Introduction
Just what was the life, language and culture of the Messiah we see portrayed in the Biblical record? And, how does that portrayal compare with the perception(s) within Judaism for the Messiah(s), and within Christianity for its perception of the Savior? Within these two religious systems there exists two very different Messianic constructs.
The term Mashiach is of largely Jewish usage and origins, being generally understood as the anticipated one who is to come in the role of liberator, destined to triumph over the evil of the world and to bring universal peace and tranquility among mankind. Although thought of more in a corporate sense for the Jewish people, rather than a personal sense as in Christianity, being associated more with individuals, these vastly differing constructs are not uniform even with these two religious systems.
The term Savior is of largely Christian usage and origins, being generally understood as the One who has come, and is to return as the personal Savior of those who are “saved.” It is thought of more in a one-on-one personal sense for all who will call on the name of the God of Abraham, Isaac and Jacob – the Elohim of the Bible.
Messianic Interpretations
To the normative Judaisms * in the time of Yeshua,** the concept of a Messiah was focused primarily on one who would rescue them from the heavy oppression of Roman rule. The perception and anticipation was for a military giant, a warrior with might enough to overthrow Rome so that Judaism could peaceably practice their religion, regain self-governance and their unique cultural traditions.
Judaism and Christianity both have embraced the Biblical promise of a Messianic figure, or figures. Both of these religious systems have well developed Messianic beliefs, but their conclusions greatly differ.
For Judaism the expectations surrounding the identity and work of their Messianic figures are based on the writings of the Tanakh, plus those of the ancient sages, and later Rabbinic writings. To be sure Messianic beliefs are not entirely monolithic throughout the broad spectrum of the Judaisms. However, one of the most ancient and accepted views in terms of a Messianic hope, is that there will ultimately be two distinct Messiahs. These two Messiahs have been identified as Messiah ben Joseph (i.e., son of Joseph), and Messiah ben David (i.e., son of David). Generally, the accepted belief has been that Messiah ben Joseph will come to deliver the nation of Israel from its enemies. However, in the process he will be killed. Later, Messiah ben David will appear and triumphantly prevail over Israel’s enemies. Somehow he will revive from the dead Messiah ben Joseph. This understanding has arisen because of what the ancient sages of Israel discerned as two distinct lines of messianic prophecy. First, their belief has been that one line of prophecy presents the Messiah as a suffering servant. Biblically and historically speaking it is Joseph who foreshadows the Messianic figure as the suffering servant. Second, the sages also saw a line of Messianic prophecy that foresaw a line of Messianic prophecy which revealed the Messiah as a conquering warrior and ruling king. In their interpretations this line of thought was Biblically and historically represented by King David.
Conversely, Christianity has believed in one Messianic figure Who will come to earth during two different eras. Based on their understanding of the Scriptures and the Apostolic Scriptures, they believe that Yeshua of Nazareth first appeared as the suffering servant, thus fulfilling the prophecies involving Messiah ben Joseph. Here, His role was to die on the execution stake, paying the penalties for the sins of the whole world and securing forgiveness and salvation for all who would believe on Him and His teachings. But they also believe He will come a second time as a ruling, conquering king to overthrow the enemies of Elohim and to set up His rule of Torah and reign over the whole earth in justice and mercy.
In many respects both Judaism and Christianity embrace a certain level of Messianic expectations that are not all that diverse. However, when evaluating Scriptural passages acknowledged by both religious systems to be Messianic in content, what surfaces is that their interpretations are at variance. Perhaps one of the best examples of this is Isaiah Chapter 53. Judaism claims that Isaiah’s prophecy in Chapter 53 is descriptive of the sufferings throughout history of the Jewish nation, largely under a predominantly gentile, anti-Semitic world. Christianity sees Isaiah Chapter 53 as being prophetic of the Messiah who would suffer and vicariously die on the stake for the sins of both the nation of Israel and all of mankind. Placement of Chapter 53 of Isaiah concludes a series of prophecies (found in Chapters 40 – 53) that can and do apply to both the nation of Israel and to a Messianic figure. Here, and elsewhere in the Scriptures, study reveals a number of characters whose lives represent types and shadows of a Messianic figure. For example, Joseph and David. Key to these revelations is thematic study of the Scriptural record. ***
* Pharisees, Sadducees, Essenes, and perhaps the Zealots and Sicarii. The latter two were not regarded as sects of Judaism, per se (see Glossary).
