Tag Archives: salvation

Justification by Faith: A Theological Inquiry into Divine and Human Agency

Jack Kettler

Abstract

The doctrine of justification remains a cornerstone of Protestant soteriology, particularly within the Reformed tradition. This article examines the theological concept of justification by faith, tracing its historical development through Martin Luther’s reformulation and its biblical foundations in Pauline theology. Engaging with key texts such as Romans 1:17, Romans 5:12–21, and Philippians 3:8–9, this study explores the forensic nature of justification, the imputation of Christ’s righteousness, and the role of faith as the sole instrument of receiving divine grace. By situating the doctrine within its historical and covenantal contexts, this article addresses objections to sola fide and defends its coherence against competing theological frameworks, notably the Roman Catholic perspective. The analysis underscores the unilateral divine initiative in justification, affirming its status as a gracious act of God that glorifies divine justice and mercy.

Introduction

The question of how humanity is reconciled to God lies at the heart of Christian theology. Central to this inquiry is the doctrine of justification, which addresses whether reconciliation is achieved through human merit, divine grace, or a synergistic combination. The Protestant Reformation, particularly through Martin Luther’s rediscovery of justification by faith (sola fide), reframed this doctrine as a forensic declaration of righteousness grounded in Christ’s atoning work. This article explores the theological foundations of justification, highlighting its divine origin, scriptural basis, and historical significance. By engaging with primary biblical texts and theological sources, it seeks to elucidate the Reformed understanding of justification as an act of divine grace, distinct from human works, and to address objections that challenge its biblical fidelity.

Biblical Foundations of Justification

The doctrine of justification finds its most robust articulation in the Pauline corpus, particularly in Romans and Philippians. Romans 1:17, citing Habakkuk 2:4, declares, “The righteousness of God is revealed from faith to faith: as it is written, ‘The just shall live by faith’” (KJV). This verse encapsulates the Protestant emphasis on faith as the means by which God’s righteousness is appropriated. Luther, profoundly influenced by this text, articulated justification as the imputation of Christ’s righteousness (justitia alienum), a foreign righteousness credited to believers apart from their works (Luther, 1950, p. 48).

Romans 5:12–21 further develops this framework through the concept of federal headship. Paul contrasts the condemnation inherited through Adam’s transgression with the justification conferred through Christ’s obedience. The text states, “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous” (Rom. 5:19, KJV). This passage underscores the representative roles of Adam and Christ, with the latter’s righteousness serving as the basis for the believer’s acquittal. The term “imputation” (logizomai in Greek) denotes the crediting of Christ’s righteousness to believers, a forensic act whereby God declares the sinner righteous (Vine, 1985, p. 614).

Philippians 3:8–9 reinforces this perspective, as Paul renounces his own righteousness derived from the law in favor of “the righteousness which is through the faith of Christ, the righteousness which is of God by faith” (KJV). William Hendriksen’s exegesis of this passage highlights its forensic dimension: Christ’s righteousness is imputed to the believer, resulting in reconciliation, forgiveness, and conformity to God’s law (Hendriksen, 1984, pp. 164–167). These texts collectively affirm that justification is a divine act, rooted in Christ’s propitiatory sacrifice and received through faith alone.

Theological Articulation of Justification

Justification, in Reformed theology, is defined as a judicial act of God whereby sinners are pardoned and accepted as righteous on account of Christ’s representative obedience and atonement (Westminster Confession of Faith, Chapter 11). The term derives from the Hebrew tsayke and Greek dikaioō, both connoting a forensic declaration of righteousness (Vine, 1985, p. 614). This declaration is not contingent upon human merit but is grounded in Christ’s satisfaction of divine justice. As the Westminster Confession articulates, God “freely justifies” by “imputing the obedience and satisfaction of Christ” to believers, who receive this righteousness through faith, itself a divine gift (Eph. 2:8; WCF 11.1).

The doctrine of sola fide distinguishes Protestant soteriology from Roman Catholic and Eastern Orthodox perspectives, which integrate human works into the justification process. In Roman Catholic theology, justification involves an infusion of grace through sacramental participation, rendering it a cooperative process contingent upon human response. By contrast, Reformed theology posits justification as a singular, forensic act, unequivocally securing the believer’s standing before God. This distinction is historically rooted in the Reformation debates, where sola fide emerged as a counterpoint to the Roman Catholic emphasis on “faith plus works” (Kettler, 2017, p. 151).

