The Watchtower Society and Faith versus Works
What does the Watchtower Society teach about Grace [undeserved kindness], Faith, and Works?
It gets very confusing, very fast!
But, I think you can use the following Quotes against the Watchtower Society pretty easily!
Here are a few important questions to ask Jehovah’s Witnesses:
* Is salvation a free gift from God or do we have to earn salvation by doing good works?
* Do Jehovah’s Witnesses do good works in order to be saved, OR because they have been saved already?
* If someone gives you a free gift, and you accept it, and then later he tells you that in order to KEEP the free gift, you must do good works for him, then how is that a free gift?
* In order to be be saved, do Jehovah’s Witnesses have to go out in Field Service and attend the Meetings, OR can Jehovah’s Witnesses be saved WITHOUT doing those things?
* In order to be saved, do Jehovah’s Witnesses have to be baptized in water? Or only dedicated?
* Once God has given you a free gift of salvation, will he ever take that away from you for any reason? What reasons?
* At what point do Jehovah’s Witnesses RECEIVE the free gift of salvation from God?
* Some Watchtower Publications have claimed that Christians do not have to do any good works of the Mosaic Law to be saved, but they do have to do "good works of faith" to be saved. However, the commandments to "Love God" and "Love your Neighbor" were INSIDE the Mosaic Law -- so wasn’t the Apostle Paul saying in Romans and Galatians, that not even trying to do those two commandments can earn salvation?
Now, here are the Quotes:
The Watchtower, February 1, 2001 Issue, Page 16:
11 In any case, our salvation depends, not on anything we might do, but on Jehovah's undeserved kindness through Christ Jesus, our Lord. Paul clearly explained: "All have sinned and fall short of the glory of God, and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus." However, our works are proof of our active faith in God's promises.-Romans 3:23, 24; James 2:17, 18, 24.
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The Watchtower, September 15, 2003 Issue, Pages 26-28:
At the age of 22, Luther entered the Augustine monastery in Erfurt. He later attended the University of Wittenberg, obtaining a doctorate in theology.
Luther considered himself unworthy of God’s favor and was at times driven to despair by a guilty conscience. But Bible study, prayer, and meditation helped him to gain a better understanding of how God views sinners. Luther recognized that God’s favor cannot be earned. Rather, it is granted through undeserved kindness to those exercising faith.--Romans 1:16; 3:23, 24, 28.
How did Luther come to the conclusion that his new understanding was correct? Kurt Aland, professor of early church history and New Testament textual research, wrote: "He went through the entire Bible in his mind in order to determine whether this newfound knowledge could stand up to comparison with other Bible statements, and he found that he was corroborated everywhere." The doctrine of justification, or salvation, by faith and not by works, or penance, remained a central pillar of Luther’s teachings.[...] Luther’s major legacy to Protestantism was his central teaching of justification by faith.
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Isaiah’s Prophecy - Light For All Mankind Book, Volume 2 (Published in 2001), Page 370:
Important lessons can be learned from what happened to Israel. We see that Jehovah is "good and ready to forgive." (Psalm 86:5) As imperfect creatures, we depend on his mercy and forgiveness to receive salvation. No works of ours can help us to earn these blessings. However, Jehovah does not extend forgiveness indiscriminately. Only those who repent of their sins and turn around are in line for divine pardon.—Acts 3:19.
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Insight On The Scriptures Book, Volume 1 (Published in 1988):
Pages 606-607:
Attempts at Proving Oneself Righteous. Since God alone can declare a man righteous, attempts to prove oneself righteous on the basis of one's own merit or by acceptance of the judgment of others as to one's righteousness are of no value. Job was reproved because, though not charging God with any wrong, he was "declaring his own soul righteous rather than God." (Job 32:1, 2) The man versed in the Law who questioned Jesus about the way to everlasting life was indirectly reproved by Jesus for his attempt to prove himself righteous. (Lu 10:25-37) Jesus condemned the Pharisees for seeking to declare themselves righteous before men. (Lu 16:15) The apostle Paul, in particular, showed that, because of the imperfect, sinful state of all mankind, none could be declared righteous through trying to establish their own righteousness by works of the Mosaic Law. (Ro 3:19-24; Ga 3:10-12) Instead, he stressed faith in Christ Jesus as the true basis for such declaration of righteousness. (Ro 10:3, 4) The inspired letter of James complements Paul's statement by showing that such faith must be made to live, not by works of Law, but by works of faith, as in the cases of Abraham and Rahab.--Jas 2:24, 26.
Certain men, falsely claiming to be apostles, unjustly challenged the apostleship and Christian works of Paul, seeking thereby to draw away the Corinthian congregation to themselves. (2Co 11:12, 13) Paul, knowing that he was faithfully carrying out a stewardship for Christ, stated that he was not concerned with the judgment of men who, wholly unauthorized, sat in effect as a "human tribunal" to judge him. He did not even rely on his own judgment of himself, but he looked to Jehovah as his Examiner. (1Co 4:1-4) Thus the principle is set forth that reliance cannot be put in the judgment of men as to one's righteousness or lack of it, unless their judgment is backed up by God's Word. The person must look into God's Word and let it examine him. (Heb 4:12) However, where the backing of God's Word is evident, a person being reproved by a Christian brother, especially by an elder in the congregation, would not properly turn aside such reproof by trying to prove himself righteous. (Pr 12:1; Heb 12:11; 13:17) And anyone in a position of responsibility who sits in judgment of a matter or a dispute would be condemned by God if he pronounced "the wicked one righteous in consideration of a bribe."--Isa 5:23; Jas 2:8, 9.
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The entire life course of a Christian is actually governed by faith, enabling him to overcome mountainlike obstacles that would hinder his service to God. (2Co 5:7; Mt 21:21, 22) Additionally, there must be works consistent with and in display of faith, but works of the Mosaic Law are not required. (Jas 2:21-26; Ro 3:20)
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The Christian Greek Scriptures speak of the followers of Christ as being free. Paul showed that they were "children, not of a servant girl, but of the free woman" (Ga 4:31), whom he refers to as being "the Jerusalem above." (Ga 4:26) He then exhorts: "For such freedom [or, "With her freedom," ftn] Christ set us free. Therefore stand fast, and do not let yourselves be confined again in a yoke of slavery." (Ga 5:1) At that time certain men falsely claiming to be Christian had associated themselves with the Galatian congregations. They were making an effort to induce the Galatian Christians to give up their freedom in Christ by trying to gain righteousness by works of the Law, instead of by faith in Christ. Paul warned that they would thereby fall away from Christ's undeserved kindness.--Ga 5:2-6; 6:12, 13.
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James corrected them on the matter of being doers as well as hearers by showing from Scriptural examples that a man having real faith would manifest it by works in harmony with his faith. For example, one having true faith would not say to a brother naked and lacking food, "Go in peace, keep warm and well fed," and not give him the necessities. (Jas 2:14-26) Here James was not contradicting Paul by saying that one could earn salvation by works. Rather, he accepts faith as the basis for salvation but points out that there cannot be genuine faith that does not produce good works. This is in harmony with Paul's description of the fruitage of the spirit, at Galatians 5:22-24, and his counsel to put on the new personality, at Ephesians 4:22-24 and Colossians 3:5-10, as well as his admonition to do good and share with others, at Hebrews 13:16.