** Yeshua and His followers became known as the Way (see Acts 9:2; 24:14), and probably most closely paralleled much of the beliefs of the Essenes. The Essenes, a most pious and separatist sect, were the ones associated with the Dead Sea Scrolls discovered in 1947, near the western shore of the Dead Sea at Qumran.
*** See Chapter 11, Part 1, under the sub-heading, Interrelationship of the Two Canons, No. 4., Thematic Parallels. Also, refer to www.restorationoftorah.org, Tony Robinson, Restoration of Torah Ministries.
Salvation As Biblically Taught
There is a critical question that warrants investigation. Have the two religious systems of Judaism and Christianity correctly taught the fullness of salvation, as the whole of Biblical counsel has portrayed? The answer is no.
We must understand that salvation is not simply a New Testament (Apostolic Writings) concept. For example, we read in Isaiah 51:1-2, 4, …6-8:
“Listen to Me, you who follow after righteousness, you who see the Lord [YHVH]: Look to the rock from which you were hewn, and to the hole of the pit from which you were dug. Look to Abraham your father, and to Sarah who bore you; For I called him alone, and blessed him and increased him… Listen to Me, My people; And give ear to Me, O My nation: For law will proceed from Me, and I will make My justice rest as a light of the peoples… But My salvation will be forever, and My righteousness will not be abolished. Listen to me, you who know righteousness, you people who in whose heart is My law: Do not fear the reproach of men, nor be afraid of their insults. For the moth will eat them up like a garment, and the worm will eat them like wool; But My righteousness will be forever, and My salvation from generation to generation.”
An important concept that must be a part of the discussion to follow is the awareness that life as we know it entails both the physical and spiritual components. For every human birth the physical component is quite obvious. However, the spiritual component is not so readily understood, nor has it been universally taught Biblically (i.e., Judaism). Yet, in the infinite wisdom and design of the Creator Elohim, there exists a provision for spiritual birth following the physical birth. But the spiritual world is such that evil spirits exist, and are in competition with Elohim’s Holy Spirit. Mankind has been given the freedom to choose whether to follow the evil spirits of Satan, or embrace the one true Holy Spirit of his Creator. Satan and his evil spirits operate through lies, deception and the lusts of the flesh, leading ultimately to death (both physical and spiritual). The Holy Spirit of YHVH operates in truth, love and life to the fullest, leading to abundant, everlasting life (spiritually).
History records that the mainstream of Christendom has portrayed salvation as the end goal, or the ultimate objective, as it were. Is this teaching Biblically sound? Well, not exactly. To be sure, the concept of salvation, as it was conceived and initially taught in accord with the instructions found in the Biblical text, is certainly valid. But as it has subsequently been taught and generally understood, it is incomplete and therefore has become misleading.
We must remember that our Elohim created mankind out of love and a desire to commune with His highest order of creation. It was His intention to walk (as He did with Adam in the garden before the fall) alongside man in perfect peace and harmony. But sin entered in through the disobedience of Adam, and as a result that harmony was broken and the sin nature (disobedience) was imputed to all of mankind. Elohim’s love and passion for His created mankind, along with the desire to be in fellowship with him, prompted the provision for a Redeemer (Messiah Yeshua) to intervene. But this was not without conditions placed upon mankind in order to appropriate the provision. These conditions were acknowledgment of one’s sin nature, acceptance of the Redeemer’s sacrificial death for man’s sins, a realization that the believer’s substitution (Messiah Yeshua) has borne his sin guilt and he (man) stands justified (without accusation) before the High Court of Almighty Elohim, through no merit of his own. Additionally, man must call upon the Holy Spirit for guidance in progressively separating himself from sin and the secular, worldly life of the flesh. Moreover, the redeemed must understand that salvation is not an end unto itself, but rather a step in the process of being prepared (sanctified) to serve the Maker in the here and now, and for all eternity, in accord with the unique call on his life. Discernment of Elohim’s call on one’s life is through the leading of the Holy Spirit, an understanding of the Written Word of Elohim, and a willingness to act on the Biblical instructions in obedience thereto. Again, what has been described is a progression in the plan and provision of the Almighty for mankind’s redemption from the consequences of his sin nature, and a renewal of the opportunity for life to the fullest. Salvation is an important element of that progression, and a step along the way – not an end in itself.
