Home > Book of Hebrews, Christ's kingdom, The Gospel > R. Govett on faith and works

R. Govett on faith and works

May 30, 2014

This post presents the first chapter from Robert Govett’s book: “Entrance into the Kingdom; or, Reward According to Works.” [Charles J. Thynne,  London 1922. https://archive.org/details/entranceintoking00gove. CHAPTER I, pp. 9-23.] Govett here discusses the relationship between the gift of salvation, and the believer’s rewards for their works.

Information about Govett’s life is available in a thesis by D.E. Seip, (2009): Robert Govett: his understanding of the millennium.

Robert Govett

Robert Govett 1813-1901


The propositions intended to be proved in the present pages are two.



To the Jew under the law it was proposed of God to win eternal life by his own obedience to the divine commands. This is proved by the following passages:

1. “And behold one came and said unto him, Good Master, (teacher) what good thing shall I do, that I may have eternal life? And he said unto him, why callest thou me good? There is none good but one, that is God; but if thou wishest to enter into life, keep the commandments. He saith unto him. Which? Jesus said, Thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother: and, thou shalt love thy neighbour as thyself:” Matt, xix, 16 — 19. So Mark x, 17; Luke xviii, 18.

2. “And behold a certain lawyer stood up, and tempted him, saying. Master, what shall I do to inherit eternal life? He said unto him. What is written in the law? how readest thou? And he answering said. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him. Thou hast answered right; this do and thou shall live:” Luke x, 25 — 28.

But these righteous conditions have never been fulfilled by any son of man, save Jesus. The new ground therefore taken by the Gospel, is, that eternal life is granted at once to the Christian by faith in the work of Messiah, as the ensuing declarations prove.

1. “This is the record (testimony) that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life:” I John v. II, 12.

2. “My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand:” John x, 27, 28.

3. “As thou hast given him (thy Son) power over all flesh, that he should give eternal life to as many as thou hast given him:” John xvii, 2.

Eternal life is attached to faith in the revelation of the new name of God under the Gospel; or, as it is sometimes described, it is granted to those who believe on the name of the Son of God.

4. “As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in him should not perish but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish but have everlasting life:” John iii, 14 — 16.

5. “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:” John iii, 36.

6. ” And this is the will of him that sent me, that every one which seeth the Son and believeth on him may have everlasting life, and I will raise him up at the last day: ” John vi, 40.

7. “Verily I say unto you, he that believeth on me hath everlasting life:” John vi, 47.

Confirmatory declarations may be found in John v, 24; xvii, 3; 1 Tim. i, 16; 1 John v, 13, 20.

I now pass on to the second proposition.

The participation of believers in the kingdom of God depends upon their conduct after they begin to believe.

And first we inquire, what is meant by “the kingdom of God?”

Most take it to signify the gospel dispensation — the spiritual reign of grace.

I suppose it to intend the future visible reign of Messiah in glory for a thousand years.

The proofs that generally the phrase does so mean, are such as the following: —

1. The idea of the “kingdom of heaven,” it is agreed, is taken from the prophecies of Daniel.

i. “And in the days of these (ten) kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever:” Dan. ii, 44.

ii. Nebuchadnezzar was driven from men because of his attributing his dominion to himself: he was restored to it, “after he should have known that the heavens do rule:” iv, 26.

iii. “The same horn made war with the saints and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High, (or rather, ‘ to the saints of the heavenly places:’) and the time came that the saints possessed the kingdom:” vii, 21, 22.

2. From these and similar passages of the prophets, the Jews were expecting that dominion should be given to themselves over all the nations of the earth; and that Messiah should be their prince, ruling at Jerusalem. This is granted by all. But it appears also, from several passages of the New Testament that while they were mistaken in supposing themselves the saints to whom the kingdom was promised, they were yet right in their main expectations.

i. “Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” “Then answered Peter and said unto him, behold we have forsaken all and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel:” Matt, xix, 23, 24, 27, 28.

ii. The mother of James and John petitions Christ, that her “two sons might sit, the one on thy right hand and the other on thy left, in thy kingdom.” Jesus, in his reply, would teach them that they knew not, in asking for such a boon, how much of suffering must be endured, before such a post could be attained. He adds also, that such places of dignity were not at his own disposal, but already decreed by the Father: Matt, xx, 20-23,

iii. “And when one of them that sat at meat with him heard these things, he said unto him. Blessed is he that shall eat bread in the kingdom of God:” Luke xiv, 15. Jesus takes up his words, and intimates that while it would be blessed, yet that men in general would not regard the invitation to that banquet of God.

iv. It is in virtue of such general agreement with the thoughts of the Jewish nation, that the Jews are called “the children of the kingdom:” (Matt, vii, 12) though for their unbelief the majority would be cast out.

