Remissional Redundancy?

The Bible tells us that Jesus Christ paid for all sins on the Cross. But some say that a person’s sins are not remitted until they are correctly baptized, citing Acts 2:38. Are there two different remissions of sin? Is there a remissional redundancy: one at the Cross, and another at the time of personal water baptism?

He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. (1 Peter 2:24)

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Jesus taught that his blood remitted sin: “my blood . . . which is shed for many for the remission of sins.” (Matt. 26:28). The writer of Hebrews states: “without the shedding of blood there is no forgiveness.” (Heb. 9:22). (The KJV says “remission” in the place of forgiveness.[1] That is because remission and forgiveness are the same thing.[2]) It was the specific blood of Jesus that forgives our sins. “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of his grace.” (Eph. 1:7). Jesus is the final sacrifice for all sins: “Now where remission of these is, there is no more offering for sin.” (Heb. 10:18). We are forgiven when we believe in Jesus. Peter preached, “everyone who believes in him receives forgiveness of sins through his name[3].” (Acts 10:43).

When and where is sin remitted? -- at the Cross. His death on the Cross is proof that sin is remitted. Paul says, “because anyone who has died has been freed from sin.” (Rom 6:7). If the Bible states that Jesus’ death on the Cross is the sacrifice for our sins; if it says he died to our sins only once; and if it says he could not be held by death, but is raised to give us life and salvation, then, we can safely say that our sins imputed to Jesus on the Cross were cleansed, taken away or paid for there and his resurrection testifies it is so:

The death he died, he died to sin once for all; but the life he lives, he lives to God. (Romans 6:10)

And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. (Heb. 10:10)

But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. (Acts 24:24)

Jesus did away with our sins on the Cross: “But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.” (Heb. 9:26) He does not offer himself to remit sins day after day. Otherwise he would have to suffer death everyday since God made the world. We need not to ask him to remit our sins day after day. He has done away with sin by his death on the Cross, once, for all time:

Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. (Heb. 9:6)

Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. (Heb. 7:27)

To contend that sin is not fully remitted at the Cross fails to understand the resurrection of Jesus. He could not be raised from the dead if our sins, imputed against him, were not done away with. He would still bear our sins. But the Bible says our sins are no longer imputed to him:

How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Heb. 9:14)

To read the rest of this article go to "Remissional Redundancy?"

Other articles you might be interested in Remission of Sins in Acts 2:38

and How Did Paul 'Wash Away' His Sins?

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[1] There are seven words in the whole Bible used for forgiveness: three in Hebrew: 1) Kipper = “to cover”; Nasa = “to bear,” “take away guilt”; 3) Salah = “to pardon.” There are four in Greek: 1) Apolyein = “to put away”; 2) Paresis = “putting away,” “disregarding” (only one time - Rom. 3:25); 3) Charizesthai = “to forgive sins” - (especially expresses the graciousness of God’s forgiveness. This word is used only in Luke (7:21; Acts 3:4) and Paul (2 Cor. 2:7; Eph. 4:32; Col. 2:13; 3:13).); 4) Aphesis = “forgiveness” - (which conveys the idea of “sending away” or “letting go.” It is a noun 15 times and a verb 40 times). Aphesis is the most common word in the NT for forgiveness. There are ten verses in the KJV that use the word remission (Matt. 26:28; Mk, 1:4; Lk, 1:77; Lk, 3:3; Lk, 24:47; Acts 2:38; Acts 10:43; Rom. 3:25; Heb. 9:22; Heb. 10:18). All these verses, except Rom. 3:25 (paresis) use the Greek work aphesis. Aphesis is rooted in the verb aphieemi, which is rendered in English as “forgive,” “left,” “leave,” “sent away,” “omitted,” “forsook,” “remit,” “let go,” or “put away.” Aphesis is used 17 times in the KJV as “forgiveness,” “remission,” “deliverance,” or “set at liberty.”

[2] The Greek word for remission is also the same Greek word for forgiveness. The word “forgiveness” in Acts 5:31 is translated from the Greek word aphesis. The word “remission” in Acts 2:38 is also translated from the Greek work aphesis. (The only place where “remission” is not translated from aphesis is Romans 3:25 where the word is paresis. In this case the word means “overlooking” or allowing sins to go unpunished. This would not be remission in the sense of taking away sins, as the context of the verse bears out.)

