One of the more common questions we receive from Christians concerns the connection between grace and works. The reason for this is straightforward: Scripture appears to present us with conflicting data on the matter. On the one hand, we have now celebrated verses like Ephesians 2:8-9, which states, “For it’s by grace you could have been saved, through faith—and this will not be from yourselves, it’s the gift of God—not by works, in order that nobody can boast.” Examples can easily be multiplied. Romans 11:6, for example, says, “But whether it is by grace, it isn’t any longer on the idea of works; otherwise grace would not be grace.”
On the opposite hand, we don’t must go far (1 verse!) to come across what appears to be one other perspective on the matter: “For we’re his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should always walk in. (Ephesians 2:10)”
Once again, we could herald more passages, however the query is obvious. How will we reconcile grace and works? Theological traditions play a task on this discussion as well, with some placing more emphasis on one in every of these two. But the online effect of this confusion is that many individuals sit within the pews wondering whether their efforts at cultivating virtue constitute some type of legalism, while others worry that they’re using grace as theological camouflage to excuse immoral behavior. Dietrich Bonhoeffer famously called this “low-cost grace” in The Cost of Discipleship.
What Is the Nature of Salvation?
Before we move into specifics, we’d like to dwell on the character of salvation. Consider Jesus’s words in John 3:1-8:
“Now there was a person of the Pharisees named Nicodemus, a ruler of the Jews. This man got here to Jesus by night and said to him, ‘Rabbi, we all know that you just are a teacher come from God, for nobody can do these signs that you just do unless God is with him.’ Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the dominion of God.’ Nicodemus said to him, ‘How can a person be born when he’s old? Can he enter a second time into his mother’s womb and be born?’ Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the dominion of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, “You have to be born again.” The wind blows where it wishes, and also you hear its sound, but you have no idea where it comes from or where it goes. So it’s with everyone who’s born of the Spirit.’”
The image of birth is as arresting because it is revealing. For one thing, we don’t decide to be born—a indisputable fact that aggravates a few of our modern sensibilities. Most of us have likely heard some variation on the phrase, “Well, I didn’t decide to be born!” Implicit in such an announcement is the belief that we must be answerable for our existence. If we follow this thought to its logical conclusion, nevertheless, we see that such an ambition amounts to gross idolatry. There is one obligatory, self-sufficient being, and His name is Father, Son, and Holy Spirit! God alone can answer from the burning bush, “I’m that I’m.” In stark contrast, we’re creatures made by God. Our existence is a pure gift.
As Christ’s words indicate, this can also be the character of salvation. Just as we cannot will ourselves into existence, we cannot save ourselves. Christ alone is the creator of our salvation. Once we understand that we cannot will ourselves to be born again anymore than we will decide to be born, we will begin to make higher sense of the connection between grace and works. God stays the creator of our salvation and actively empowers our efforts as we cooperate with His Spirit. The results of this cooperation is an inward transformation that produces an abundance of fine works. Far from being a threat to God’s place in our lives, these works are the direct results of His redemptive motion, in addition to His ongoing inspiration.
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