Three Elements Involved in the Out-Working of Salvation
Within the Biblically defined concept of salvation, we summarize the above with three elements which embody the whole intended out-workings of salvation. These elements are Redemption, Justification and Sanctification. It is extremely important that we understand the Biblically based definition of these three elements, as follows:
Redemption – is the unique and provisional intervention of Elohim for the salvation of mankind. Its meaning centers on the atoning act of Messiah Yeshua who became the price paid for human redemption, and on the account of which Yeshua became the vicarious, divinely appointed redeeming manifestation of YHVH, and thus is called the Redeemer (see, e.g., Rom. 5:8, John 3:16, Rom. 3:21-31).
Justification – has two parts: 1.) a divine act whereby the infinitely Holy Elohim and Judge judicially declares righteous one who believes in Messiah Yeshua as his Redeemer and Master. A justified believer emerges from Elohim’s great court room with a consciousness that Another, the believer’s substitution, has borne his guilt, and that he stands without accusation before the bar of Elohim Almighty (see, e.g., Rom. 8:1, 33-34); and 2.) through faith (i.e., trust) on the part of the believer, who appropriates the provision made knowing that the outcome is through no merit of his own (see, e.g., Rom. 5:1, Eph. 2:8-9).
Sanctification – is a progressive separation from sin * and the secular life, with a setting apart for sacred and holy purposes. It means to be purified in a spiritual and moral sense, consecrated (to be set apart) to Elohim and His ways, thus worthy to be used in serving the Kingdom of Elohim in the here and now, and for the future and all time. It also means to be knowledgeable and understanding of, and obedient to, the teachings of Elohim through His Written Word – the Torah (see, e.g., Psalm 51:7-10; Lev. 20:7-8; 1 Pet. 3:15).
From the above definitions we see that Elohim and man must work together in provision and in appropriation, respectively. But in the first instance (redemption) it is Elohim alone who works both, and in the latter two (justification and sanctification) it is man who must appropriate Elohim’s provision. Elohim always does His part. When man does his part a fulfilling of the intended out-working of salvation is consummated (see Mat. 5:17-19).
In the form of a chart, the above Biblical principles can be expressed as follows:
Elohim’s Provision Man’s Appropriation
Redemption Through God’s Grace Alone
Justification Through Man’s Faith (Trust)
Sanctification Through Man’s Obedience (fully)
* Sin is defined in 1 John 3:4-6. Lawlessness is Torahlessness (an absence of heeding the instructions of Torah).
Salvation: Related Key Words Defined
Within the whole spectrum of salvation, there are a number of key words or terms that have been used in relation to the word, or are found within the Biblical text in conjunction with the word. Not all of these terms or words are universally understood, nor have they been taken back to their meanings understood in the original language.
Much of the Apostolic writings were addressed specifically to the body of believers, and also directed towards those questioning, or in opposition to, the spread of the Gospel (Good News) message. Within these writings are found numerous exhortations to rise above the ways of the world and the lusts of the flesh. Not only were repentance and salvation being promulgated, but the benefits of walking in the high calling of Elohim were being espoused at every opportunity as well.
The Apostle Paul, after his “wake-up” call from Messiah Yeshua, and his resultant salvation encounter on the road to Damascus, later committed to grow in the knowledge and understanding of Elohim and His ways by striving to reach spiritual maturity. For example, we read in Philippians 3:10-15, the following:
“… that I may know Him [Yeshua] and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means I may attain to the resurrection from the dead. Not that I have already attained, or am already perfected [Strong’s No. 5048]; but I press on, that I may lay hold of that which Christ Jesus [Messiah Yeshua] has also laid hold of me. Brethren, I do not count myself to have apprehended [Strong’s No. 2638]; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward (high) [Strong’s No. 507] call [Strong’s No. 2821] of God [Elohim] in Christ Jesus [Messiah Yeshua]. Therefore let us, as many as are mature [Strong’s No. 5046], have this mind; and if anything you think otherwise, God [Elohim] will reveal even this to you (emphasis added).
The key words (underlined above) used in the above are: perfected, perfect, apprehended, upward (or high in some versions), and mature. Taking these words back to the Greek, we find the following:
Perfected: Strong’s No. 5048 (teleioo in the Greek), meaning reaching for the goal; to add what yet is wanting in order to render a thing full. It does not connote the meaning of the English word “perfect.”