[3] To believe “in his name” means the same as believe in the person who possesses the name. To believe in the name of Jesus, is a Hebrew way of saying, “believe in Jesus.”

The Value of Preserving Historical Memory

Bio-ethicist Leon Kass[1] warns us that in the near future, pharmaceuticals will exist that will enable a person to edit their memories in order to achieve happiness. The advancing field of neuroscience is working to discover chemicals that will alter human memories. Society will welcome this drug as humane since it will relieve people of the pain of personally traumatic events. But Kass protests that any drug that interferes with memory formation, directly impacts character formation. Since one’s identity is connected to one’s memory, using such a drug transforms who one really is. In the process of remembering one’s life, without the painful or negative parts, one produces a different soul.

My concern is not with the advancing ethical issues of biotechnology. My concern is with the historical memory of Oneness Pentecostals. It is disturbing how historical editors of the UPCI have interfered with its historical memories in order to shape the UPCI identity. As the present generation seeks to define its distinctiveness, it is tempted to redact its history in order to remove some of the painful, negative or unflattering facts, events, or persons, of the past.

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More subtly, some distant or deeper roots are “forgotten” to make the past look like the present. Kass maintains that memory altering drugs would allow a person to uncouple past events from current emotions, so that the person is able to recall negative, even traumatic events as though they really were not so bad or important. Nonetheless, one does not need such a drug to alter one’s memory. If the keepers of a group’s history (even with good intentions) embellish the favorable memories over time, and little by little remove or marginalize the unfavorable memories, the character and identity of the group will change almost unconsciously. More than a few facts are being altered. The very identity, character, and soul of the movement are being made over.

We should expect any group to defend their group history against any attempts at revision by a malicious redactor (perceived or actual). It is only right for them to safeguard the character of the UPCI. Nevertheless, outside voices are needed to bring to consciousness those memories and voices from the UPCI past, which do not resonate with the present version of UPCI history. The members of a group should challenge factual error and misrepresentations of their past. At the same time, it is incumbent upon the historians to not reject out of hand data that conflicts with present day assumptions. Instead, they are responsible to preserve all their memories honestly, and that means to acknowledge and come to terms with elements of the past that challenge long-held conventions or traditions. They must hold the memories of their group in sacred trust. This means listening to voices from their past, which bring to light facts that dispute the present accepted “gallery of pictures” of their historical family album.

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[1] Leon Kass, Beyond Therapy: Biotechnology and the Pursuit of Happiness, (Regan Books, December 1, 2003).

Does Faith Equal Obedience?

Does faith equal obedience? There are Christians who attempt to redefine the Gospel by making faith the equivalent of obedience. In so doing, the whole point of the Gospel is lost. Gospel is swallowed up by Law. Paul makes a critical distinction between those who observe the law and those who “believe what you heard” (Gal. 3:2) So should we. There is a difference between obedience to God’s Word and faith in God’s Word. Obedience should follow faith (Heb. 5:9; 1 John 2:5; 5:3). Faith and obedience are never separated in the Christian life (Rom. 16:26; 1 Pet. 1:22). Yet, they are never treated as synonymous (Rom. 4:1-5).

Why? The Bible teaches that no one can obey enough to merit salvation. This is the heart of the problem Jesus came to solve. We are not able to fully obey God’s Word (Romans 3:23). Only Jesus was able to perfectly obey God’s Word. [Was Jesus a Christian?[1]] While we fail to fully keep God’s Word, Jesus did not fail. He alone is the Son of God, in whom the Father is well pleased. He was spotless, sinless, and without guile. Christ is the righteousness of God. Here is the miracle of the Gospel and the grace of God: God, out of His grace allows us to receive Christ’s righteousness through believing the Word of the Gospel.

