In three prior blogs (on topics of law, legalism and church authority) I’ve tried to present the Biblical basis and lay the theological groundwork necessary to establish concepts I will introduce in this post. I wish to remind my readers once again that I do not speak in any official capacity, I am not ordained, and encourage y’all to investigate these matters for yourselves rather than just take my word for it.
There are several cases in Scripture of people asking what they must do to be saved. In Acts 2:37-39, when the crowd asks what they must do, Peter answers:
Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.
Later, in Acts 16:31-34, a Roman jailer asks: “Sirs, what must I do to be saved?”
This is how Paul and Silas replied:
“Believe in the Lord Jesus, and you will be saved—you and your household.” Then they spoke the word of the Lord to him and to all the others in his house. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized. The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole household.
We read the testimony of the apostle Paul, in Acts 22, where he describes his dramatic conversion on the road to Damascus. He describes a blinding light, being confronted by Jesus, and how he asked what he should do. He is told to continue on the road and meet a man named Ananias who restores his sight and then tells him: “Get up, be baptized and wash your sins away, calling on his name.”
And we also have this explanation of salvation by Peter:
For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits—to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ… (1 Peter 3:18-21 NIV)
All of those passages answer the question of what a person must do. All of them mention water baptism as a necessary step in this process. This emphasis on baptism reflects the preaching of John the Baptist who tied the practice with true repentance. It also is what Jesus clearly taught:
“Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. (John 3:5 NIV)
This is likely the reason why baptism is a sacrament that, traditionally, in an emergency or circumstance where there is nobody else, can be administered by anyone. One can repent and believe in their mind, but baptism should follow—because that is what Jesus taught, it is what the early Church believed and to this very day is still the tradition of the Church.
So, we can all agree that baptism is a requirement for salvation, right?
This is one point where legalists might carve out exemptions, turn Scripture against Scripture, or otherwise downplay the necessity of baptism. But no amount of theological twisting can overturn the rule. Baptism is absolutely a requirement for salvation and to argue against that is to deny what is clearly recorded in Scripture. Jesus says that “no one can enter the kingdom” without being “born of water” and we must assume that is exactly what he meant.
The Thief On the Cross, Judas, and the Kingdom
Of Thy Mystical Supper, O Son of God, accept me today as a communicant. For I will not speak of Thy Mysteries to Thine enemies, neither like Judas will I give Thee a kiss. But like the thief will I confess Thee: remember me O Lord, in Thy Kingdom.
One of the starkest contrasts in Scripture is between the thief on the cross beside Jesus and Judas who betrayed Jesus. It wasn’t a comparison I had considered before hearing the Orthodox liturgy (in the quotes above) and yet is a parallel that is quite poetic and very significant.
On one side of the comparison, we have the man who did everything right from a legalistic standpoint. Judas had followed Jesus for years, from all appearances he had done everything required of a disciple and was even trusted enough to carry the common purse. But Judas, despite his outward devotion, seems to have been full of bitterness and ends up betraying Jesus with a kiss—before he took his own life. His name has become synonymous with betrayal and treason.
On the other side we have the account of two criminals crucified beside Jesus on the cross:
One of the criminals who hung there hurled insults at him: “Aren’t you the Messiah? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “Truly I tell you, today you will be with me in paradise.” (Luke 23:39-43 NIV)
This man called “the thief” was a criminal who acknowledged that his punishment was just and defends Jesus against the mocker on the other cross. We have no reason whatsoever to believe he lived an upright or righteous life. There is no evidence of this man being baptized. He doesn’t ask Jesus into his heart nor does he recite a creed. He simply pleas, with his dying breaths and a little faith, “remember me” and Jesus, in response, tells him: “Today you will be with me in paradise.”
Does this mean that we should stop baptizing people?
Does this mean that we can continue in sin that grace may abound?
No and no.
There is no excuse for sin and there is no exemption for baptism either. There is, however, an order or a hierarchical arrangement of priorities and at the top of it is something beyond mere religion. What matters most is God’s grace and having the faith to fully put our trust in Him as our salvation. This something the thief could do and that Judas could not. Judas, for all his outward displays of righteousness and despite doing everything that was required of a disciple, had faith in his own understanding rather than in Jesus.
