Is Salvation by Faith Alone?
It is often expressed by those who claim to hold the Bible as authoritative that, in order to be saved, all one must do is have faith (i.e. trust) in Jesus Christ. It is often said that salvation is “by faith alone in Christ alone”. Is it common to hear people declare “just accept Jesus as your personal savior by believing in Him and you will be saved.” It is therefore surprising to some people that the Bible contains no such doctrine. In fact, even a brief examination of the Scriptures is seen to contradict this “salvation by faith only” doctrine.
Hearing the Word
While it may seem trivial to mention the necessity of hearing the Word of God prior to salvation, it is imperative that we understand this teaching. No one can become a child of God prior to hearing the Word of God.
How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written:
"How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!"
But they have not all obeyed the gospel. For Isaiah says, "Lord, who has believed our report?" So then faith comes by hearing, and hearing by the word of God. (Rom. 10:14-17)
Here Paul argues for the necessity of belief in Christ. But even more basically, he argues for the necessity of first hearing the Word of God preached. He asks the rhetorical question, “And how shall they believe in Him of whom they have not heard?” This is to say, Paul taught the Roman Christians that it is not possible for people to believe in Christ in the absence of hearing God’s Word for “faith comes by hearing and hearing by the word of God.”
Stated simply, we can sum up this point by saying the following: you can find no Christians where the Word of God has not been known.
Stated simply, we can sum up this point by saying the following: you can find no Christians where the Word of God has not been known.
Repentance
Implicit in “faith only” doctrine is the denial of the necessity of repentance for salvation. If faith is the only necessary ingredient for salvation, then it follows that repentance is not necessary. But this view is opposite to the teachings of Scripture. Repentance is defined as a godly sorrow and a change of mind which effects a change of direction. When applied to sin, repentance is to have godly sorrow for and a change of mind about sin and, in virtue of that change of mind, to also turn away from sin and to turn toward Jesus Christ, resulting in new and righteous behaviours (See Luke 3:7-14, Acts 26:20, 2 Cor. 7:9-10). Keeping this definition in mind, we turn to the New Testament in demonstrating the necessity of repentance in order to obtain salvation.
Two ultimate fates exist for every person who has lived, is living, or will live on this earth: eternal destruction and separation from God or eternal life and fellowship with God. It is these two ends that Jesus Christ has in view when He declares to His audience “I tell you no; but unless you repent you will all likewise perish” and again two verses later “I tell you no; but unless you repent you will all likewise perish” (Luke 13:3, 5). This passage is not the only place where perishing and repenting are set as opposites, for Peter said that “The Lord is not slack concerning His promises, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Pet. 3:9). Apart from repentance then, the sinner after death will find himself tormented in Hades until Judgement Day, when he will be cast into the lake of fire. Those teaching salvation by faith only deceive themselves and their hearers and, apart from repentance, they will all likewise perish.
The Scriptures teach that it is a person’s sins which separate them from God (Is. 59:2). Further, if the sins of that person are never dealt with properly, the consequences will be death (Rom. 6:23, James 1:13-15). Therefore, anyone who has outstanding sin against God will be condemned and those who have their sins forgiven will be brought near to God in Jesus Christ (Ex. 32:32-33, Eph. 1:7). To have one’s sins forgiven then, is equivalent to receiving salvation. Consequently, if repentance is for the remission of sins, then salvation cannot come in the absence of repentance.
Two ultimate fates exist for every person who has lived, is living, or will live on this earth: eternal destruction and separation from God or eternal life and fellowship with God. It is these two ends that Jesus Christ has in view when He declares to His audience “I tell you no; but unless you repent you will all likewise perish” and again two verses later “I tell you no; but unless you repent you will all likewise perish” (Luke 13:3, 5). This passage is not the only place where perishing and repenting are set as opposites, for Peter said that “The Lord is not slack concerning His promises, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Pet. 3:9). Apart from repentance then, the sinner after death will find himself tormented in Hades until Judgement Day, when he will be cast into the lake of fire. Those teaching salvation by faith only deceive themselves and their hearers and, apart from repentance, they will all likewise perish.