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Paul does even more than distinguish between the observing of law and faith. He identifies a new kind of righteousness (Romans 1:17; 3:21-22). It is the righteousness that is the product of Christ’s perfect obedience. And this new kind of righteousness is available to those who believe in Christ. This is the reason why Paul speaks in Romans 1:5 about the eivj u`pakoh.n pi,stewj (obedience of faith). The King James translates this as “for obedience to the faith.” However most translators and many respected scholars translate this phrase as the obedience that IS faith. Cranfield, an eminent Romans scholar, presents in his timeless commentary all the grammatical possibilities for this phrase. Then, as is his method, he lays out the reasons for each one. Finally, he gives the reasons for his choice: “Of these the one which seems to us to suit best the structure of Paul’s thought in Romans is ‘the obedience which consists of faith.’”[2]

Read the rest of this article at Does Faith Equal Obedience?

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[1] http://www.inchristalone.org/WasJesusAChristian.htm

[2] The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds., J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton, (Edinburgh: T & T Clark, 1994). Vol. I, p. 66.

“Easy Believism: How Would ‘Hard Believism’ Affect the Gospel?”

Those who challenge the teaching of salvation by faith alone in Christ alone use such loaded phrases as “easy believism,” and “cheap grace.” The insinuation is that salvation by faith alone is watered-down, lax, and morally weak. In the historic debate salvation by faith has been characterize as antinomian, i.e., lawless. It is assumed that Christians who believe they are saved by the sheer grace of God, with only naked faith in Christ, are ethically irresponsible and morally careless. They are seen as neglecting obedience to God and the necessity of good works.

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But if there is “easy believism,” then one wonders what “hard believism” would be like. How does one make believing harder? And should we make it harder? As we look deeper, we see that the aspersion of “easy believism” goes to the very definition and nature of faith. What is true saving faith?

To have faith means more than to have an opinion, belief or conviction. It means far more than knowledge or acknowledgment. It means trust and reliance. "Reliance upon a thing or person supposed to be trustworthy, this is Faith."[1] As I said, some make the mistake of faulting those who hold to "faith alone" as "easy believism" or mere "mental assent." But the issue is more than "easy believism" or "uneasy legalism." The phrase "easy believism" betrays a lack of understanding concerning what Scripture teaches about saving faith. The issue is the clear meaning of saving faith as presented in Scripture.

Read the rest of this article at "Easy Believism: How Would 'Hard Believism' Affect the Gospel?"

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[1] H.C.G. Moule, Justification By Faith, (London, John F. Shaw and Co., n.d.), p. 12.

1 Peter 3:21 “Water Baptism and Salvation”

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The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21 KJV)

Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, (1 Peter 3:21 ESV)

Corresponding to that, baptism now saves you--not the removal of dirt from the flesh, but an appeal to God for a good conscience--through the resurrection of Jesus Christ, (1 Peter 3:21 NASB)

[A]nd this water symbolizes baptism that now saves you also-- not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, (1 Peter 3:21 NIV)

Does Peter Teach That Water Baptism Saves?

Baptismal remission is buttressed primarily by three specific verses in the Bible. The first is Acts 2:38, the second is 1 Peter 3:21, and these are linked to Jesus’ words in Mark 16:16. These three verses are cited as though they exist in a mutually supportive bond, and as proof that the apostolic teaching is baptismal remission.

One writer, Talmadge French[1] asserts that the case for baptismal remission is made by a proper understanding of the word eis, and the proper connection of Acts 2:38 with 1 Peter 3:21:

Peter, to the contrary, makes such a strong case for baptism that he says Noah was “saved,” not by the Ark, but “by water”! God, of course, saved them, but it was through the agency of water, in that the water lifted them above the judgment. The Apostle points out that the water is the antitype of water-baptism that “doth also now save us.” Why? Because of the Name of Jesus! Baptism in Jesus’ Name (Acts 2:38) is “for the remission of sins,” or, as indicated by the work eis (Gk). In order to access remission. This literally means into the remission of sins, but not because, or as a result, of sins already remitted.[2]

First, before we look at the exegesis, one thing that stands out to me, French uses circular reasoning to prove baptismal remission. He first assumes that water-baptism is the means of sin’s remission. In order to prove that “for” in Acts 2:38 means that sin is remitted by baptism, he cites 1 Peter 3:21, as further support that water-baptism saves. But, in his conclusion about 1 Peter, he circles back to Acts 2:38 to prove that Peter teaches water-baptism saves us. Both verses are interpreted in a way that appears to support French’s a priori assumption – baptismal remission. It seems baptismal remission is automatically assumed to be true. Only then, are all the verses of Scripture interpreted as confirming that assumption.