Covenantal Framework

The doctrine of justification is further illuminated by the covenantal structure of Scripture. A covenant, from the Hebrew berith (“to cut”), denotes a binding agreement between parties (Gen. 15:9–18). Reformed theology distinguishes between conditional covenants, which require human obedience (e.g., the Mosaic covenant), and unconditional covenants, where God unilaterally guarantees fulfillment (e.g., the Abrahamic covenant). Genesis 15:17 exemplifies an unconditional covenant, with God alone passing between the divided animals, symbolizing His commitment to fulfill the promise irrespective of human fidelity (Kettler, 2017, p. 152). Justification operates within this unconditional framework, as God imputes Christ’s righteousness to believers without requiring prior merit, ensuring the certainty of salvation.

Objections and Responses

Critics of sola fide often argue that it neglects the role of grace, citing passages such as Ephesians 2:8 (“For by grace are ye saved through faith”). This objection, however, misrepresents the historical context of the Reformation. The debate centered on the instrumentality of faith versus works, not the exclusion of grace. Protestant theology affirms sola gratia alongside sola fide, maintaining that faith is the means by which God’s grace is received.

The Roman Catholic system, by contrast, integrates works into justification through its sacramental theology, undermining the sufficiency of Christ’s atonement (Kettler, 2017, p. 55).

Another objection posits that sola fide fosters antinomianism, implying that good works are irrelevant. However, Reformed theology distinguishes between justification and sanctification: while justification is a singular forensic act, sanctification is a progressive process whereby believers grow in holiness. As the Westminster Confession notes, faith is “ever accompanied with all other saving graces” and “works by love” (WCF 11.2). James 2:14–26, often cited in opposition to sola fide, addresses the necessity of living faith, which produces works as evidence of justification, not as its cause (Vine, 1985, p. 616).

Conclusion

The doctrine of justification by faith remains a theological linchpin, affirming God’s gracious initiative in reconciling sinners to Himself. Grounded in Pauline theology and reformulated by Luther, it underscores the imputation of Christ’s righteousness as the sole basis for acquittal before God. The forensic nature of justification, its covenantal underpinnings, and its distinction from sanctification collectively affirm its status as a divine act, untainted by human merit. By addressing objections and situating sola fide within its historical and biblical contexts, this study upholds its coherence and fidelity to Scripture. Ultimately, justification magnifies God’s justice and grace, inviting believers to rest in the finished work of Christ, who “commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8, KJV).

References

• Hendriksen, W. (1984). New Testament Commentary: Philippians. Grand Rapids, MI: Baker Book House.
  
  
• Kettler, J. (2017). The Religion That Started in a Hat. Maitland, FL: MCP Books.
  
  
• Luther, M. (1950). Here I Stand: A Life of Martin Luther (R. Bainton, Trans.). Peabody, MA: Hendrickson.
  
  
• Vine, W. E. (1985). An Expository Dictionary of New Testament Words. Iowa Falls, IA: Riverside Book and Bible House.
  
  
• Westminster Assembly. (1646). Westminster Confession of Faith.

Notes

• All Scripture quotations are from the King James Version unless otherwise noted.
• This article assumes familiarity with Reformation theology and engages with primary sources to ensure academic rigor suitable for a theological journal.

Declaration

“For transparency, I acknowledge the use of Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining this manuscript’s clarity and grammar. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler

A look at verb tenses in John 5:24                                                                       By Jack Kettler

“Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John 5:24)

Exegesis of John 5:24 from a Reformed Theological Perspective:

John 5:24 states, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”

1. Hath Everlasting Life:

·         Verb Tense Analysis: The verb “hath” in the KJV translates from the Greek word ἔχει (echei), which is in the present indicative active tense. This tense denotes action that is ongoing or presently true. From a Reformed perspective, this present tense suggests that the possession of eternal life is immediate and continuous upon faith in Christ. It does not speak of a future attainment but of a current reality for the believer.

·         Theological Implication: The Reformed tradition emphasizes the “perseverance of the saints,” where the believer is granted eternal life at the moment of faith. This life is not merely promised but is already bestowed, underscoring the security of salvation. The believer does not work towards earning eternal life; rather, it is a gift received through faith, which is itself a gift from God.

2. Is Passed from Death unto Life:

·         Verb Tense Analysis: The phrase “is passed” translates from μεταβέβηκεν (metabebekken), which is in the perfect active indicative. The perfect tense in Greek indicates a completed action with results extending into the present. Here, it signifies that the transition from death to life occurred at a point in the past but remains effective in the present.