3. The kingdom is spoken of as still future: the Gospel stands related to it only as the invitation does to the feast.

i. “Thy kingdom come:” Luke xi, 2.

ii. “The law and the prophets were until John: since that time the kingdom of God is being preached, and every one is pressing into it:” Luke xvi, 16.

iii. In the parable of the wedding supper all that is supposed to be done, is the collecting of guests for the feast. The feast begins not till all are assembled, and till the king has come in, and put out the unfit guests: Matt, xxii.

4. The Transfiguration was a type of the kingdom. The kingdom is to be set up at Jesus’ return in glory.

i. When Peter had confessed Jesus as the Son of the living God in the name of his fellow-apostles, Jesus foretells the future erection of his church, and its resurrection from the gates of Hades, (not, ‘of hell.’) He then promised to Peter the keys of the kingdom of heaven, and foretells his own death. He fore- warns the disciple, that his career must be one of suffering like his Master’s. But what then? Even martyrdom, far from being an obstacle to entrance into the kingdom, should admit into it. “For whosoever shall save his life shall lose it: and whosoever shall lose his life for my sake shall find if.” And when shall that be? “The Son of man shall come in the glory of his Father with his angels; and then shall he reward each* according to his works. Verily I say unto you, there be some standing here, which shall not taste of death till they shall see the Son of man coming in his kingdom:” Matt, xvi, 13 — 28. f

Then follows, in each of the gospels, an account of the Transfiguration. That scene is, therefore, a type of the coming kingdom of Messiah, when the dead saints and the living shall both meet in the presence of Christ, and the Father’s voice of attestation and of joy shall go forth, while his brightness encircles the whole.

5. The kingdom of God is spoken of as the time of reward for the persecuted in this life.

i. “Blessed are they which have been (Greek) persecuted for righteousness’ sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven:” Matt. v. 11, 12.

ii. “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God:” Acts xiv, 22.

The disciples were already within the church and believers in the Gospel. But they had yet to enter the kingdom, which is set before them as their hope.

iii. “We ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulation that ye endure, which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye even suffer:” 2 Thess. i, 4, 5.

iv. “I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom:” i Tim. iv, i8.

6. The circumstances of it prove it to be the kingdom of glory. It is to be at Christ’s return, at the last trump.

i. “The Son of man shall send forth his angels and they shall gather out of his kingdom all stumbling-blocks* and them which do iniquity: and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father:” Matt, xiii, 41–43.

ii. “I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” Matt, xxvi, 29.

iii. ” With desire I have desired to eat this Passover with you before I suffer, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God: ” Luke xxii, 15, 16.

iv. “Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel:” Luke xxiii, 28 — 30.

The employment shows that the time of grace is not meant, but the season of glory after the resurrection.

The kingdom of heaven then, is the millennial glory appointed for Christ.

But there is one exception to this use of the expression which is often quoted. The Pharisees inquired of the Saviour, “When is the kingdom of God coming?” To which he replied, “The kingdom of God is not coming with observation, (watching,) neither shall they say, ‘Lo here,’ or ‘lo there,’ for behold, the kingdom of God is within you:” Luke xvii, 20, 21.

In the above words, our Lord refers the Pharisees to the necessary internal preparation of the soul, without which, inquiry into the outward and future kingdom was but curious folly. But this was a reply only to the cavillers and ungodly, not to his believing people. To them, in the next verses, he proceeds to speak of it as future and visible, declaring that at his return he would blaze forth in majesty filling from end to end the sky, like the lightning.