If you would like to read the rest of this article go to "1 Peter 3:21 'Water Baptism and Salvation'"

You might also be interested to read Does Baptism Save? from Q & A.

[1] Author of Our God is One, Talmadge is a former ordained minister of the UPCI and teacher at the Indiana Bible College (a UPCI school). He is now Education Committee Chairman of the World Pentecostal Fellowship and teaches at the Apostolic School of Theology in Sacramento, CA.

[2] Talmadge French, Theology Column, Indiana Bible College Perspectives, Vol. 13, No. 3, p. 7.

Mark 16:16 “He That Believes Shall Not Be Condemned”

Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (Mark 16:16 ESV)

Some Christians believe this passage teaches that only those who are baptized are or can be saved. Is this true? Those who believe in and teach baptismal remission (and regeneration) base their teaching on this verse. Does Jesus teach that those who believe, but are not baptized, are not save? I do not believe this is what Jesus meant.

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First, Jesus said, "But he that believeth not shall be damned." If you take it word for word, then the only one not condemned is the one who does not believe. Rather than take it literally, some add their interpretation "of course one who does not believe will not be saved, because he will not be baptized." That is an assumption and a fallacy known as “the converse of the condition.” If you applied to this to other passages you would have serious problems. For example, Paul said, “If you belong to Christ, then you are Abraham’s seed.” (Gal. 3:29), could you reverse that and say, “If you are Abraham’s seed, you belong to Christ”? Surely not!

If you would like to read the rest of this article go to "Mark 16:16 'He That Believes Shall Not Be Condemned.'"

You might also be interested to read "Does Baptism Save?" from Q & A on my website.

Justified But Not “Born Again”

Can you be justified but not “born again”? Some say it’s possible. Oneness Pentecostals attempt to reconcile their view of Acts 2:38-is-the-New Birth with the traditional understanding of justification by faith alone in Christ alone. To do this they say a person can be justified, but not yet born again. Several connected to schools in the UPCI have developed an approach that a person is justified by faith, but still must follow the UPCI Acts 2:38 formula to be born again. For those who believe the traditional view of justification, this is obviously inconceivable. But in some strange way, the UPCI sees this as a solution to the differences between their view of Acts 2:38 and those who believe salvation is by faith alone in Christ.

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The Bible teaches that one is born again when the Holy Spirit transforms one’s heart from unbelief to faith. The New Birth is necessary because the unbelieving heart is dead in sin. The heart must be made new to receive and believe the Gospel. The Bible teaches that God gives us a new birth when He alone (unilaterally = from God’s side) revives our dead heart based on His sovereign power and grace. When we are born again we experience a “spiritual resurrection into a new sphere of life.” [T.C. Hammond, In Understanding Be Men, p. 147.] We become alive to God. God plants a “new principle of life” in our souls. This fulfills the ancient promise through the prophet:

I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh (Ezekiel 19:11 NIV)

I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ezekiel 36:26-27 NIV)

God puts his Spirit within us and gives us a new heart when we are born again. This must happen before a person has the power to believe or respond to God. This is what Jesus taught:

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. (John 6:44 NIV)

Why? Those dead in sin cannot respond or believe. If a person is not born again, they cannot be justified because they are dead in sin -- they cannot, and do not, desire to believe:

You were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. (Eph. 2:1,2 NIV).

To read the rest of the article go to Justified But Not "Born Again"?

You might also wish to read What is Justification by Faith? and What Makes You Right with God? and Will the Real "Justification by Faith" Please Stand Up!

NOTE: A more expanded study of this subject can be found in my paper “Can the Gospel Be Fractured?”

Is Justification a “Component” of Salvation?

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Justification by faith is essential to salvation. It is the center of one’s relationship with God. Failing to understand either the importance of justification or its nature is a serious problem. Ideas that cause us to misunderstand justification directly affect our faith and our saving relationship with God.