·         Theological Implication: From a Reformed standpoint, this transition is not merely a change in status but a transformative event with ongoing effects. This past action (the moment of faith) has placed the believer in a new state of being. The use of the perfect tense underscores the finality and completeness of this change. It cannot be undone or needs repeating; the believer has definitively moved from the realm of death (spiritual separation from God) to life (union with Christ).

Synthesis in Reformed Theology:

·         Immediate Justification: The present and perfect tenses together highlight the immediacy of justification and the permanence of regeneration in the believer. Upon hearing and believing, one is immediately justified before God, receiving the gift of eternal life.

·         Covenantal Continuity: This passage also aligns with the covenant theology within Reformed thought, where the covenant of grace is enacted through faith in Christ, ensuring that the elect, upon believing, is granted all the benefits of the covenant, including eternal life.

·         Eschatological Certainty: The certainty of the believer’s state is not contingent on future actions but on Christ’s past and present work applied through faith. This certainty provides assurance against condemnation, as promised in the text, reflecting the doctrine of assurance within Reformed theology.

More examples from the Bible where verb tenses similarly support the Reformed theological perspective on the immediacy and permanence of salvation:

1. John 3:36:

“He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

Verb Tense: “hath” (ἔχει – present indicative active) indicates that the believer currently possesses eternal life, not merely that they will have it in the future.

2. Ephesians 2:5:

“Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)”

Verb Tense: “hath quickened” (συνεζωοποίησεν – aorist indicative active) points to a past action with ongoing effects. It shows that the act of making alive together with Christ is complete, yet its effect (being alive in Christ) continues.

3. 1 John 5:12:

“He that hath the Son hath life; and he that hath not the Son of God hath not life.”

Verb Tense: “hath” (ἔχων – present participle active) again denotes possession in the present time, emphasizing that life is currently held by those who have the Son.

4. John 10:28:

“And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.”

Verb Tense: “give” (δίδωμι – present indicative active) indicates an ongoing action of giving, suggesting that eternal life is continuously bestowed upon believers.

5. Philippians 1:6:

“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.”

Verb Tense: “hath begun” (ἐναρξάμενος – aorist participle middle) refers to a past action with lasting effects, and “will perform” (ἐπιτελέσει – future indicative active) promises future completion, illustrating the continuity from initiation to fulfillment in salvation.

6. Galatians 2:20:

“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

Verb Tense: “I am crucified” (συνεσταύρωμαι – perfect indicative passive) signifies an event in the past with ongoing effects, showing that the crucifixion with Christ is a past act with present reality.

7. 2 Corinthians 5:17:

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

Verb Tense: “is” (ἐστίν – present indicative active), “are passed away” (παρῆλθεν – aorist indicative active), and “are become new” (γέγονεν – perfect indicative active) together indicate the immediate transformation upon being in Christ, with past actions having present and ongoing effects.

Through their verb tenses, these scripture examples reinforce the Reformed theological principles of immediate justification, the permanence of the believer’s transformation, and the certainty of salvation, all initiated and sustained by God’s grace through faith in Christ.

In conclusion, John 5:24, through its verb tenses, supports the Reformed doctrines of the immediate bestowal of eternal life upon faith, the definitive transition from death to life at conversion, and the ongoing, unchangeable status of the believer in Christ, underscoring the themes of grace, continuity in God’s covenant, and the assurance of salvation.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is an author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

An Exegesis of John 6:44                                                                                      by Jack Kettler

“No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” (John 6:44)

Regarding verse 44, it can be said:

In the Gospel of John, chapter 6, verse 44, one encounters a profound and theologically rich passage that has been a subject of intense debate among scholars and theologians for centuries.

This verse, in its original Greek, reads:

“Παρὰ τῷ πατρὶ μου ἐστιν ἐξελθεῖν, καὶ ἥξει πρὸς με”

Which can be translated into English as:

“No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.”

This verse is part of Jesus’s larger discourse, commonly known as the “Bread of Life Discourse,” in which he discusses the nature of salvation, the role of faith, and the relationship between the Father and the Son.

From a Reformed theological perspective, John 6:44 is often interpreted in light of the doctrine of predestination, which posits that God chose certain individuals for salvation before the world was created. This view is grounded in the belief that human beings cannot come to God on their own accord due to their fallen nature.