Perfect (mature in the above NKJ version): Strong’s No. 5046 (teleios in the Greek), meaning brought to its end; wanting nothing; mature (spiritually).
Mature: Strong’s No. 5046 (teleios in the Greek). See the above definition.
Apprehended: Strong’s No. 2638 (Katalambano in the Greek), meaning to comprehend, understand or appropriate.
Upward/high: Strong’s No. 507 (Ano in the Greek), meaning on high, upward, or of the quarters of heaven.
Call/Calling: Strong’s No. 2821 (Klesis in the Greek), meaning a call, invitation; of the divine invitation to embrace the salvation of God (Elohim).
From the above word meaning analysis we can conclude that the Apostle Paul was striving to know his new-found Messiah Yeshua in a deeper way than the Damascus Road experience revealed, that he was seeking spiritual maturity, and desired to exhort other believers to strive toward spiritual maturity and a righteousness that could only be achieved through response to the high calling of Elohim Himself. Additionally, it is apparent that he viewed himself in his current stage of salvation as not having fully matured in the high calling Elohim had placed on his life. But he was striving towards the goal, and in this case encouraging those at the Church of Philippi to do likewise.We often see the word salvation and the terms “eternal life,” or “everlasting life,” associated in written or spoken forums. Both of these terms connote spiritual life in contrast to physical life. We read in John 3:16-17, the following:
“For God [Elohim] so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have everlasting life. For God [Elohim] did not send his son into the world to condemn the world, but that the world through him might be saved.” (emphases added).
The key words (underlined above) used in the above are:
Perish: Strong’s No. 622 (apollumi in the Greek), meaning to destroy, kill or give over to eternal misery in hell (eternal separation from Elohim).
Everlasting/Eternal: Strong’s No. 166 (aionios in the Greek), meaning never to cease, without end, or always will be.
Life: Strong’s No. 2222 (Zoe in the Greek), meaning (when combined with everlasting/eternal) abundant life, or the greatest plateau in life. The Greek word zoe and the Hebrew word chai (Strong’s No. 2416) mean the highest form of life, or the fullness of spiritual maturity. The Zoe life is the high calling of Elohim. Yeshua describes this in John 10:10:
“…I have come that they may have life, and that they may have it more abundantly.”
Saved: Strong’s No. 4982 (sozo in the Greek) meaning to rescue from destruction or from perishing; to deliver from the penalties of Messianic judgment; to deliver from the evils which obstruct reception of Messianic deliverance; to make whole or to heal.
From the above word meaning analysis we can conclude that the highest plateau of eternity contemplated a life lived in accord with the high calling of Elohim, being evidenced by faith, trust, obedience, righteousness and spiritual maturity, resulting in everlasting/eternal life. Many Christians have directly related eternal life to salvation, thinking that once “saved,” their fullness of walking in relationship with their Maker is secured. Salvation instead is an early stage in the appropriation of Elohim’s provision of justification and sanctification, whereby one can seize the high calling of Elohim, which leads to the abundant life of spiritual maturity.
We read in Matthew 19:16-22 the account of the rich young ruler who approached Yeshua inquiring about what good thing he could do to have eternal life (Zoe, Strong’s No. 2222, meaning the abundant, fullness of spiritual maturity . This account is most often taught in the context of salvation, directly. But the question asked, and the reply he received from Yeshua, was not in terms of salvation. Instead, the reply we read in Matthew 19:21 (“…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.”), was not ‘if you want to be saved,’ it was ‘if you want to be perfect …’ Remembering from the prior definition of “perfect,” Strong’s No. 5046 (telios in the Greek), the word means to be complete or spiritually mature. The rich young ruler in essence did not reject salvation, but instead rejected spiritual maturity, the highest calling of Elohim, or the fullest plateau of life.
In John 3:1-15 we read of the account of Nicodemus, a Pharisee and ruler of the Jews, who secretly approached Yeshua during the night to acknowledge that Yeshua had to be a teacher come from Elohim. Yeshua responded, “Most assuredly, I say to you, unless one is born again he cannot see the kingdom of Elohim.” Nicodemus, puzzled (thinking physical birth), responded, “…How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Yeshua responded, “Most assuredly I say to you, unless one is born of water (physical birth) and the Spirit (spiritual birth), he cannot enter the kingdom of God [Elohim]. That which is born of flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’” Continuing in verses 14-15, Yeshua said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whoever believes in Him should not perish but have eternal life.”