The Scriptures teach that it is a person’s sins which separate them from God (Is. 59:2). Further, if the sins of that person are never dealt with properly, the consequences will be death (Rom. 6:23, James 1:13-15). Therefore, anyone who has outstanding sin against God will be condemned and those who have their sins forgiven will be brought near to God in Jesus Christ (Ex. 32:32-33, Eph. 1:7). To have one’s sins forgiven then, is equivalent to receiving salvation. Consequently, if repentance is for the remission of sins, then salvation cannot come in the absence of repentance.
Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” (Acts 2:38)
Concluding the recorded section of Peter’s first Gospel sermon, Peter identifies repentance as a necessary means by which we obtain the remission of sins. If one refuses to repent, then he also refuses to have his sins remitted.
Just as godly sorrow leads to repentance, so repentance also leads to salvation. “For godly sorrow produces repentance leading to salvation . . .” (2 Cor. 7:10). This is why God, who “desires all men to be saved”, “now commands all men everywhere to repent” (1 Tim. 2:4, Acts 17:30). God, therefore, has made it necessary for every individual to have a godly sorrow toward their sin and to change their mind about sinning. And not only this, but God demands that this change of mind should effect a change of direction in a person’s life, moving them toward God and resulting in righteous thoughts and behaviors. This process God calls repentance and He has required it of every sinner for the purpose of receiving salvation. It is for this reason that the Jews, upon hearing of the conversion of the first Gentiles, declared “Then God has also granted to the Gentiles repentance to life” (Acts 11:18).
Just as godly sorrow leads to repentance, so repentance also leads to salvation. “For godly sorrow produces repentance leading to salvation . . .” (2 Cor. 7:10). This is why God, who “desires all men to be saved”, “now commands all men everywhere to repent” (1 Tim. 2:4, Acts 17:30). God, therefore, has made it necessary for every individual to have a godly sorrow toward their sin and to change their mind about sinning. And not only this, but God demands that this change of mind should effect a change of direction in a person’s life, moving them toward God and resulting in righteous thoughts and behaviors. This process God calls repentance and He has required it of every sinner for the purpose of receiving salvation. It is for this reason that the Jews, upon hearing of the conversion of the first Gentiles, declared “Then God has also granted to the Gentiles repentance to life” (Acts 11:18).
Love for Christ and for One Another
The doctrine of salvation by faith alone, while simple to express and understand, creates a web of false doctrine in its wake. One false doctrine implied by “faith alone” doctrine is that a person can be saved apart from having love. The fact of the matter is this: without love it is impossible to be saved (1 John 1:9-11). The love of Christianity is not merely a warm feeling that we have for God and one another, but is rather seen in the way that we treat others and in the way that we conduct ourselves toward God. Perhaps one could argue that it is not possible to have faith in Jesus Christ to save them and yet not have love, but such a contention would contradict Scripture. Paul declared to the Church in Corinth,
“Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing” (1 Cor. 13:1-2, emph. added).
Here Paul affirms the possibility of having faith, and great faith at that, while yet failing to have love. The reader is left to ponder the question: If faith alone is sufficient for salvation, could one ever be saved apart from having love for his fellow man?
But that only deals with the love that we must have for each other; the love we demonstrate toward other people. What about love for God and Christ? It would be a gross oversight for any student of the Bible to overlook the greatest command in the Scriptures: And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength (Mark 12:30). Can anyone ever be saved apart from their love for God? Certainly not! For “if anyone does not love the Lord Jesus Christ, let him be accursed” (1 Cor. 16:22). One may contend that faith in Christ can never exist in the absence of a similar love for Christ. If anyone holds this position however, they would be compelled to demonstrate it from the Scriptures. As Paul said, “though I have all faith . . . but have not love, I am nothing.” Any doctrine which teaches faith alone for salvation must neglect the inclusion of love and therefore contradict the Scriptures.
But that only deals with the love that we must have for each other; the love we demonstrate toward other people. What about love for God and Christ? It would be a gross oversight for any student of the Bible to overlook the greatest command in the Scriptures: And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength (Mark 12:30). Can anyone ever be saved apart from their love for God? Certainly not! For “if anyone does not love the Lord Jesus Christ, let him be accursed” (1 Cor. 16:22). One may contend that faith in Christ can never exist in the absence of a similar love for Christ. If anyone holds this position however, they would be compelled to demonstrate it from the Scriptures. As Paul said, “though I have all faith . . . but have not love, I am nothing.” Any doctrine which teaches faith alone for salvation must neglect the inclusion of love and therefore contradict the Scriptures.