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Insight On The Scriptures, Volume 2 (Published in 1988), Pages 155-156:
Undeserved Kindness. The Greek word kha ´ ris occurs more than 150 times in the Greek Scriptures and is rendered in a variety of ways, depending on the context. In all instances the central idea of kha ´ ris is preserved—that which is agreeable (1Pe 2:19, 20) and winsome. (Lu 4:22) By extension, in some instances it refers to a kind gift (1Co 16:3; 2Co 8:19) or the kind manner of the giving. (2Co 8:4, 6) At other times it has reference to the credit, gratitude, or thankfulness that an especially kind act calls forth.—Lu 6:32-34; Ro 6:17; 1Co 10:30; 15:57; 2Co 2:14; 8:16; 9:15; 1Ti 1:12; 2Ti 1:3.On the other hand, in the great majority of occurrences,
kha ´ ris is rendered "grace" by most English Bible translators. The word "grace," however, with some 14 different meanings does not convey to most readers the ideas contained in the Greek word. To illustrate: In John 1:14, where the King James Version says "the Word was made flesh . . . full of grace and truth," what is meant? Does it mean "gracefulness," or "favor," or what?
Scholar R. C. Trench, in
Synonyms of the New Testament, says kha ´ ris implies "a favour freely done, without claim or expectation of return—the word being thus predisposed to receive its new emphasis [as given it in the Christian writings] . . . , to set forth the entire and absolute freeness of the loving-kindness of God to men. Thus Aristotle, defining [kha ´ ris ], lays the whole stress on this very point, that it is conferred freely, with no expectation of return, and finding its only motive in the bounty and free-heartedness of the giver." (London, 1961, p. 158) Joseph H. Thayer in his lexicon says: "The word [kha ´ ris ] contains the idea of kindness which bestows upon one what he has not deserved . . . the N. T. writers use [kha ´ ris ] pre-eminently of that kindness by which God bestows favors even upon the ill-deserving, and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ." (A Greek-English Lexicon of the New Testament, 1889, p. 666 ) Kha ´ ris is closely related to another Greek word, kha ´ ri·sma, concerning which William Barclay’s New Testament Wordbook (1956, p. 29) says: "The whole basic idea of the word [kha ´ ri·sma ] is that of a free and undeserved gift, of something given to a man unearned and unmerited."—Compare 2Co 1:11, Int.When kha ´ ris is used in the above sense, in reference to kindness bestowed on one who does not deserve it, as is true with the kindnesses extended by Jehovah, "undeserved kindness" is a very good English equivalent for the Greek expression.—Ac 15:40; 18:27; 1Pe 4:10; 5:10, 12.
A worker is entitled to what he has worked for, his pay; he expects his wages as a right, as a debt owed him, and payment of it is no gift or special undeserved kindness. (Ro 4:4)
But for sinners condemned to death (and we are all born as such) to be released from that condemnation and to be declared righteous, this is indeed kindness that is totally undeserved. (Ro 3:23, 24; 5:17) If it is argued that those born under the Law covenant arrangement were under a greater condemnation to death, because such covenant showed them up as sinners, then it should be remembered that greater undeserved kindness was extended to the Jews in that salvation was first offered to them.—Ro 5:20, 21; 1:16.This special manifestation of undeserved kindness on God’s part toward mankind in general was the release by ransom from condemnation through the blood of Jehovah’s beloved Son, Christ Jesus. (Eph 1:7; 2:4-7) By means of this undeserved kindness God brings salvation to all sorts of men (Tit 2:11), something that the prophets had spoken about. (1Pe 1:10) Paul’s reasoning and argument, therefore, is sound: "Now if it is by undeserved kindness, it is no longer due to works; otherwise, the undeserved kindness no longer proves to be undeserved kindness."—Ro 11:6.
Paul, more than any other writer, mentioned God’s undeserved kindness—more than 90 times in his 14 letters. He mentions the undeserved kindness of God or of Jesus in the opening salutation of all his letters with the exception of Hebrews, and in the closing remarks of each letter, without exception, he again speaks of it. Other Bible writers make similar reference in the opening and closing of their writings.—1Pe 1:2; 2Pe 1:2; 3:18; 2Jo 3; Re 1:4; 22:21.
Paul had every reason for emphasizing Jehovah’s undeserved kindness, for he had formerly been "a blasphemer and a persecutor and an insolent man." "Nevertheless," he explains, "I was shown mercy, because I was ignorant and acted with a lack of faith. But the undeserved kindness of our Lord abounded exceedingly along with faith and love that is in connection with Christ Jesus." (1Ti 1:13, 14; 1Co 15:10) Paul did not spurn such undeserved kindness, as some have foolishly done (Jude 4), but he gladly accepted it with thanksgiving and urged others also who accept it ‘not to miss its purpose.’—Ac 20:24; Ga 2:21; 2Co 6:1.
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HIGHLIGHTS OF ROMANS
A letter explaining that righteousness comes, not as a result of ancestry or through works of the Mosaic Law, but through faith in Jesus Christ and as a result of God's undeserved kindness
Written about 56 C.E., some 20 years after the first Gentiles became Christians
Righteousness is through faith in Christ and as a result of God's undeserved kindness (1:1-11:36)
Faith is essential for salvation; the scripture says, "The righteous one-by means of faith he will live"
The Jews, although highly favored by God, have not been able to attain to righteousness by means of the Law
Jews as well as non-Jews are under sin; "there is not a righteous man, not even one"
By God's undeserved kindness both Jews and non-Jews can be declared righteous as a free gift through faith, just as Abraham was counted righteous as a result of faith-even before he was circumcised
Men inherit sin and death from one man, Adam; through one man, Jesus, many sinners are declared righteous
This does not give a license to sin; any remaining slaves to sin are not slaves of righteousness
Those formerly under the Law are "made dead to the Law" through Christ's body; they must walk in harmony with the spirit, putting sinful practices of the body to death
The Law served the purpose of making sins manifest; only through Christ, though, is there salvation from sin
God calls those who come to be in union with Christ and declares them righteous; His spirit bears witness that they are His sons
Fleshly Israel received the promises but most of them try to attain righteousness by the Law, hence, only a remnant of them are saved; a public declaration of faith in Christ is necessary for salvation
The illustration of the olive tree shows how, because of the lack of faith of fleshly Israel, non-Israelites were grafted in so that the true Israel might be saved
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Awake!, September 8, 1982 Issue, Page 14:
The idea that men must atone for their own sins is very popular in the Orient, where the Unification Church got started. But does it agree with the Bible? "All have sinned and fall short of the glory of God," wrote the apostle Paul, "and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus. For we reckon that a man is declared righteous by faith apart from works of law." (Romans 3:23, 24, 28)
By their zealous fund raising, members of the Unification Church may feel that they are atoning for their sins, but their "works" cannot save them. The Jews thought they could prove themselves righteous by works of the Mosaic law, but Jesus said they were still 'slaves of sin.' How could they be free? "If you remain in my word," Jesus said, "you are really my disciples, and you will know the truth, and the truth will set you free." (John 8:31-34) The Unification Church has clearly gone beyond Jesus' words. Its members remain slaves to sin, despite all their works.____________________________________________
Our Kingdom Ministry, August 1980 Issue, Page 1:
3 But how do we "work what is good"? A brief look at the context of Paul's words to the Galatians is quite revealing. A number of Christians there, formerly holding to the Jewish faith, were laboring in vain. They had not fully accepted the undeserved kindness through Christ. Thus they still tried to prove themselves righteous by works of law. These Christian "Judaizers" promoted circumcision and holding to the Mosaic law's dietary restrictions. Paul endeavored to show that such works of law are vain, and that salvation comes only through faith in Christ.--Gal. 2:16; 3:10-13.