In the discussion of the nature of justification, I have addressed in previous blogs what I believe are some of the wrong and harmful notions of justification by faith. So far we have talked about the idea of “re-justification.” As I shared:

The error of the term “re-justification” is the same as the mistaken idea of “transformational justification.” Justification is a once-for-all-time reality that has vital, ongoing consequences in the future life of the Christian. The justified person does not need to be re-justified. Just like in our natural, physical birth, a person is born once. This event is the beginning of a long life of being a “born” person. But there is no need to be born (in the natural sense) again or repetitively. This fact is so obvious that it sounds ridiculous to even state it. But, the idea of “re-justification” is just as ridiculous as saying a person has to be repetitively born . . . Therefore, using the phrase “re-justification” is as unnecessary as saying one must be “born again” again.

In another blog I talked about the idea of “instantaneous” justification. The use of this term assumes that there are parts or levels of justification, the first of which is instantaneous. I wrote:

In the Bible, when a person believed God, they were justified at that moment. “Abraham believed God and it was counted to him as righteousness.” (Rom. 4:3 ESV) The context of Romans 4 Paul is discussing the nature of justification as illustrated in the faith of Abraham. In Galatians, Paul teaches that NT believers are children of Abraham by faith. (Galatians 3: 6-14) When was Abraham counted righteousness? When he believed God.

The same response goes for the concept “initial” justification. It faces the same problem.

First of all, just like “re-justification” and “instantaneous” justification the idea of “initial” justification is unwarranted. All of these qualifiers change the biblical meaning of justification by faith as it is taught in Scripture. As I have stated, justification is not a process, the equal of sanctification. It is a once-for-all-time work of God. Here is the fundamental reason it is not a process: the righteousness by which one is justified is Christ’s righteousness and not one’s own.

Justification is a whole, occurring at the moment of truth faith (as I recently blogged) and is effective for the rest of one’s walk of faith. Justification as an event is not a process, neither is it a progressive work, as if we become increasing justified or need to renew or recharge our justification. Nonetheless, its effect is an ongoing reality in the life of the justified. There is a progressive effect of justification on our lives as we learn the power of living the justified life. This is certainly a process as we live by faith. But this does not define the meaning of justification as a progressive process.

View complete article at Is Justification a "Component" of Salvation?

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Does Acts 19:5-6 Prove Acts 2:38 is the New Birth?

“Paul asked questions like ‘Have you received the Holy Ghost since you believed? Read Acts 19.” Doesn’t this show that Paul believed that Acts 2:38 was the New Birth?

This does not prove that Paul taught or practiced Acts 2:38 as the UPCI believes it.

A closer look shows that the situation in Acts 19 is not so simply explained. When Paul visited the men in Ephesus, he tested whether they had heard about Christ by asking them if the Holy Spirit had come to them. It was the Holy Spirit that always opened hearts to believe the Gospel (cp. Caesarea, Lydia, et. al.). It was the Holy Spirit that came on those who believed the Gospel. If they knew about the Holy Spirit, then they would necessarily know about Jesus and the Gospel. When they said they had not heard about the Holy Spirit, Paul knew that they were not believers in the Gospel. At that precise point, Paul preached the Gospel to the Ephesians by explaining to them that they should “believe in Him who was coming after him, that is, in Jesus.” (Acts 19:4 NAS). This is what Paul told them to do. He did not tell them they would not be saved unless they were baptized. He did not teach them that the real secret was to be baptized with the formula “in the name of Jesus” only. He did not tell them they needed to prove they had the Holy Spirit by speaking with tongues. None of that was necessary because Paul did not believe or teach those ideas. He told them they needed to believe in Jesus – the one that John, their leader, preached about.

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Later when Paul spoke his final words to the elders of the Ephesian churches, he reconfirmed the priority of the Gospel to them by restating his mission: “that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.” (Acts 20:24 NAS). Paul could have told them, “Keep preaching baptism in Jesus name.” or, “Don’t ever let go of speaking with tongues as the initial evidence.” But he never even hinted at those notions. He reminded them that the center of his ministry – the ministry by which God brought them into the Church – was the “gospel of the grace of God.”