Confession
“Accept Jesus into your heart! Pray to God to forgive you of your sins and He alone will save you through faith alone!” This is a doctrine which is frequently taught in many congregations professing Christianity. The question arises however, Where in the New Testament was anyone ever saved like these people teach? If faith alone is sufficient for salvation, does confession become optional? If all one has to do to be saved is have faith in Jesus Christ to save them, then confession is not necessary for salvation. But this position militates against clear, New Testament teaching.
For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. (Rom. 10:10)
Also I [Christ] say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. But he who denies Me before men will be denied before the angels of God. (Luke 12:8-9)
At this point, a whirl of objections and confusions come rushing to meet us. “Isn’t faith and confession synonymous?” “Confession is the evidence of salvation, not a condition for salvation!” and a host of other responses. Why so much opposition to the contents of Scripture? Because “faith only” doctrine contradicts much of what the Scriptures say. Is confession the evidence or result of salvation? Not according to Romans 10:10. Such a position would completely invert the meaning of the passage. This doctrine would have the text read, “and with salvation, confession is made with the mouth”. But the opposite is read in the Bible: “and with the mouth confession is made to salvation.”
But are the two synonymous? No more could faith and confession be the same than the heart and mouth are the same. Belief is accomplished with the heart and confession is accomplished with the mouth. Can the mouth believe? In the same way that mouths cannot believe, it is evident to the reader that the heart cannot confess. If belief and confession were synonyms, then either part of the body, whether heart or mouth, could accomplish both. Since this is not the case, confession is clearly distinct from belief. To demonstrate the point even further, John writes a succinct refutation of the view which omits confession while relying on faith only for salvation:
But are the two synonymous? No more could faith and confession be the same than the heart and mouth are the same. Belief is accomplished with the heart and confession is accomplished with the mouth. Can the mouth believe? In the same way that mouths cannot believe, it is evident to the reader that the heart cannot confess. If belief and confession were synonyms, then either part of the body, whether heart or mouth, could accomplish both. Since this is not the case, confession is clearly distinct from belief. To demonstrate the point even further, John writes a succinct refutation of the view which omits confession while relying on faith only for salvation:
Nevertheless even among the [Jewish] rulers many believed in Him [Christ], but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. (John 12:42-43)
What did these Jewish leaders lack in order to obtain salvation? It was not faith, for John records that they faith. One might object and say that these leaders lacked “saving faith” in Jesus. The reader is urged to answer the question, what difference exists between “saving” faith and some other kind of faith? John makes no reference to the inferiority of the ruler’s faith. Further, the New Testament knows nothing of different “types” or “kinds” of faith. There was only one thing wrong with their faith: it was faith alone. These rulers had faith in Christ, yet they lacked confession. Either these rulers were saved by faith alone or they were not saved because they only had faith and nothing else. A plain reading of the text lends itself to the latter and not the former.
Baptism
Paul, in his letter to the Roman Church, expressed great joy concerning the Roman Christians’ deliverance from their bondage to sin. It is declared, “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered” (Rom. 6:17). Whatever this doctrine was, it released them from their bond of sin. But for what reason would anyone want to disassociate this passage, and therefore this ‘doctrine’ from its context? Notice just 14 verses earlier:
Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. (Rom. 6:3-6)
Death to sin. Burial in water. Raised in the likeness of Christ’s resurrection. This is what has set us free from sin. For our old man was “crucified with Him . . . that we should no longer be slaves of sin.” But how could one ever be crucified with Christ? Is it by having faith alone? The Bible makes it clear, faith alone can never set anyone free from sin, “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?” Immersion in water is the only means given in Scripture by which one dies with Christ, is buried, and is raised again to be united in the likeness of Christ’s resurrection.
Peter also affirms the necessity of baptism for salvation in his first letter to the saints. He writes, “There is also an antitype which now saves us, namely, baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God) through the resurrection of Jesus Christ” (1 Pet. 3:21). It is popular to reverse the meaning of this passage, making baptism the result of salvation rather than the means by which one is saved. Notice, there is an antitype “which now saves us”. What does this antitype do? It saves us. But what is this antitype? “baptism”. Therefore, baptism now saves us.