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Mankind's Search For God Book (Published in 1990), Pages 314-315:
18 Like Wycliffe and Hus before him, Martin Luther was a monk-scholar. He was also a doctor of theology and a professor of Biblical studies at the University of Wittenberg. Luther made quite a name for himself for his insight into the Bible. Though he had strong opinions on the subject of salvation, or justification, by faith rather than by works or by penance, he had no thought of breaking with the Church of Rome. In fact, the issuing of his theses was his reaction to a specific incident and was not a planned revolt. He was protesting the sale of indulgences.
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26 What were the fundamental points that divided the Protestants from the Roman Catholics? According to Luther, there were three. First, Luther believed that salvation results from "justification by faith alone" (Latin, sola fide)* [FOOTNOTE SAYS: Luther was so insistent on the concept of "justification by faith alone" that in his translation of the Bible, he added the word "alone" to Romans 3:28. He was also suspicious of the book of James for its statement that "faith without works is dead." (James 2:17, 26) He failed to recognize that in Romans, Paul was speaking of works of the Jewish Law.--Romans 3:19, 20, 28.] and not from priestly absolution or works of penance. Second, he taught that forgiveness is granted solely because of God's grace (sola gratia) and not by the authority of priests or popes. Finally, Luther contended that all doctrinal matters are to be confirmed by Scripture only (sola scriptura) and not by popes or church councils.
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All Scripture Is Inspired Book (Published in 1990), Page 249:
6 Why did James write this letter? A careful consideration of the letter discloses that internal conditions were causing difficulties among the brothers. Christian standards were being lowered, yes, even ignored, so that some had become spiritual adulteresses as regards friendship with the world. Eager to invent supposed contradictions, some have claimed that James' letter encouraging faith by works nullifies Paul's writings regarding salvation by faith and not by works. However, the context reveals that James refers to faith supported by works, not just words, whereas Paul clearly means works of the Law. Actually, James supplements the arguments of Paul, going one step further by defining how faith is made manifest. James' counsel is most practical in its coverage of the day-to-day problems of the Christian.
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God's Word Book (Published in 1989), Pages 91-92:
11 Our considering the context also helps us to understand what some have claimed is a disagreement between the apostle Paul and James. At Ephesians 2:8, 9, Paul says that Christians are saved by faith, not by works. He says: "You have been saved through faith . . . not owing to works." James, however, insists on the importance of works. He writes: "As the body without spirit is dead, so also faith without works is dead." (James 2:26) How can these two statements be reconciled?
12 Considering the context of Paul's words, we find that one statement complements the other. The apostle Paul is referring to the efforts of the Jews to keep the Mosaic Law. They believed that if they kept the Law in all its details, they would be righteous. Paul pointed out that this was impossible. We can never become righteous--and thus deserve salvation--by our own works, for we are inherently sinful. We can only be saved by faith in Jesus' ransom sacrifice.--Romans 5:18.
13 James, however, adds the vital point that faith in itself is valueless if not supported by actions. A person who claims to have faith in Jesus should prove it by what he does. An inactive faith is a dead faith and will not lead to salvation.
14 The apostle Paul was in full agreement with this, and he often mentions the kinds of works that Christians should engage in to demonstrate their faith.
For example, to the Romans he wrote: "With the heart one exercises faith for righteousness, but with the mouth one makes public declaration for salvation." Making a "public declaration"--sharing our faith with others--is vital for salvation. (Romans 10:10; see also 1 Corinthians 15:58; Ephesians 5:15, 21-33; 6:15; 1 Timothy 4:16; 2 Timothy 4:5; Hebrews 10:23-25.) No work, however, that a Christian can do, and certainly no effort to fulfill the Law of Moses, will earn him the right to everlasting life. This is "the gift God gives" to those who exercise faith .-- Romans 6:23; John 3:16. ______________________________________ Reasoning From The Scriptures Book (Published in 1989), Page 132: Are works really necessary if a person has faith? Jas. 2:17, 18, 21, 22, 26: "Faith, if it does not have works, is dead in itself. Nevertheless, a certain one will say: 'You have faith, and I have works. Show me your faith apart from the works, and I shall show you my faith by my works.' Was not Abraham our father declared righteous by works after he had offered up Isaac his son upon the altar? You behold that his faith worked along with his works and by his works his faith was perfected. Indeed, as the body without spirit is dead, so also faith without works is dead." Illustration: A young man may court a young lady, telling her that he loves her. But if he never asks her to marry him, is he really demonstrating that his love is thorough? Likewise, works are a means of demonstrating the genuineness of our faith and our love. If we do not obey God we do not really love him or have faith in the rightness of his ways. (1 John 5:3, 4) But we cannot earn salvation no matter what works we do. Eternal life is a gift from God through Jesus Christ, not payment for our works.--Eph. 2:8, 9. Page 359: Is anything more than faith needed in order to gain salvation? Eph. 2:8, 9, RS: "By grace ["undeserved kindness," NW] you have been saved through faith; and this is not your own doing, it is the gift of God-not because of works, lest any man should boast." (The entire provision for salvation is an expression of God's undeserved kindness. There is no way that a descendant of Adam can gain salvation on his own, no matter how noble his works are. Salvation is a gift from God given to those who put faith in the sin-atoning value of the sacrifice of his Son.) Heb. 5:9, RS: "He [Jesus] became the source of eternal salvation to all who obey him." (Italics added.) (Does this conflict with the statement that Christians are "saved through faith"? Not at all. Obedience simply demonstrates that their faith is genuine.) Jas. 2:14, 26, RS: "What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? For as the body apart from the spirit is dead, so faith apart from works is dead." (A person does not earn salvation by his works. But anyone who has genuine faith will have works to go with it-works of obedience to the commands of God and Christ, works that demonstrate his faith and love. Without such works, his faith is dead.) Acts 16:30, 31, RS: "'Men, what must I do to be saved?' And they [Paul and Silas] said, 'Believe in the Lord Jesus, and you will be saved, you and your household.'" (If that man and his household truly believed, would they not act in harmony with their belief? Certainly.) ______________________________________ United in Worship Book (Published in 1983), Pages 148-149: 7 Those who argue for continuance of certain features of the Law do not fully appreciate that a righteous standing with God depends, not on one's works of the Law, but on one's faith in the value of Jesus' sacrifice. (Gal. 3:11, 12) They feel that a person must prove himself righteous by such works--something that is impossible for sinful humans. It is, indeed, important to do works in obedience to commands of God and Christ that apply to Christians. (Jas. 2:15-17; Matt. 28:19, 20) These are a means of demonstrating our love and faith, and lack of them would indicate that our faith was dead. But we cannot earn salvation no matter how hard we work. No salvation from sin and death would be possible without the sacrifice of Jesus Christ. Thus eternal life is a gift from God through Jesus Christ, an expression of extraordinary undeserved kindness and not payment for our works.