We have now to prove, that the kingdom is a time of reward: and that the entrance into it will turn upon the conduct of the believer.

i. So connected is one part of the subject with another, that some of the passages already adduced present a portion of the evidence. In Matthew xvi, Jesus, after foretelling his own death, invites the disciples to follow him even unto death, promising that life so lost shall be found again in the kingdom. “For the Son of man shall come in the glory of his Father, and then shall he reward each according to his works.” He closes with a promise to give a sight of his kingdom to some then present before they should die.

ii. In connexion with this we may take the passage which more especially affirms, that the duration of the kingdom shall be for a thousand years. There the martyrs for Christ’s sake specially appear: Rev. xx, 4.

iii. “The seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ.” Thereupon the elders say before God, “Thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give the REWARD unto thy servants the prophets, and to the saints, and to them that fear thy name, small and great: ” Rev. xi, 15 — 18.

As it is the kingdom of the saints, those who enter must be holy ones.

i. “Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity:” Matt, vii, 21 — 23.

ii. “Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murder, drunkenness, revellings, and such like, of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God:” Gal. v, 19 — 21.

It is set before the disciple as the object of his desire and striving.

i. “Therefore take no thought (be not anxious), saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you:” Matt, vi, 31 — 33.

ii. “From the days of John the Baptist until now, the kingdom of heaven is suffering violence, and violent ones are taking it by force:” {See Greek.) Matt, xi, 12.

iii. “Fear not little flock, for it is your Father’s good pleasure to give you the kingdom. Sell that ye have and give alms, provide yourself bags which wax not old, a treasure in the heavens, that fadeth not:” Luke xii, 32, 33.

iv. “Beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance: and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity; (love) . For if these things be in you and abound they make you that ye shall neither be idle (marg.) nor unfruitful in the knowledge of our Lord Jesus Christ …. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fail, for so the entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ:” 2 Pet. i, 5 — 11.

Here the kingdom is called “everlasting,” and so it is, in one view, for those who reign the thousand years shall also reign “for ever and ever:” Rev. xx, 4; xxii, 5.

v. “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven:” Matt, v, 19.

Several passages already quoted discover how closely connected are the resurrection and the kingdom. The Saviour then advises his disciples to seek their reward, not now, but in the kingdom.

vi. “Take heed that ye do not your alms before men, to be seen of them, otherwise ye have no reward of your Father which is in heaven.” The Pharisees did theirs to be seen: they had their reward in the present life: Matt, vi, i, 2. “Then said he also to him that bade him, When thou makest a dinner or supper call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just:” Luke xiv, 12 — 14.

7. On the ground of reward according to works, the living heathen nations of the globe receive their part in the kingdom, or are cast out.

“Then shall the king say to them on his right hand. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: sick, and ye visited me: I was in prison, and ye came unto me:” Matt, xxv, 34 — 36.

The tracing out these truths will fully repay the student of Holy Scripture.

It is owing to the different footing on which the Most High has set eternal life on the one hand, and the kingdom of God on the other, that the Epistle to the Romans stands so contrasted with that to the Hebrews.

The grand subject of the Romans is, the Righteousness PROVIDED BY GOD. The apostle first manifests the necessity of righteousness; because God has proclaimed himself the enemy of all unrighteousness. He is the avenger of offences against himself and mankind.

But the heathen are guilty of both kinds of transgression, and condemned by their own consciences.

Nor do the Jews stand on higher ground. They offend against greater light than the Gentiles, and are guilty before both God and man. The just condemnation of all the world is then proved by scripture quotations. There is therefore none deserving of eternal life, either among Jews or Gentiles. Hereupon the Holy Spirit develops the righteousness provided for the guilty by the imputed obedience and death of Christ, which is appropriated by faith: Ch. i, ii, iii.

Even Abraham was justified by faith, and not by his circumcision, or by his obedience generally: Ch. iv. In chap. V, God’s provision for the saint’s access to him, the love that furnished the ransom, and our joy in receiving it are set forth. Then appears our condemnation in Adam, ere actual sin broke out in us personally. Thus our justification in Christ by faith answers to our condemnation in Adam.

