom of heaven suffers violence, and the violent take it by force. (Mt 11:12)

These words of the Lord can be understood on two levels. In the historical context, the Lord exposes the error of those who think that their belonging ethically to the chosen people in and of itself assures them a place in the Messianic Kingdom. The Kingdom carries a spiritual and moral rather than a political character and each one personally decides whether or not to enter. Such a decision assumes a certain moral effort. In the context of the Christian life, the Lord speaks about "efforts" which the Christian applies to "striving against sin." The Scriptures leave us no doubts that the Christian life is a struggle rather than a passive "doing nothing." This understanding of struggle is not the issue, rather the issue is whether or not we should "strive" in order to be justified or do we "strive" because we through faith are already justified and accepted by God?

Let's ponder this a bit. Do soldiers perform feats of valor in order to be enlisted in the army or because are already enlisted? Do subjects serve their Master in order to belong to his kingdom or because they already belong? (see Col. 1:13). We can here use the very same tactic to which we appealed in the introduction: the victory according to God's promise already belongs to us; we will find it as some perceived reality through which we will continue to struggle. But if you want to enter into life, keep the commandments. (Mt 19:17) This text is sometimes referred to as evidence that eternal life is earned through the observance of the commandments. Of course, the commandments must be observed in all cases. However, if we should ask, can a person keep them so fully that through them he may obtain eternal life, then we will receive a clear answer:

 12 —With men this is impossible.溺t 19:26 If we examine the words of the Lord (Matt. 19:17) in context, then we will see that they not only discourage the idea of "saving oneself", but also they are bluntly directed against it. Let's read the entire passage in full:

 Now behold, one came and said to Him, —Good Teacher, what good thing shall I do that I may have eternal life? So He said to him, —Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments. He said to Him, —Which ones? Jesus said, —悩ou shall not murder,‘ 悩ou shall not commit adultery,‘ 悩ou shall not steal,‘ 悩ou shall not bear false witness,‘ 禰onor your father and your mother,‘ and, 悩ou shall love your neighbor as yourself.‘ The young man said to Him, —All these things I have kept from my youth. What do I still lack? Jesus said to him, —If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me. But when the young man heard that saying, he went away sorrowful, for he had great possessions. Then Jesus said to His disciples, —Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. When His disciples heard it, they were greatly astonished, saying, —Who then can be saved? But Jesus looked at them and said to them, —With men this is impossible, but with God all things are possible. (Mt 19:16-26)

When people who were deeply grieved by sorrow, suffering or sin, appealed to the Lord, He always gave them a different answer: your faith has made you well (Matt. 9:22; Mark 10:52; Luke 7:50; 17:19; 18:42

Here a man appeals to Him who did not in the least consider himself a sinner or one in need of mercy (Matt. 19:20). He was not able to realize his need for a Savior. Christ for him was "good teacher" but nothing more. To such a person there is no point to proclaim salvation for one must first destroy his pretension of self- righteousness. This is exactly what the Lord does for he shows the young rich man that in reality he has not keep the commandments, 13 that he is an unrighteous man who is in need of instructions as to how to really be made completely righteous and that he is a sinner in need of salvation

Sometimes Rom. 2:13 is cited: for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; (Rom. 2:13).

Here Paul condemns the vain hope of some of the Jews (and also some of the members of the church) that their belonging to the (chosen) people of God in and of itself, that is to the association of "hearers of the law", could grant them justification before God. The Apostle reminds them that the law demands not "hearing" but fulfilling. Only the one who fulfills the law can be justified by it. A little later, the Apostle mentions that no one, neither Jews nor Gentiles, can fulfill the law nor can they hope to be justified by it.

Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. (Ro 3:19-20) In the same light, let's look at this passage Matt. 25: 31-46: —When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, 任ome, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.‘ —Then the righteous will answer Him, saying, 猫ord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked 14 and clothe You? Or when did we see You sick, or in prison, and come to You?‘ And the King will answer and say to them, 尿ssuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.‘ —Then He will also say to those on the left hand, 妊epart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.‘ —Then they also will answer Him, saying, 猫ord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?‘ Then He will answer them, saying, 尿ssuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.‘ And these will go away into everlasting punishment, but the righteous into eternal life. (Mt 25:31-46) Here also the question is regarding men's deeds but nothing is said of the necessity to tally some kind of "passing grade" for good works. Rather the point is that "sheep" are inclined to behave in a specific way to manifest true love to one's neighbor; however, the "goats" manifest callousness and cruelty. The behavior of people indicates who they are in reality. Those whom God's grace has made to be a "good tree" will bring forth good fruit. Those who remain "bad trees" will bring forth bad fruit. Grace takes hold of those who have believed. Then, it is clear from these puzzling questions in verses 37-38, that those who are saved have never thought to be justified by works. Their good deeds have arisen not from a desire to gain the Kingdom by personal efforts, but naturally flow forth from their hearts, which have been transformed by grace. Sometimes people site these words of the Apostle in refutation of assurance of one's justification: For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.2 Co 5:10 This passage becomes clear in light of For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one‘s work will become 15 clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one‘s work, of what sort it is. If anyone‘s work which he has built on it endures, he will receive a reward. If anyone‘s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.(1 Co 3:11-15) The works of Christians will be tested and those whose works prove to be likened to staw, "will suffer loss." But in regard to this, the believers' eternal salvation of believers is not in question "for he himself will be saved, yet so as through fire." We can also turn our attention to 1 Cor. 11:31-32. God's judgment on believers is no longer punitive, but corrective in nature. This judgment does not plunge one into hell, but is inflicting temporal, corrective punishment which delivers one from hell. We can sum up all of what has been said in the words of St. John Chrysostom: Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. (Homily 7 on the Epistle to the Romans). And if we see the goal of our lives as being to glorify the Lord, then listen to yet another word of consecration: For he that glorieth in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifieth and magnifieth. (Homily 8 on the Epistle to the Romans). Now we will examine the blessings of redemption, which we in Christ Jesus already possess by faith. 16