--Eph. 2:8, 9; Rom. 3:23, 24; 6:23. ______________________________________ Commentary on James Book (Published in 1979), Pages 6-8: It should not be understood that James argued against the doctrine of righteousness "apart from works of law," which teaching the apostle Paul clearly defines in Romans chapters three and four. (Rom. 3:28) James' comments and counsel on Christian conduct always rest on the basis of "the faith of our Lord Jesus Christ." (Jas. 2:1) James was not in any way saying that works of themselves can bring salvation. We cannot properly devise a formula or build a structure through which we can work out our salvation. The faith must be there first. As James clearly emphasized, good works will come spontaneously from the heart, with the right motive of helping people in love and compassion. Jesus' life is an illustration of this. The law that the Christian follows is "the law of a free people," not a law code like the Mosaic law. (Jas. 2:12; Rom. 2:29; 7:6; 2 Cor. 3:6) It is the divine law that is written on the Christian's heart.--Jer. 31:33; Heb. 8:10. As James shows, no Christian should judge his brother or set up human standards for gaining salvation, though he may encourage a brother and incite him to fine works; and he may even reprove his brother where there is definite Scriptural reason and Scriptural proof for what he says. (Jas. 4:11, 12; Gal. 6:1; Heb. 10:24) When the right works are performed they must be carried out in response to direction from God's Word. The real Christian will not do things by rote, and he does not need a detailed code of rules. Neither does he carry out his good works just to please men. So if a person has a genuine, living faith, fine works will reasonably follow, including preaching and teaching the good news of the Kingdom. (Matt. 24:14; 28:19, 20) They will be good works that God will reward, because they are performed out of heart devotion. However, one who tries to gain righteousness through a minutely defined structure of "dos" and "don'ts" will fail. Such "righteousness" is of men and not of God.The Jews fell into this snare. "Because of not knowing the righteousness of God but seeking to establish their own, they did not subject themselves to the righteousness of God." (Rom. 10:3) The apostle Paul here means that the Jews tried to gain righteousness by works of law instead of grasping God's provided means of righteousness, Jesus Christ. (Rom. 3:21, 22) Their form of worship made the word of God of no effect. (Matt. 15:6, 9) Jesus said of the Jewish leaders: "They bind up heavy loads and put them upon the shoulders of men, but they themselves are not willing to budge them with their finger."--Matt. 23:4. Pages 75-82: True Faith Will Produce Fine Works14 Of what benefit is it, my brothers, if a certain one says he has faith but he does not have works? That faith cannot save him, can it?It should be noted that James is not contradicting what Paul says, namely, that "a man is declared righteous by faith apart from works of law." (Rom. 3:28) James fully agrees with this teaching, but he writes to refute an abuse or perversion of it. The perversion was the view that a man, by merely holding correct ideas about being justified by faith, without demonstrating that faith at all by doing good works, would be righteous in God's sight and would eventually receive complete salvation. Actually, James pointed out, any so-called faith that does not prompt the person to do good works is not genuine faith. Such a man only "says he has faith." The man who claims to have faith in Christ's atonement sacrifice, and says that he is a Christian, but who does not demonstrate that faith by action, is not in reality a Christian. If his "faith" did not make any changes in his personality, his life, his actions, what good would it be? How could he do as Jesus commanded his followers: "Let your light shine before men, that they may see your fine works and give glory to your Father who is in the heavens"? (Matt. 5:16)Would anyone call a man a real doctor, a dedicated physician, who set himself up in office as a doctor and expressed faith in medical treatment, yet never treated or helped another person medically? Jesus said: "Not everyone saying to me, 'Lord, Lord,' will enter into the kingdom of the heavens, but the one doing the will of my Father who is in the heavens will." (Matt. 7:21) What James says in verse 14 ties in with his description at chapter 1:26, 27, where he speaks of the man who "seems to himself" or 'thinks himself' to be a worshiper of God but fails in producing any fruitage of his faith or his form of worship. He fails to "bridle his tongue," discipline it to speak in accord with what is the true state of matters, what he actually is. His form of worship is "futile." He also fails to have works, such as looking after orphans and widows and keeping himself unspotted from the world. Furthermore, such hollow, futile profession of faith leads a person into such wrongs as the showing of partiality, into failing to fulfill the law of love and neglecting to show mercy. (Jas. 2:8, 9, 13)That faith cannot save him, can it?Note that James emphasizes, not faith itself, but the particular "faith" in question, "that faith," a falsely called faith that is without works. As James recognizes, true faith in God's word can save our souls. (Jas. 1:21) In this, James agrees fully with Paul. They are both in harmony as regards true faith and Christian works. But James is discussing works different from those that Paul writes about in Romans chapters 3 and 4.Paul, in saying that works cannot bring one a declaration of righteousness, is talking about works of law that a person engaged in, works on which he might rely, thinking that he could earn righteousness from God, or, thinking that a Christian's continued good works of themselves would be what would gain righteousness for him. (Rom. 4:2-5) But James speaks about Christian works that are motivated, not by a law code, but by faith and love. They are a result, a product and a fruitage of that faith and cannot be separated or divorced from true faith. However, Paul, while pointing out that a person is initially declared righteous through faith, also spoke repeatedly of the need for the Christian to do works of faith-works manifesting that faith. He calls Christians a people "zealous for fine works." (Titus 2:14; compare 1 Thessalonians 1:2-7; 1 Timothy 2:10; Titus 2:7; 3:8, 14.) And who performed more works than Paul did? James asks: "That faith [that is, one not having works to show its genuineness] cannot save him, can it?" Clearly, the answer is: No, it cannot.15 If a brother or a sister is in a naked state and lacking the food sufficient for the day, 16 yet a certain one of you says to them: "Go in peace, keep warm and well fed," but you do not give them the necessities for their body, of what benefit is it?By "naked" James means not necessarily nude but insufficiently clad (the Greek word gymnos can be used in this sense). James here presents a forceful example. Kind words, thoughts or wishes given by a person, but not accompanied by tangible aid though he is able to help materially, are of no aid but are actually a mockery and may aggravate the pain of the suffering one. (Compare Proverbs 3:27, 28.) Likewise, a so-called faith that does nothing and exerts no practical influence on the life of the individual, nor moves others to faith, is useless. One who would say, "Go in peace," while turning away the sufferer in his destitute state, leaving the job of helping him to someone else, would be known in the community as having no love or kindness. Likewise, the professing Christian with such an empty faith would reveal the worthlessness of his religion, bringing reproach on God. Could this be called Christianity? Would he be following the example of Christ? The patriarch Job, in a similar illustration, shows the adverse judgment that he himself would have received if he had followed this pattern. (Job 31:16-22)17 Thus, too, faith, if it does not have works, is dead in itselfThe kind of faith that does not have any action in harmony with its profession not only does nothing