Chap, vi: But does not the view of our passiveness, and of God’s grace abounding to remedy sin, open the door to living in iniquity? No: the Christian scheme presents baptism as its next demand to faith, and baptism represents death to sin. In this view the Christian is exhorted by Paul to act up to the emblematic picture exhibited in that rite. Baptism represents death to the old husband — the law:  life to the new husband — Christ: Ch. vii.

The certainty of the believer’s standing is then discovered to us, in the Spirit’s aid, in God’s eternal purpose, and in his efficient agency put forth, making all things turn to the advantage of the elect. Herein the saints are passive. God selects whom he wills, before any deed of good or evil wrought. But if man be so passive, is not God unjust? Nay, God has the right of the potter to make vessels of honour or dishonour. Israel’s stumbling was long ago foreseen, foretold of God, and foreordained to his glory: Chaps, viii, ix.

But yet a sufficient reason for Israel’s casting out is also found, in their rejection of this righteousness provided in Christ: ix, 30 — 33. The true position of faith then appears.

It is not working to obtain a future righteousness of its own, but it simply welcomes the one provided and finished of God. The faithless activity of the Jews to maintain their own righteousness is contrasted with the passiveness of the Gentile elect. “I was found of them that sought me not. I was made manifest to them that asked not after me:” x, 20.

Israel’s fall is due to God’s sovereignty; but their fall is only partial, and temporary. The promises of God to the nation ensure its final restoration: Ch. xi.

The rest of the epistle is practical direction to those who had accepted the righteousness of God,


It exhibits three aspects of eternal life answerable to the views above given.

1, It is set before man on fulfilment of certain conditions. It testifies of “the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds. To them who by patient continuance in well doing seek for glory and honour and immortality, ETERNAL LIFE, But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil:” Rom. ii, 5 — 9.

2, It discovers eternal life as deserved by the second Adam, and freely given to believers,

“That as sin reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord:” Rom. v, 21.

Hence the justification introduced by Jesus is called in a former verse “justification of life,” that is, justification bringing eternal life.

3. “Therefore, as by the offence of one, judgment came upon all men unto condemnation, even so by the righteousness of one the free gift came unto all men unto justification of life: ” v, i8.

Lastly, it sums up the matter strongly in one sentence.

“For the wages of sin is death, but THE GIFT OF GOD IS ETERNAL LIFE, by Jesus Christ our Lord: ” vi, 23.

As then faith is the gift of God, bestowed on a certain number by his predestinating grace, eternal life is secure for all the elect, and the apostle challenges the universe to hinder their attaining it: Rom. viii. ” It is of faith, that it might be by grace, to the end the promise might be made sure to all the seed; ” Rom. iv, 16.

These topics connect together strongly the Gospel of John and the Epistle to the Romans.

But the Epistle to the Hebrews gives quite a contrasted view. It allies itself with the second truth developed in this tract. Its burthen is, the necessity of effort to secure the entrance into the kingdom of God. Its exhortations turn mainly on the danger of being shut out; a danger which will in many cases be realized.

In a succeeding chapter, this view of the Hebrews will be dealt with in detail. But for the present, it will suffice to exhibit some topics found in the two Epistles, in order to prove to the reader the remarkable contrasts which they form to one another.

The Romans gives us God”s word, his plans, his power, his sovereignty of choice, the security of his elect.

The Hebrews gives us God’s just demands of those whom he has made partakers of his grace: and the equity of his awards, as manifested in his past judgments.

How great the contrast of such passages as these! “We know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he did also predestinate Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified:” Rom. viii, 28–30.

“Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Wherefore (as the Holy Ghost saith), ‘To-day if ye will hear his voice harden not your hearts:'” Heb. iii, 6, 7.

“Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called to-day, LEST any of you be hardened through the deceitfulness of sin. For we are made partakers (associates) of Christ, IF we hold the beginning of our confidence steadfast unto the end:” Heb. iii, 12–14.

“If” and “lest” are words inwoven into the chief passages of the Hebrews, ii, 1; iv, 1, 11; xii, 3, 13; x, 38.

In Romans it is — eternal life or death to the receivers or rejectors of the righteousness of God. In Hebrews it is — reward or loss to those already accepted before the Most High. God in Hebrews presents himself as “the Rewarder of those who diligently seek him,” and his servants are the men of faith, having “respect unto the recompense of reward:” Heb. x, 35; xi, 6, 26. Hence too, the necessity of pleasing him is introduced several times: Heb. x, 38,; xi, 5, 6; xii, 16, 28; xiii, 21.