Often, the parenthetical phrase in the second portion of this verse is pitted against the first. This is not how biblical interpretation ought to be conducted. Verse should not be pitted against verse, or one verse chosen rather than another. To the contrary, all of Scripture speaks with one voice about God’s gift of salvation for mankind. Peter declared that this antitype now saves us. Therefore, any interpretation which confuses this plain teaching finds itself at odds with apostolic doctrine.
Peter also affirms the necessity of baptism for salvation in his first letter to the saints. He writes, “There is also an antitype which now saves us, namely, baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God) through the resurrection of Jesus Christ” (1 Pet. 3:21). It is popular to reverse the meaning of this passage, making baptism the result of salvation rather than the means by which one is saved. Notice, there is an antitype “which now saves us”. What does this antitype do? It saves us. But what is this antitype? “baptism”. Therefore, baptism now saves us.
Often, the parenthetical phrase in the second portion of this verse is pitted against the first. This is not how biblical interpretation ought to be conducted. Verse should not be pitted against verse, or one verse chosen rather than another. To the contrary, all of Scripture speaks with one voice about God’s gift of salvation for mankind. Peter declared that this antitype now saves us. Therefore, any interpretation which confuses this plain teaching finds itself at odds with apostolic doctrine.
Salvation by Faith; Not by Faith Alone
There is only one place in the entire New Testament where the word “faith” and “only” are found in the same verse: “You see then that a man is justified by works, and not by faith only” (James 2:24). If any doctrine was contrary to Scripture, it would be that salvation can be received on the basis of faith alone.
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.
But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe—and tremble! But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. You see then that a man is justified by works, and not by faith only.
Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
For as the body without the spirit is dead, so faith without works is dead also. (James 2:14-26)
One would be hard-pressed to craft a more straightforward teaching on the relationship between salvation and faith. It is popular in society to affirm salvation by faith alone, but just as Satan formulated his lie in the Garden of Eden by adding a single word to God’s teaching, Satan now removes that same word from the Law of Christ. We are taught by James that salvation is not by faith alone, yet salvation by faith alone doctrine permeates the landscape of “Christendom”. Just as no one would argue that a body without its spirit is alive, so too they should never argue that faith without works could ever save. Does faith then become unnecessary for salvation? Are we then not justified by faith? Hardly! There is a great chasm between the doctrine of salvation by faith and the doctrine of salvation by faith alone. Consider the explanation of the Hebrew writer:
By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith . . . By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance . . . By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense . . . By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them. By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned. By faith the walls of Jericho fell down after they were encircled for seven days. By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace. (Hebrews 7:31).
It is a tragic error in pervading theological circles that an “either/or” approach has been taken to the question of faith and its relationship to works. The question is often framed as if faith cannot be accompanied by works, else it becomes contaminated and ineffectual. Nothing could be further from the truth. We ask the question, was it by faith or works that the walls of Jericho fell down? Was Noah saved from the flood by faith or by his works? Were the first-born of Israel saved on the Passover because of the nation’s faith or because of their works? We trust that the reader can see the futility of such questions. The walls of Jericho fell by faith, after the people had marched around them. Noah was saved by faith, after he built the ark. The firstborn of Israel were spared by faith, after blood had been smeared on the doorposts. “Do you see that faith was working together with his works, and by works faith was made perfect?” (James 2:22). The question of faith’s relationship cannot be answered with an either/or, but rather by the word “and”. Today, we are still saved by faith, after we have submitted to God’s commands through obedience to His will. We are saved by faith after we obey the Gospel.
Conclusion
It is a tragedy that many people have been taught, and have come to accept that salvation can be obtained by faith alone. Such a doctrine denies necessarily that repentance is not a prerequisite to salvation, despite the plain teaching of Scripture to the contrary. Confession is also relegated to the evidence of salvation, rather than a condition. Further, while revolting both to the casual reader of the Bible and to the professional theologian alike, the doctrine of salvation by faith alone makes salvation possible in the absence of any love for our fellow man or for Christ. Baptism is also reduced to a position that is unknown to the New Testament. Paul and Peter both affirm the necessary step of baptism in order to be saved. All of this is not to say that salvation is not by faith, but that it is not by faith alone. Every person living today must be saved by faith. But each person will only be saved by their faith after they obey God’s will for salvation.