for the possessor thereof; it also has no influence with men, and none with God, any more than a dead person can exert influence with the living. (Compare Ecclesiastes 9:5, 6.) It is dead "according to itself." (Kingdom Interlinear Translation) That is, according to what evidence it presents, such "faith" provides no proof of having any life, despite the claims of the person possessing it that it does.18 Nevertheless, a certain one will say: "You have faith, and I have works. Show me your faith apart from the works, and I shall show you my faith by my works."In this case, James is using a literary device. Evidently anticipating that there would be persons associated with the Christian congregation who would raise objections to his inspired statements about faith and works, he has "a certain one" direct the foregoing quoted words to another member of the congregation.If regarded as a person who supports the argument of James, the "certain one" is speaking to an objector who believes that mere faith is enough. To the objector, that one says: "You [claim to] have faith, and I have works." Continuing, the "certain one" presents the challenge: "Show me your [supposed] faith apart from the works, and I [who support the argument of James] shall show you my faith by my works." Really, the person claiming to have faith but having no works to prove its existence would not actually have real faith that leads to salvation. His supposed faith would be a lifeless sham.On the other hand, James may have intended to cast the "certain one" in the role of an objector to the discussion of faith and works. The fact that James starts out with the Greek word meaning "but" or "nevertheless" lends support to this conclusion. The objector's statement to another member of the congregation would then be: "You have faith, and I have works." Or, as The New English Bible renders these words, "But someone may object: 'Here is one who claims to have faith and another who points to his deeds.'" (Since the quotation marks do not appear in the original Greek, the 'certain one's' statement may be viewed as ending here.)How might we understand the words that James placed in the mouth of such an individual? The person being portrayed would be one who believes that James is wrong in his argument. The individual is assuring or comforting another member of the congregation, a member who has a claimed faith without works. He says, in effect, to the one without works: 'Your faith is sufficient. One member of the congregation may have faith and another, works. This is all right. Faith and works are like different gifts-no one person can have all the many endowments found among the members of the Christian congregation. Do not be disturbed. James is making too much of works. Go ahead and rest assured that, even if you do not have works (such as the providing of food and clothing for needy brothers and sisters as James referred to in verses 15 and 16), you are fully pleasing to God if you have faith.'James then answers: "Show me your faith apart from the works, and I shall show you my faith by my works." In other words, he challenges the one professing to have faith without works to substantiate his claim, which has no tangible works to back it up. James, on the other hand, has deeds to prove the existence of genuine faith.Whichever view is taken with regard to the placement of the quotation marks, it is clear that the basic point being made is the same, namely, the true Christian must have both faith and works.The faith here professed is the basic faith in Jesus Christ and is essential for a Christian. The mere profession of it, however, does not prove its existence. Real faith has works bound up with it. Faith without works is not true faith, and anyone trying to identify and see such faith cannot find any trace of it, for it produces no evidence of its existence. Those areas in which good works should be in evidence turn out to be empty. Real faith and works cannot be separated. So the rebuttal set forth by James shows that there is substance to genuine faith. Such faith demonstrates its power to move the Christian to produce works.What do these works include? In all areas of life, the Christian should want to conform to the divine will, 'doing all things for God's glory.' (1 Cor. 10:31) As shown in Jesus' illustration of the sheep and the goats, works of faith would include coming to the aid of Christ's spiritual brothers, comforting them in times of illness and supplying the needy among them with food, drink, clothing and shelter. (Matt. 25:35, 36) Vital, too, is the fine work of declaring the "good news." (Matt. 24:14) The faith that lacks such works is proved to be powerless, ineffective, nothing more than a mere claim.Pages 214-215:and will cover a multitude of sinsThe sins covered are those of the erring one. Jehovah entreated the nation of Israel to return to him, so that "though the sins of you people should prove to be as scarlet, they will be made white just like snow; though they should be red like crimson cloth, they will become even like wool." (Isa. 1:18) The one doing the recovery work does not get his own sins forgiven by this act. He can get forgiveness for his sins only through confession to God and prayer for forgiveness on the basis of Christ's sacrifice. The apostle Peter wrote: "Love covers a multitude of sins [of the one toward whom loving help is expressed]." (1 Pet. 4:8)If we felt that, by helping a brother in this way, we received a covering for our own sins, we might tend to think that we could work out our own righteousness, which would be a serious mistake. (Compare Romans 10:2, 3.) It would cause us to see less clearly the great atonement work of Jesus Christ and, instead of exercising faith in him, we would feel that it was our merit that works out our salvation.One who loves his brother will cover that one's sins by not advertising them to others. (Prov. 10:12) But James does not refer to this kind of covering. He means that when the one who has been misled from the truth is reproved by his brother, seeing the wrongness of the way he is going, turns back and repents, asking God to forgive him, the reprover has worked toward the covering over of that one's sins. The recovered one will experience what David described: "Happy is the one whose revolt is pardoned, whose sin is covered. Happy is the man to whose account Jehovah does not put error." (Ps. 32:1, 2) Of course, God does see the loving work being done, and certainly will reward the one doing it. (2 Cor. 5:10; compare Colossians 3:23, 24; Luke 14:13, 14.)With this final exposition on the value of prayer, and on the deep love and concern each member of the congregation must have for each of the others, James closes this fine letter.______________________________________Awake!, December 8, 1981 Issue, Page 28:From Our ReadersIDENTIFYING THE TRUE RELIGIONYour article "Why Are There So Many Religions?" interested me. It tries to bring out the unity of religion, especially in the teachings of Jesus. But then at the end of the article it is implied that pure worship is obtained by knowing and worshiping as one of Jehovah's Witnesses. As a member of Christ's Church, I object to anyone proclaiming Christ's blessing for their denomination only. As the apostle Paul proclaimed, all men can be saved by their faith in Jesus as God's free gift. (Rom. 3:22-25) All that we must do is to accept Christ's death and resurrection for our sins in order to be saved. If you must solicit God's Word, please do not make it so judgmental.J. L., NebraskaWe agree that Christ's death and resurrection provide the basis for forgiveness of sins and salvation to everlasting life. But everyone accepting this free gift must meet certain requirements as to faith and works that are outlined in God's Word, the Bible. (Jas. 2:26) These constitute identifying marks of true religion. While the article referred to above does not mention Jehovah's Witnesses, the very fact that the outlining of such identifying marks causes some to think of Jehovah's Witnesses is evidence that Jehovah's Witnesses do have these identifying marks of true religion.