In John 6:44, the Greek verb “ἑλκύω” (helkúō), translated as “draws” in most English translations, is significant. The term can carry the connotation of “pulling” or “dragging,” which some Reformed theologians interpret as implying a strong, irresistible action on the part of God. This interpretation aligns with the Reformed understanding of God’s sovereign grace in salvation, where God initiates and ensures the completion of the process.

The verse also emphasizes the role of the Father in the salvation process. It suggests that the Father “draws” people to Jesus, implying a divine initiative that precedes and enables human response. This aligns with the Reformed doctrine of “monergism,” which posits that salvation is entirely a work of God, with no cooperation or contribution from the human side.

Furthermore, John 6:44 is often connected with John 6:37, which states:

“All that the Father gives me will come to me, and whoever comes to me, I will never drive away.” (John 6:37)

This verse reinforces the idea that the Father’s “drawing” is a sovereign act that results in the individual coming to Jesus. Thus, the “coming” to Jesus is seen as a result of the Father’s drawing, not as a condition for it.

Several supporting passages in agreement with John 6:44:

1.      Ephesians 1:5 – “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.”

2.      Romans 8:29-30 – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son… Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified.”

3.      Ephesians 1:11 – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”

4.      Romans 11:2 – “God hath not cast away his people which he foreknew.”

5.      1 Peter 1:2 – “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.”

6.      Ephesians 1:4 – “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.”

7.      Romans 8:30 – “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified.”

8.      2 Timothy 1:9 – “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.”

9.      Ephesians 1:11 – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”

10.  Romans 9:11 – “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.”

In conclusion, from a Reformed theological perspective, John 6:44 is a crucial verse that underscores God’s sovereign grace in salvation. It highlights the divine initiative in drawing people to Jesus and the monergistic nature of the salvation process. While this interpretation has been the subject of much debate, it remains a foundational aspect of Reformed Soteriology.

A real-world example of the above exegesis from John 6:44: 

C.S. Lewis’s quote about being brought to the faith “kicking and screaming” is:

“In the Trinity Term of 1929, I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.”

Lewis made this statement in his autobiography Surprised by Joy: The Shape of My Early Life. He described his conversion as reluctant, feeling he was:

“dragged into the kingdom kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape.”

Whether or not one’s conversion was like Lews’ or not John Bunyan’s allegorical Holy War is relevant and instructive:

John Bunyan’s The Holy War, published in 1682, is a complex and layered allegory that explores the spiritual journey of the human soul through the metaphor of a besieged city. The narrative unfolds in the town of Mansoul, which is initially under the rule of King Shaddai but is later captured by the forces of Diabolus. The story traces Mansoul’s struggle under Diabolus’s rule and its eventual liberation by the army of Emanuel, a figure representing Christ.

Bunyan’s allegory operates on multiple levels. On the surface, it is a dramatic tale of a city’s fall and redemption. However, beneath this narrative lies a deeper, more personal allegory reflecting Bunyan’s spiritual journey and understanding of the Christian faith. The characters and events in the story are symbolic representations of spiritual and psychological states. For example, the town of Mansoul represents the human soul, while Diabolus and Emanuel represent the forces of evil and good, respectively.

Bunyan’s use of allegory in The Holy War is sophisticated and multi-layered, allowing him to explore complex theological and psychological concepts in a narrative form. Through his characters and their experiences, Bunyan illustrates the battle between good and evil, the nature of sin and redemption, and the role of faith in the Christian life.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

Hebrews 6:4 Exegeted                                                                                      by Jack Kettler

“For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost.” (Hebrews 6:4)

From a Reformed theological perspective, Hebrews 6:4 is a challenging and often debated passage. The verse can be understood in parts: ‘For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.’

Reformed theologians generally interpret this passage in the context of the broader argument of the book of Hebrews, which is to warn against apostasy and encourage perseverance in the faith. The author is addressing a group of Jewish Christians who were tempted to return to Judaism and abandon their faith in Christ.

The key phrase in verse 4 is “if they fall away.” Reformed theologians generally understand this phrase to refer to a hypothetical situation rather than an actual event. In other words, the author is not saying that genuine believers can lose their salvation, but rather that if such a thing were possible (which it is not), it would be impossible to be restored to repentance.

Reformed theologians also emphasize the severity of the sin of apostasy. The author compares it to crucifying Christ again and putting Him to an open shame. This is a strong warning against turning away from the faith and highlights the seriousness of the sin of apostasy.