The key word (underlined ) used in the above is:
Born again: Strong’s No. 509 (anothen in the Greek), meaning from a higher place; of things which come from heaven or Elohim; born anew.
From the above word meaning analysis we can conclude that the term “born again,” so often associated with salvation, is used to distinguish physical birth from spiritual birth. In the case of the former, one has no choice in being physically born. In the latter instance, spiritual birth is a conscious choice made by an individual mature enough to understand the meanings and implications of such a decision. When sincere and led of the Spirit of Elohim, one’s decision to be born again opens the doors to eternal life and begins the progression of sanctification. And it is at this juncture where the potential in one surfaces that can lead to spiritual maturity in accord with the high calling of Elohim. It is this progression which can lead to the fullness intended in the provision of salvation. Thus, we see that salvation, in and of itself, is not an end in itself.
In Matthew 7:13 and 14 we read where Yeshua was speaking of two gates. One was the narrow gate, where difficult is the way, but it leads to life (Strong’s No. 2222, Zoe in the Greek, meaning life to the fullest, spiritual maturity), and there are few who find it. The other gate was the wide gate where the way is broad and many find it, but it is the way that leads to destruction. The parallel passages are found in Luke 13:22-27. In verse 23 Yeshua is asked, “Lord, are there few who are saved?” Yeshua responded, “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able. When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, ‘Lord, Lord, open for us,’ and He will answer and say to you, ‘I do not know you, where you are from,’ then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But He will say, ‘I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity (Strong’s No. 93, Adikia in the Greek, meaning unrighteousness, injustice). The parallel passages found in Matthew 7:21-23 indicate not everyone who says, “…’Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven… And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness! (Strong’s No. 458, Anomia in the Greek, meaning to be without the Law – Torah – of Elohim, because of ignorance of it, or contempt and violation of it; iniquity, wickedness.
Thus, we see from the above that the Zoe life progresses beyond salvation, and indicates a full life of spiritual maturity in accord with the high calling of Elohim. This is the difficult way that few will find. The broad gate is the one many will pass through that leads to destruction in the end. It is the will of Elohim that all would answer the high calling of Elohim by living the Zoe life of righteousness, and by obeying the Torah instructions of Yeshua that He came to fulfill (demonstrate) in His time on earth.
Finally, we read in Matthew 5:17-19 that a clear hierarchy exists in heaven. All who are saved will be in heaven, but not all will enjoy the greater rewards of the eternal life promised in the high calling of Elohim. Spiritual maturity is the key, is open now to all who will pursue it, and will be rewarded to the full in the end days and through all eternity.
Judaism And Salvation
The idea of salvation in the context of Judaism is not as straight forward as that portrayed by contemporary Christianity.
A common misconception of those outside of Judaism (and particularly from within Christianity) is that Judaism promotes salvation through works of the Law. [Wilson: 20] This errant perception has been fueled by a total lack of understanding of the term ‘Law,’ in its multiplicity of usages and meanings, and by perceiving actions without consideration of motive(s) behind those actions.
The Torah (Elohim’s Written Law) itself, in fact has not been viewed by Judaism as the route to salvation. Nor does the Bible teach salvation through works of the Law (or law), or anything in the form of personal, physical achievement.* To the surprise of many Christians, Elohim’s loving grace, operative from the creation,** has been recognized by Judaism as His exclusive prerogative, and the underlying source of salvation for all of mankind.
From the very earliest of Hebrew mindsets salvation was not viewed as a deliverance from this world.*** Rather, their commitment was to knowing Elohim’s power and presence in this life, which would transform both their lives and, corporately, their society. [Wilson: 178-179, from Timothy L. Smith: footnote 31, Pg. 179]
Judaism has not taught that participation in the olam-ha-ba, “the coming world,” is achieved by works, but through the gratuitous mercy of Elohim. [Wilson: 21] “It was on earth and on earth alone that human beings’ highest duty and calling could be performed – namely, that of bringing glory to their Maker through the praise of their lips and the works of their hands.” [Wilson: 179] Thus, Judaism’s perception of salvation has been more corporate than individual, and oriented more toward obedience***** to the Word of God – not as a direct means to salvation, but as a fulfillment of their calling as a chosen people,**** set apart to bring honor and glory to their one true Elohim and Maker.******
Judaism, as a culture and product of its Hebraic heritage, has from the beginning been an action oriented people. Torah required it of them, and Abraham is a prime example of the rewards of action oriented obedience. The contrast with Christianity in this regard is striking, wherein the predominant Greco-Roman influence from the Second Century A.D. on, has bred intellectual assent as acceptable, and even adequate, with action being optional. The Bible of course teaches the former, not the latter.