-ED._______________________________The Watchtower, December 1, 1985 Issue, Pages 4-7:Righteousness Before God-How?"GOD 'e say 'im alrite." Such is apparently the way "justification" has been presented in a recent New Guinea Pidgin version of the "New Testament." As quaint as this may seem, it does express the basic idea behind the word translated in many English-language Bibles as "justification," or "declaration of righteousness," as expressed in Romans 5:16.On the other hand, some people say: 'I lead a decent life. I do good to others when I can. I am prepared to meet my Maker.' They apparently understand justification to mean self-justification. According to the Bible, the doctrine of "justification" relates to the way God regards us and the way he deals with us. Jehovah is "the Creator." (Isaiah 40:28) He is "the Judge of all the earth." (Genesis 18:25) Nothing, therefore, could be more important than the way he considers us.Why We Need to Be Put Right With GodThe Bible says of Jehovah: "The Rock, perfect is his activity, for all his ways are justice. A God of faithfulness, with whom there is no injustice; righteous and upright is he." (Deuteronomy 32:4) He is the embodiment of righteousness. As the Creator and Life-Giver, he has the right to set the standard, or norm, for determining what is right and what is wrong. That which is in conformity with God's standard is righteous.Thus, God sets the mark that his intelligent creatures must reach if they wish to live in harmony with their Creator. Missing that mark, or standard, is what the original languages of the Bible call sin. Sin is, therefore, unrighteousness. It is a failure to conform to God's definition of right and wrong. Consequently, sin is also a form of disorder, a form of lawlessness.-1 John 5:17; 3:4.Jehovah "is a God, not of disorder, but of peace." (1 Corinthians 14:33) Originally, all his creatures in heaven and on earth were perfect. They were endowed with free will. (2 Corinthians 3:17) They enjoyed "the glorious freedom of the children of God." (Romans 8:21) As long as his righteous standards were respected, peace and order prevailed throughout the universe. Disorder intruded into the universe when, first in heaven, later on earth, some creatures became lawless before God, rejecting his right to rule over them. They deviated from God's standard of right and wrong. They missed the mark and thus made sinners of themselves.This was the case with our first parents, Adam and Eve. (Genesis 3:1-6) "That is why . . . sin entered into the world and death through sin, and thus death spread to all men because they had all sinned." (Romans 5:12) Ever since their rebellion, sin has "ruled as king with death," because all Adam's descendants "have sinned and fall short" of God's righteous standard. (Romans 5:21; 3:23) Hence our need to be put right with God.The Catholic View of "Justification"This need for reconciliation with God is recognized by all the churches that claim to be Christian. However, the understanding of the way in which it is attained and of the Christian's standing before God differs in Catholic and Protestant doctrine.As to Catholic dogma, The Catholic Encyclopedia states: "Justification denotes that change or transformation in the soul by which man is transferred from the state of original sin, in which as a child of Adam he was born, to that of grace and Divine sonship through Jesus Christ, the second Adam." A Catholic Dictionary further explains: "We confine ourselves here to the process by which adults are elevated from a state of death and sin to the favour and friendship of God; for with regard to infants the Church teaches that they are justified in baptism without any act of their own."Briefly put, the Catholic Church teaches that "justification" is an act of God whereby a person who is baptized in the Catholic faith is really made righteous and sanctified by the gift of divine "grace." It also claims that such justification can be (1) increased by personal merit, or good works; (2) lost by mortal sin and by unbelief; (3) regained by the sacrament of penance. Within this arrangement, the justified Catholic must confess his sins to a priest and receive absolution. Any "temporal punishment" still due after absolution can be atoned for by good works or remitted by means of an "indulgence."The Protestant ViewThe abusive sale of indulgences in the early 16th century sparked the Protestant Reformation. Catholic monk Martin Luther attacked this practice in the 95 theses he posted on the door of the castle church in Wittenberg, Germany, in 1517. But, in reality, Luther's disagreement with official Catholic dogma went deeper than that. It embraced the church's entire doctrine of justification. Confirming this, A Catholic Dictionary states: "The difference of belief on the way by which sinners are justified before God formed the main subject of contention between Catholics and Protestants at the time of the Reformation. 'If this doctrine' (i.e. the doctrine of justification by faith alone) 'falls,' says Luther in his Table Talk, 'it is all over with us.'"What, exactly, did Luther mean by 'justification by faith alone'? As a Catholic, Luther had learned that man's justification involves baptism, personal merit, and good works, as well as the sacrament of penance administered by a priest, who hears confession, grants absolution, and imposes compensatory works that can involve self-punishment.In his efforts to find peace with God, Luther had expended all the resources of Roman dogma on justification, including fasting, prayers, and self-punishment, but to no avail. Unappeased, he read and reread the Psalms and Paul's letters, finally finding peace of mind by concluding that God justifies men, not because of their merits, good works, or penance, but solely because of their faith. He became so enthused by this thought of "justification by faith alone" that he added the word "alone" after the word "faith" in his German translation of Romans 3:28!Most of the Protestant churches basically adopted Luther's view of "justification by grace through faith." In fact, this had already been expressed by the French pre-Reformer Jacques Lefèvre d'Étaples. Summing up the difference between Catholic and Protestant views on justification, A Catholic Dictionary states: "Catholics regard justification as an act by which a man is really made just; Protestants, as one in which he is merely declared and reputed just, the merits of another-viz. Christ-being made over to his account."Neither Catholic nor Protestant "Justification"Catholic dogma goes beyond what the Bible teaches when it claims that "a man is really made just," or righteous, by the gift of divine grace bestowed at baptism. It is not baptism that washes away original sin, but it is Christ's shed blood. (Romans 5:8, 9) There is a big difference between really being made righteous by God and being counted, or considered, as being righteous. (Romans 4:7, 8) Any honest Catholic, struggling in his fight against sin, knows that he has not really been made righteous. (Romans 7:14-19) If he were really righteous, he would have no sins to confess to a priest.Furthermore, if Catholic dogma followed the Bible, the sin-conscious Catholic would confess his sins to God, asking forgiveness through Jesus Christ. (1 John 1:9-2:2) The intercession of a human priest at any stage of "justification" has no foundation in the Bible, no more than the accumulation of merits upon which the doctrine of indulgences is based.-Hebrews 7:26-28.The Protestant concept of justification, as meaning a Christian's being declared righteous on the merits of Christ's sacrifice, is without a doubt nearer to what the Bible teaches. However, some Protestant churches teach "justification by faith alone," which, as we will later see, overlooks specific reasonings presented by the apostle Paul and by James. Those churches' spiritually smug attitude is summed up by the phrase "once saved, always saved." Some Protestants believe that it is sufficient to believe in Jesus to be saved and, therefore, that justification precedes baptism.Further, certain Protestant churches, while teaching justification by faith, follow the French reformer John Calvin and teach personal predestination, thus denying the Biblical doctrine of free will. (Deuteronomy 30:19, 20) It can, therefore, be stated that neither the Catholic nor the Protestant concepts of justification are totally in harmony with the Bible.What Does the Bible Teach?Yet the Bible definitely teaches the doctrine of "justification," or the way in which a human can be granted a righteous standing before God. We have earlier seen why we need to be put right with God, since we are all born, not as God's children, but as "children of wrath." (Ephesians 2:1-3) Whether God's wrath remains upon us or not depends upon our accepting or refusing his merciful provision for reconciliation with him, the holy, righteous God. (John 3:36) That loving provision is "the ransom paid by Christ Jesus."