Several Reformed theologians who can be referenced in defense of the above interpretation of Hebrews 6:4 include:

·         John Calvin – The Institutes of the Christian Religion

·         R.C. Sproul – The Holiness of God

·         Wayne Grudem – Systematic Theology

·         Michael Horton – The Christian Faith

·         Herman Bavinck – Reformed Dogmatics

·         Louis Berkhof – Systematic Theology

·         John Owen – The Death of Death in the Death of Christ

·         Francis Turretin – Institutes of Elenctic Theology

These theologians provide a Reformed perspective on the passage and can be appealed to in defense of the above interpretation.

To make a logical argument that this interpretation is required to avoid contradictions with other portions of scripture, the following should be considered:

1.      The context of the passage: The passage in Hebrews 6:4-6 is part of a more extensive section (Hebrews 5:11-6:20) that addresses the need for spiritual maturity and perseverance in the faith. The author warns against falling away from the faith and emphasizes the importance of moving forward in spiritual growth.

2.      The use of conditional language: The passage uses conditional language (“if they fall away”) to describe the impossibility of being restored to repentance. This suggests that the author is presenting a hypothetical scenario rather than stating a certainty.

3.      The broader biblical teaching on salvation: The Bible consistently teaches that salvation is a gift of God’s grace, received through faith in Jesus Christ (Ephesians 2:8-9). It also teaches that true believers are sealed with the Holy Spirit and are kept secure in Christ (Ephesians 1:13-14; John 10:28-29). If the passage in Hebrews 6:4-6 were interpreted to mean that true believers can lose their salvation, it would contradict these clear biblical teachings.

4.      The nature of God’s love and grace: The Bible teaches that God’s love and grace are unconditional and unchanging (Romans 8:38-39; Hebrews 13:8). If the passage in Hebrews 6:4-6 were interpreted to mean that God’s love and grace can be lost or forfeited, it would contradict these teachings.

5.      The need for a consistent hermeneutic: A consistent hermeneutic (method of interpretation) is essential for understanding the Bible correctly. If the passage in Hebrews 6:4-6 were interpreted to mean that true believers can lose their salvation, it would require an inconsistent hermeneutic that contradicts Scripture’s clear teachings on salvation, God’s love and grace, and the perseverance of the saints.

6.      Considering these points, we can make a logical numbered argument that interpreting Hebrews 6:4-6 as a hypothetical warning against apostasy, rather than a statement that true believers can lose their salvation, is required to avoid contradictions with other portions of Scripture.

Additional thoughts:

In Hebrews 6:4, the term “enlightened” describes a person exposed to the gospel’s truth to a certain degree. However, this enlightenment does not necessarily equate to a true conversion or salvation.

Think of it like this: just because someone has tasted a delicious meal doesn’t mean they’ve eaten the whole thing and are now nourished by it. Similarly, just because someone has been exposed to the light of the gospel doesn’t mean they’ve fully embraced it and been transformed by it.

True conversion involves more than intellectual understanding or emotional experience; it requires genuine repentance and faith in Jesus Christ as Lord and Savior. So, while enlightenment is a good start, it’s different from being truly saved.

In other words, enlightenment is like a spark that can ignite a fire, not the fire itself. True conversion is the fire that burns within, fueled by the grace of God and the power of the Holy Spirit.

In conclusion:

From a Reformed theological perspective, Hebrews 6:4 is a hypothetical warning against apostasy and a solid encouragement to persevere in the faith. The passage does not teach that genuine believers can lose their salvation but rather that the sin of apostasy is a serious and shameful act that should be avoided at all costs.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

Does 1 Timothy 4:10 teach universal salvation?                                       by Jack Kettler

“For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe.” (1Timothy 4:!0)

A surface meaning of the above text seems to teach that “ God, who is the Saviour of all men, especially of those that believe.” If so, this would mean Paul is teaching salvific universalism.

How can this be, since in other passages from Holy Scripture one reads:

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew 7:14-15)

For example, consider the Jamieson-Fausset-Brown Bible Commentary:

“Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.”

“We have here the application of the whole preceding discourse.”

“Conclusion of the Sermon on the Mount (Mt 7:13-27). “The righteousness of the kingdom,” so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence — end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost. This gives occasion to the two opening verses of this application.”

“13. Enter ye in at the strait gate—as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), “Strive to enter in at the strait gate.”