1. Both Epistles refer to Abraham.

In Romans, he is set before our eyes as the pattern of the justified; not received on the ground of his obedience and good works, but accounted righteous by believing, against the suggestions of nature, the power of God to raise the dead.

In Hebrews, on the other hand, he is the pattern to those already received of God, on the ground of active
obedience after his justification: (Heb. vi, 11 — 18), by which he at length obtained the oath of God .

In Hebrews the reference is to Abraham offering up his Son (Gen. xxii); as in Romans the reference was to his simple act of faith, as recorded (Gen. xv).

2. In both Epistles the history of Esau is commented on. In Romans it is — Esau the passive — rejected ere he had done good or evil, by the sovereignty of the Supreme Disposer.

“And not only this; but when Rebecca also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth); it was said unto her, the elder shall serve the younger. As it was written, Jacob have I loved, but Esau have I hated”:  Rom. ix, 13.

In Hebrews it is — Esau the responsible — dealt with according to his ungodly choice, held up by the apostle as an example to be shunned by believers. “Looking diligently lest any fail of the grace of God: lest any root of bitterness springing up trouble you, and thereby many be defiled; lest any be a fornicator, or profane person as Esau, who for a single meal sold his birthright. For ye know how that after-ward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it earnestly with tears”: Heb. xii, 16, 17.

3. The history of Israel occurs in both; but from opposite points of view.

In Romans it is Israel’s rejection for an appointed time by the Most High, according to his prophecies.

In Hebrews it is, Israel’s exclusion from the promised land, as the due recompense of their shutting their ears, hardening their hearts, and provoking God; Heb. iii.

4. The Kingdom, or the glory of the Millennium, enters into both Epistles, but with similar contrasts.

In Romans it is an object to be patiently waited for, in the spirit of the groaning, but patiently tarrying creation. If new created by the Holy Ghost and joint sufferers with Christ, we shall have part in “the manifestation of the sons of God.”

In Hebrews, on the other hand, it is a rest proposed to the people of God, which is to be entered into by diligent obedience to God.” Let us labour therefore to ENTER INTO THAT REST, lest any fall after the same example of DISOBEDIENCE”: Heb. iv, 11.

These observations will, I trust, suffice to show the importance of accepting both these principles.

It is necessary to our present peace to acknowledge the righteousness of Christ, without works of ours, imputed by God to all believers. It is necessary to present joy that we embrace the assurance of our eternal life as already begun, and with certainty to be accomplished in eternity, in spite of all resistance on the part of creatures. Believers in the Sovereignty of God alone will feel themselves in full sympathy with the apostle’s letter to Rome.

But to be in sympathy with the letter to the Hebrews we must receive the doctrine of God’s Justice, as hereafter to be applied to the conduct of believers. We must admit, that the entrance into Messiah’s kingdom of the thousand years is a prize to be won or lost according to our works, ere the arguments and exhortations to the Hebrew Christians can be understood, or will rightly affect our practice.

May God grant to his saints earnestly and candidly to weigh the statements here propounded: and to search the Scriptures, to see if these things are so.

Author’s note:

To the remarkable contrasts between the Epistles to the Romans and to the Hebrews, the author desires to add one which was overlooked.

Both Epistles treat of Faith. Romans exhibits it as the source of justification without works. But Hebrews presents it as the fruitful parent of all holy deeds.

  1. November 27, 2014 at 10:49 am

    He sure took a long time to say nothing. Unfortunately one verse was either not noticed or left out.

    “Faith without works is dead be alone”

    For salvation you must go to the Book of Acts to find a sinner getting saved in the New Testament (the Gospels are really Old Testament. If you stood and heard Jesus talking you would have been under the Old Testament. The New Testament plan of salvation did not start until the Day of Pentecost. To show that obedience is essential for salvation you will need to go to the Epistles. Even one writer said “he gives the Holy Ghost to them that Obey him”

    The writers ability to “Rightly divide(apply) the word of truth is woefully lacking.

    A lot more could be said about this……

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