-Romans 3:23, 24.The apostle Paul showed that Christ's ransom sacrifice opens up two hopes, one "upon the earth" and the other "in the heavens." He wrote: "God saw good for all fullness to dwell in him [Christ], and through him to reconcile again to himself all other things by making peace through the blood he shed on the torture stake, no matter whether they are the things upon the earth or the things in the heavens."-Colossians 1:19, 20.To share in either of these two hopes, it is necessary to have a righteous standing before God, and this involves much more than merely "believing in Jesus." Just what is involved for Christians who have the heavenly hope and for those whose hope is to live forever in a paradise on earth will be considered in the following two articles. Please read on, and do not hesitate to ask the witness of Jehovah who supplied you with this magazine to discuss these articles with you, Bible in hand.[Footnotes]According to Catholic dogma, sin involves guilt and two kinds of punishment-eternal and temporal. Guilt and eternal punishment are remitted by means of the sacrament of penance. Temporal punishment must be atoned for in this life by good works and penitential practices, or in the next life in the fire of purgatory. An indulgence is a partial or a full (plenary) remission of temporal punishment by the application of the merits of Christ, Mary, and the "saints," that are stored up in the "Treasury of the Church." The "good works" required to obtain an indulgence can include a pilgrimage or the contributing of money to some "good" cause. In the past, money was thus raised for the Crusades and for the building of cathedrals, churches, and hospitals.Luther also cast doubt on the canonicity of the letter of James, considering that his argumentation in chapter 2, that faith without works is dead, contradicts the apostle Paul's explanation of justification "apart from works." (Romans 4:6) He failed to recognize that Paul was speaking of works of the Jewish Law.-Romans 3:19, 20, 28.[Blurb on page 5]THE CATHOLIC CHURCH teaches that justification makes man really righteous, but that justification can be lost by mortal sin or enhanced by personal merit[Blurb on page 6]MANY PROTESTANTS believe in justification, or declared righteousness, by faith alone, and that belief in Jesus ensures salvation. Some believe that justification is predestinated[Blurb on page 7]THE BIBLE teaches that man has free will and that Christ's ransom sacrifice opens up two hopes, one heavenly and the other earthly. Both hopes involve receiving a righteous standing before God________________________________________The Watchtower, March 15, 1953 Issue, Page 185:5 The lesson to be learned from this is that of our total dependence upon God. It is not wrong, of course, to wish to enjoy God's favor and mercy, neither is it wrong to run in the way marked out by God for his people. The point is, one cannot become one of God's people just because one so wishes or decides. Neither does it depend on running, or pursuing a course that will give one the right, as it were, to expect God's approval. That was the mistake Israel made. "Israel, although pursuing a law of righteousness, did not attain to the law. For what reason? Because he pursued it, not by faith, but as by works." (Rom. 9:31, 32, NW) Let us not decide or determine things for ourselves. Let us keep careful check at all times to see that we maintain a true heart appreciation of the conditions that God himself has decided on and put in his Word as to the necessary requirements to have his favor. This is necessary not only in getting a proper start on our Christian course, but all along the way, for it is possible for one to let things slip or to become ensnared. (Gal. 5:7, NW) Interesting is it to note that very early in the sacred Record there is clearly set forth both the foregoing principle of God's doing the choosing and the necessary requirements for one to be chosen. For while Jehovah said to Moses: "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy," a little earlier he expressed the conditions essential to enjoy such grace and mercy: "Showing loving-kindness unto thousands of them that love me and keep my commandments."-Ex. 33:19; 20:6, AS._______________________________________Awake!, April 8, 1978 Issue, Pages 27-28:The Bible's View"Once Saved, Always Saved"-How Certain?THE "Son of Sam" killer terrorized New York city residents for more than a year, killing six random victims and wounding several others. Yet the person accused of the crime reportedly had been "saved" at a church meeting about four years before his reign of terror began.A former army friend of the suspect who had invited him to the church meeting relates that the new convert "came up to me grinning and laughing and saying, 'Man, I'm saved.' Then we came back that same day for the evening service and he went forward again at the invitation [to accept Christ]. He told me afterward that he just wanted to make sure it [being "saved"] took."Upon hearing the charges against this former member of her church, another member told the Associated Press: "I'm just thankful he was saved." Why? She declared: "The Bible says, once saved, always saved."-New York Post, August 25, 1977, p. 2.Does the Bible actually say, "Once saved, always saved"? No, it does not use those words in any specific text, but many sincere people believe that this is what the Bible teaches. And it is true that a number of Bible texts indicate that the basis for salvation is not one's works, but, rather, faith in Jesus Christ, together with God's "grace" and mercy. (Eph. 2:8, 9; 2 Tim. 1:9; Titus 3:4, 5) Additionally, Jesus himself said that "he that believeth on the Son hath everlasting life."-John 3:36, Authorized Version (AV); 1 John 5:13.From such references it is often reasoned that if one 'has everlasting life,' he actually possesses it permanently; it cannot be lost, or, as many would have it: "Once saved, always saved." However, does this understanding fully express the Scriptural view of gaining everlasting life?Well, Christians concerned about their salvation may also wish to consider Jesus' declaration that "he that endureth to the end shall be saved." (Matt. 10:22; 24:12, 13; Mark 13:13, AV) And the apostle Paul comments similarly: "For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end."-Heb. 3:14, AV.How are we to reconcile these seeming disparities? Surely these servants of God were not contradicting themselves. Rather, were they not merely expressing the same understanding from different viewpoints? The apostle Paul provides the key to harmonizing these viewpoints.Time and again Paul likens the Christian's course to a "race" that must be run to the finish. "Let us run with patience the race that is set before us," he urged the Hebrews. (12:1, AV) To enter the race, sinners must take the steps necessary for salvation: hearing and accepting the Word of God, believing in Jesus Christ and his ransom sacrifice, repenting of their sins and being baptized. In this way, they get saved "from this crooked generation," as Peter exhorted those gathered at Pentecost. Unbelievers are outside the race, having failed to enter by getting "saved."-Acts 2:37-40, Revised Standard Version (RSV); 16:31-33; Rom. 10:13, 14.Once entered in the race by being "saved," a Christian takes "hold of the life which is life indeed." But is it possible to lose that grip on life? Paul answers with this question: "Do you not know that in a race all the runners compete, but only one receives the prize?" In the Christian race, Paul indicates the "one" who receives the prize is anyone who finishes the race. Therefore, Paul urges, "So run that you may obtain it." Then, using himself as an example to make the point of his illustration, he continues: "I pommel my body and subdue it, lest after preaching to others I myself should be disqualified."