To best understand how Paul truly understood the events of Acts 19 we need only to read his words in Ephesians 1:13 (NAS): “In Him, you also, after listening to the message of truth, the gospel of your salvation-- having also believed, you were sealed in Him with the Holy Spirit of promise,” The sequence of events as Paul states them is simple. The Ephesians heard the “gospel of your salvation” and then believed. When they believed they were “sealed in Him [Christ] with the Holy Spirit.” The Holy Spirit opened their hearts to believe the Gospel, and then he sealed them into Christ. There were not sealed because they spoke with tongues. They were sealed with the Holy Spirit when the believed the Gospel.

The picture of what happened in Ephesus is very evident when you read all the Ephesians texts together in their proper historical order: First, Paul preached to them to “believe . . . in Jesus.” Next, Paul exhorted the Ephesians about the centrality of the “gospel of the grace of God.” Finally, Paul reminded them in an epistle that they had received the Holy Spirit at the time they believed the Gospel. There is no mention of a specific form of water baptism or of any necessary evidence such as speaking with tongue. There is not even a hint of these doctrines. But, the idea of believing the Gospel – faith alone in Christ alone – is central and conspicuous to Paul teaching about salvation.

Justified at the Moment of True Faith

Do the Scriptures teach that a person is justified by faith alone? Those who believe that salvation is not by faith alone, in the matter of justification by faith, attempt to redefine faith in a less than biblical manner. Others endeavor to make faith a mere part of the equation. The further questions are, does justification take place at the moment of truth faith in Christ? Is a person saved at the moment of truth faith in Jesus Christ? Simply reading the many passages below makes it clear that one is justified at the moment of true faith. [Underscore and italics below are mine; translation NIV]

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Luke 7: 47 Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little." 48 Then Jesus said to her, "Your sins are forgiven." 49 The other guests began to say among themselves, "Who is this who even forgives sins?" 50 Jesus said to the woman, "Your faith has saved you; go in peace."

John 3:16 "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. . . . 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. . . . John 3:36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him."

John 5:24 "I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.

Acts 13:38 "Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. 39 Through him everyone who believes is justified from everything you could not be justified from by the law of Moses.

Acts 15: 7After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us.9 He made no distinction between us and them, for he purified their hearts by faith.

This passage refers to the events of Acts 10 and 11.

Acts 11:17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?"

This refers to the event when Peter preached these words:

Acts 10:39 "We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, 40 but God raised him from the dead on the third day and caused him to be seen. 41 He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."

Acts 16:31 They replied, "Believe in the Lord Jesus, and you will be saved—you and your household."

Romans 3:22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, 23 for all have sinned and fall short of the glory of God, 24 and are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished— 26 he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. 27 Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. 28 For we maintain that a man is justified by faith apart from observing the law. 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Romans 4: 3What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness." 4 Now when a man works, his wages are not credited to him as a gift, but as an obligation. 5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works:

Romans 5:1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.

Romans 10: 9 That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. 10 For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.

Galatians 2:16 know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.

Galatians 3:6 Consider Abraham: "He believed God, and it was credited to him as righteousness." 7 Understand, then, that those who believe are children of Abraham. 8 The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you." 9 So those who have faith are blessed along with Abraham, the man of faith. 10 All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law." 11 Clearly no one is justified before God by the law, because, "The righteous will live by faith." 12 The law is not based on faith; on the contrary, "The man who does these things will live by them." 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." 14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.

Galatians 3:24 So the law was put in charge to lead us to Christ that we might be justified by faith. 25 Now that faith has come, we are no longer under the supervision of the law. 26 You are all sons of God through faith in Christ Jesus,

Ephesians 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory.

Ephesians 2:8 For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.

Philippians 3:8 What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith.

1 John 5:1 Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well. 2 This is how we know that we love the children of God: by loving God and carrying out his commands. 3 This is love for God: to obey his commands. And his commands are not burdensome, 4 for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith. 5 Who is it that overcomes the world? Only he who believes that Jesus is the Son of God. . . . 10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son.

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