* See, e.g., Deut. 10:16; Jer. 4:4; Rom. 2:17-29; Eph. 2:8-9; Titus 3:4-7
** Contrary to the Christian teaching that grace was somehow ushered in at the incarnation of Yeshua (Jesus).
*** In difference with Christian teaching wherein salvation is largely an individual matter, with the primary objective of a ticket to Heaven.
**** See Deut. 14:2; Ex. 19:3-6
***** Unfortunately, history reveals a departure in part from these pure and lofty ideals, brought about by idolatry, disobedience and default to the Rabbinic laws, and thus deviation from God’s Laws.
****** See Gen. 12:1-4; 22:1-19
Christianity And Salvation
Christianity has not understood the multiple aspects of the word “law,” as found throughout the Biblical text. It has missed the distinction between Elohim’s Written Law conveyed through Moses, and man’s oral laws handed down largely through Rabbinic contrivances. By the Third Century the wayward Church had distanced itself from Torah instructions and began to invent errant doctrines and theologies (See Chapter 9). As a result Christianity has treated the term “law” as having a singular meaning: a law of works for gaining salvation – in antithesis to grace * - and therefore contrary to New testament teaching (in their minds).
The Biblical definition of “legalism” is anything done by man (works) for the purpose (i.e., motive) of gaining or retaining one’s own salvation. Christianity’s hallmark, and indeed Biblically valid doctrine, is that salvation is consummated by grace through faith (trust)** in God (the Elohim of Abraham, Isaac and Jacob), in conjunction with the atoning sacrifice of His Son, Messiah Yeshua, for our sins on the execution stake.
Expressed (though incompletely) accordingly in equation form:
Salvation = Grace + Faith (see Eph. 2:8-9)
Unfortunately, Christendom has largely overlooked an integral component of the above. That important component is obedience *** , something that should become apparent as one studies the Written Word of Elohim, in its entirety, including the Torah of Moses. Overlooked as well is the question: How then should one live, once he or she is “saved”?
The question that should arise here is one of motive(s). Why should man be obedient to Elohim? **** Should obedience be prompted out of a desire to ensure our salvation (a form of legalism)? Or, should it be in gratitude for His grace, for the moving of the Holy Spirit on one’s life, and out of a heart-felt desire to please Him, and therefore become vessels of service worthy of helping to further His Kingdom on earth? I would hope the reader can see that the correct answer, in Elohim’s mind, is the latter.
Thus, the more Biblically complete equation for salvation would be:
Salvation = Grace + Faith → Obedience (i.e., leading to obedience)
(see Eph. 2:10 - 18; James 2:14-26)
Are “works” and obedience one-and-the-same in meaning and intent? Essentially, no. The real answer lies not in the doing, but in the motive(s) behind the action taken. On the action side the two terms can look identical. However, the motives can, and should, be very different.*****
The presence of grace demands a response of obedience. Conversely, the presence of obedience (for the right motives) acknowledges the existence of grace, and its source. The whole counsel of the Biblical text has contemplated a balance of grace, faith, and obedience, each one working in conjunction with the other. Neither one was intended to be exclusive of the other. Grace emphasized to the exclusion of obedience (i.e., Christianity) evidences mere religion (of man). Also, obedience (manifested under the motive of works simply to gain salvation), when pursued absent acknowledgment of grace, is also evidence that religion is at play. The presence of grace and faith, balanced with obedience for the correct motives, confirms the presence of a committed covenant relationship between Elohim and man. It was covenant relationship (not religion through miss-directed works) that Elohim contemplated (desired) with mankind from the beginning (Ex. 25:8; Rev. 21:3).
* Defined as unmerited favor from a loving, though just God.
** See Eph. 2:8-13
*** Something God required at the Garden of Eden (Gen. 2:16-17), and to this very day. See, e.g., Luke 11:28; Rom. 2:12-16; 1 John 3:24; 5:1-5.
**** See, e.g., Deut. Chapter 28
***** See James 2: 18-24
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