-1 Tim. 6:19; 1 Cor. 9:24-27, RSV.Evidently the apostle, who surely was a "saved" Christian, believed that even he could be "disqualified" from the race. Yet as long as he continued to 'run that he might obtain' the prize, thus remaining in the race, salvation was assured. This is why Christians who remain in the race can be said to 'have everlasting life.' But if they should ever quit the race, they are "disqualified," losing their hold on everlasting life.Hence, Paul follows up his remarks on the Christian's race by cautioning about the danger of overconfidence. Using the example of the Israelites who were saved through the Red Sea, yet fell to wrongdoing in the wilderness, he warned: "We ["saved" Christians] must not put the Lord to the test." Then, driving his point home, he declared: "Let any one who thinks that he stands take heed lest he fall." Yes, it could happen, even to "saved" ones!-1 Cor. 10:1-12, RSV.This is why, throughout his writings, Paul consistently emphasized his own need to stay in the race. For example, of his hoped-for reward of the resurrection, he said: "I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." It was only after Paul neared the end of his life that he wrote: "I have finished the race, I have kept the faith." At this point in his life, he could finally say with confidence: "Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award me on that Day."-Phil. 3:11-14; 2 Tim. 4:6-8, RSV.Paul's view of his own salvation, then, is consistent with Jesus' comments mentioned earlier about 'enduring to the end' to be saved.-See also Revelation 2:10; 3:11, 12, AV.The foregoing helps us to see why Paul repeatedly entreated "saved" Christians to be on guard. Their everlasting salvation was still at stake. Addressing the obviously "saved" Hebrew Christians who had been "illuminated" and who had "endured a great fight of afflictions," he warns: "If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." The sacrificial benefits that "saved" such persons, then, can be lost. Why? Because such a person "hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto [outraged, RSV] the Spirit of grace."-Heb. 10:26-32, AV.Yes, Christians who truly appreciate the salvation provided through Christ and God's grace will not be overconfident. They will strive to remain in the race like Paul and the other early Christians, whom he encouraged to "work out [their] own salvation with fear and trembling."-Phil. 2:12, AV._______________________________________The Watchtower, November 15, 1998 Issue, Page 29:It has been suggested that since the conversion of uncircumcised Gentiles was under discussion in Jerusalem, Titus was taken along to demonstrate that Jews and non-Jews could gain God's favor whether they were circumcised or not. Some members of the Jerusalem congregation who had been Pharisees before accepting Christianity argued that Gentile converts were obliged to get circumcised and to observe the Law, but this argument was resisted. Compelling Titus and other Gentiles to get circumcised would have been denying that salvation depends on Jehovah's undeserved kindness and on faith in Jesus Christ rather than on works of the Law. It would also have been a rejection of evidence that Gentiles, or people of the nations, had received God's holy spirit.-Acts 15:5-12.__________________________________________The Watchtower, March 15, 1987 Issue, Page 14:16 Starting at Pentecost 33 C.E., the benefits of Christ's sacrifice began to be applied to those faithful followers of Jesus. What Paul later wrote at Romans 5:1 came to be true of them: "Now that we have been declared righteous as a result of faith, let us enjoy peace with God through our Lord Jesus Christ." By birth all of these were descendants of Adam. As sinners, they were alienated from God. No good works that they might personally have done could have canceled out their inheritance of sin. But by His undeserved kindness, Jehovah accepted the sacrifice of Jesus' perfect human life in behalf of Adam's offspring. For those who exercised faith in this provision, it now became possible to have righteousness credited to them and for them to be adopted by God as sons with heavenly life in view. (Ephesians 1:5-7) But was more required on their part? Yes, they had to walk in Jehovah's ways. No longer were they to make a practice of sin. But they realize that whatever righteousness they have is a result of God's undeserved kindness expressed through Christ. As the scripture says, they 'enjoy peace with God through Jesus Christ.'___________________________________________The Watchtower, February 1, 1983 Issue, Page 15:"Even we were once senseless, disobedient, being misled," stated the apostle Paul. Was Jehovah obligated to rescue us from this sinful state? No, it was 'owing to no works in righteousness that we had performed, but according to his mercy that he saved us.' By exercising faith in Christ's shed blood, Christians gain forgiveness of past sins and receive the wonderful "hope of everlasting life." That is "undeserved kindness" of a superlative kind and a powerful reason to avoid wrong desires and to maintain wholesome speech, fine works and a merciful attitude toward our neighbors.-Titus 3:3-7.___________________________________________The Watchtower, May 1, 1976 Issue, Page 276:15 Paul stood firm for the truth. In discussing his visit to Jerusalem, he says that when "false brothers . . . sneaked in," "to these we did not yield by way of submission, no, not for an hour, in order that the truth of the good news might continue with you." In Antioch, when even Peter put on a pretense by not eating with or associating with his Gentile brothers in order not to offend some visiting Jewish Christians, Paul "resisted him face to face, because he stood condemned." He explained to the Galatians: "I do not shove aside the undeserved kindness of God; for if righteousness is through law, Christ actually died for nothing." (Gal. 2:4, 5, 11, 21) This helped the Galatians to understand that Christians are declared righteous by faith in Christ, not by conforming to the works of the Mosaic law. The Law covenant had been taken out of the way, and now the new covenant was in operation. Though some were slow to grasp this, Paul did not become discouraged by their display of human reasoning.___________________________________________The Watchtower, September 1, 1968 Issue, Page 524:15 While Christians today are not under the Law that was given through Moses to Israel, yet, being imperfect and subject to sin, they can fall into the same snare of self-righteousness, making "partial distinctions" on the basis of the works of the flesh, pursuing righteousness "not by faith, but as by works." (Jas. 3:17; Rom. 9:32) Therefore, let us ever remember that any standing as to righteousness we have with God is only as a result of the undeserved kindness of God on the basis of the ransom sacrifice of his beloved Son, Jesus.____________________________________________The Watchtower, May 15, 1960 Issue, Page 292:And finally, let it be noted that throughout eternity no one will ever have grounds for boasting because of having gained salvation. It will all have been due to Jehovah's undeserved kindness, as his Word so clearly shows: "By this undeserved kindness, indeed, you have been saved through faith; and this not owing to you, it is God's gift. No, it is not owing to works, in order that no man should have grounds for boasting."-Eph. 2:8, 9.____________________________________________The Watchtower, June 15, 1960 Issue, Page 369:Jehovah God has showed his loving-kindness toward all men by sending his Son into the world, "in order that everyone exercising faith in him might not be destroyed but have everlasting life." That is undeserved kindness on the part of God. Despite the preaching of God's kingdom and other good works, the Christian is not perfect; he cannot earn salvation. So Jehovah treats us kindly.