“for wide is the gate—easily entered.

and broad is the way—easily trodden.

that leadeth to destruction, and—thus lured ‘many there be which go in thereat.’” (1)

According to the above commentary entry on Matthew, universal salvation is refuted. So, how should 1 Timothy 4:10 be understood?

Ellicott’s Commentary for English Readers sheds important light upon the text:

“(10) For therefore we both labour and suffer reproach.—And for this end—to obtain this glorious promise, this highest blessedness here, that endless life with God hereafter, to win this glorious promise—we Christian missionaries and teachers care for no toil, however painful—shrink from no shame, however agonising.”

“Because we trust in the living God. — More accurately translated, because we have our hope in the living God. And this is why we toil and endure shame. We know that the promise made will be fulfilled, because the God on whom—as on a sure foundation—our hopes rest, is a living God. “Living,” in strong contrast to those dumb and lifeless idols shrined in the well-known Ephesian temples.”

“Who is the Saviour of all men, specially of those that believe.—These words, like the assertion of 1Timothy 2:4, have been often pressed into the service of that school of kindly, but mistaken, interpreters, who ignore, or explain away, the plain doctrine of Holy Scripture which tells us there are those whose destruction from the presence of the Lord shall be everlasting, whose portion shall be the “second death” (2 Thessalonians 1:9; Revelation 21:8). These interpreters prefer to substitute in place of this terrible, but repeated declaration, their own perilous theories of universalism. Here the gracious words seem to affix a seal to the statement immediately preceding, which speaks of “the hope in the living God” as the source of all the labour and brave patience of the Lord’s true servants. The living God is also a loving God, the Saviour of all, if they would receive Him, and, undoubtedly, the Redeemer of those who accept His love and are faithful to His holy cause.” (Emphasis mine)                   

“It must be borne in mind that there were many Hebrews still in every Christian congregation, many in every church, who still clung with passionate zeal to the old loved Hebrew thought, that Messiah’s work of salvation was limited to the chosen race. This and similar sayings were specially meant to set aside for ever these narrow and selfish conceptions of the Redeemer’s will; were intended to show these exclusive children of Israel that Christ’s work would stretch over a greater and a grander platform than ever Israel could fill; were designed to tell out to all the churches how indeed “it was a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel.” Still, with all these guarded considerations, which serve to warn us from entertaining any hopes of a universal redemption, such a saying as this seems to point to the blessed Atonement mystery as performing a work whose consequences reach far beyond the limits of human thought, or even of sober speculation.” (2)

Ellicott’s comments on this passage do not allow for universal salvation, and 1 Timothy 4:10 is not in contradiction with passages like Matthew 7:13.     

Why 1 Timothy 4:10 does not teach universal salvation:

The phrase “Savior of all people” has led some to suggest the idea of universal salvation, the belief that all humans will ultimately be saved by God. However, this interpretation is not universally accepted within Christian theology.

The key phrase here is “who is the Saviour of all men, specially of those that believe.” This can be understood as follows:

1.      Saviour of all men: This statement affirms the universal aspect of God’s salvation. God desires the salvation of all people (2 Peter 3:9), and His saving work through Christ is available to everyone.

2.      Specially of those that believe: Here, Paul emphasizes that while God offers salvation to all, it is particularly experienced and appropriated by those who have faith in Jesus Christ. Believers receive the full benefits of salvation, including forgiveness of sins, reconciliation with God, and eternal life.

Many theologians argue that the phrase “Savior of all men” should be understood in the context of God’s universal offer of salvation to humanity through Jesus Christ. In this view, while salvation is offered to all, it is received through personal faith and acceptance of Christ’s sacrifice.

Furthermore, the latter part of the verse emphasizes that salvation is especially for those who believe. This aligns with other passages in the Bible that highlight the importance of faith in Jesus Christ for salvation (e.g., John 3:16, Acts 4:12).

In summary:

While 1 Timothy 4:10 may be interpreted differently by different individuals or theological traditions, it does not explicitly teach universal salvation. Rather, it underscores the universal offer of salvation through Christ with an emphasis on personal faith as the means of receiving that salvation.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      Jamieson, Fausset and Brown, Commentary on the Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977), p. 911.

2.      Charles John Ellicott, Bible Commentary for English Readers, 1 Timothy, Vol. 8, (London, England, Cassell and Company), p. 198.

Mr. Kettler, a respected author and theologian, has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.