There are many sincere folks today who try to reduce Christianity to a list of dos and don’ts. And, instead of an abundance of life or resembling Jesus, they are rigid, anxious, jealous, judgmental, unforgiving and too often a stumbling block to those young in the faith. They believe that they are receiving salvation as a trade for their own righteousness and careful obedience. They often end up like Judas, bitter and critical, and refuse to truly put their faith in Jesus.
No amount of ritual obedience or religion can save a person who has faith only in themselves. We should like the thief who knows they are doomed without God’s mercy and not Judas who was righteous by outward appearance and lacked faith. Being a lowly criminal with a repentant heart is eternally better than being a disciple who judges others by his own standards and betrays Jesus.
God’s Economy Is Different From Our Own
Those trying to earn God’s favor, like the Pharisee who boasted in prayer about his righteousness compared to another man, have a desperate need to justify themselves. And, like the Prodigal son’s older brother who was angry because of the grace shown to his openly rebellious younger sibling, many have an entitled attitude and believe that their obedience and works means they are owed. It is because they believe that God’s economy is merit-based like their own. They try to earn points by obeying the law and fail to comprehend their own woefully inadequate position before Almighty God.
Jesus, in the parable of the laborers in the vineyard, contrasts God’s economy and our own:
“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard. “About nine in the morning he went out and saw others standing in the marketplace doing nothing. He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ So they went. “He went out again about noon and about three in the afternoon and did the same thing. About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’ “ ‘Because no one has hired us,’ they answered. “He said to them, ‘You also go and work in my vineyard.’ “When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’ “The workers who were hired about five in the afternoon came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. ‘These who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’ “But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’ “So the last will be first, and the first will be last.” (Matthew 20:1-16 NIV)
It is easy to understand why those who started early in the morning and worked all day might feel slighted at the end. They had spent their entire day sweating it out, trying to earn their wage, only for some to come during the day or even at the last hour and receive the same compensation. From a laborer’s perspective, it seemed unfair. Shouldn’t those who did more also get paid more for their efforts?
But the landowner had not hired them to judge such matters for themselves. It was the landowner’s money to spend as he wished, he was not obligated to hire anyone, he had gone out to find them, they had all agreed to the wage they were paid and were truly owed nothing more than what they had received. It was a fair wage when they were hired and that fairness did not change because of the landowner’s generosity to those hired later.
But what point was Jesus trying to make with this story?
It is interesting that this story comes right in the heels of the account of the rich young ruler who asked what he must do to be granted eternal life—which contains the same “the first shall be last” refrain. This man had kept the law from his youth. But when he asked what he lacked, this is how Jesus replied:
“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” (Matthew 19:21 NIV)
If you stopped reading there you might end up like Judas who used those words of Jesus as a means to criticize an extravagant act of worship and to hide his own corrupt self-centered motives. There are many today who read the words of Jesus legalistically, they see the story of the rich man then add one more item to their list of religious requirements, and entirely missing the point.
However, there’s more to what Jesus said. If you keep reading you will see how the disciples were “greatly astonished” and ask Jesus “who then can be saved?” They, even as those who had already left everything behind to follow Jesus, understood the severity of what Jesus told the inquiring rich man. If keeping the law wasn’t enough, what then?
How Jesus answers is clear: “With man this is impossible, but with God all things are possible.“ (Matthew 19:26 NIV)
That is the answer to the rich man’s question.
It is impossible.
That is also what the parable of the laborers is about. Those who had started early in the day represent those relying on their own efforts and are completely lacking appreciation for the one who made their earning anything possible. They were upset that the landowner was paying those who came later the same as them because they felt their labor had been devalued and yet the only value their labor had was what the landowner was willing to pay them. They didn’t create the circumstances of their own employment, how could they possibly be in any position to judge what was fair compensation for someone else?
The point Jesus is making is only God can save us. If you believe your works can save you, even if you sell all and give to the poor, you are no better than that rich man. The rich man had kept the law and yet lacked true faith in Jesus. He had faith in himself as a good religious person, he thought he could do something to save himself, and yet salvation does not come from our own effort.
The reason why it is difficult for a rich man to enter the kingdom is that they are able to depend on their own effort and thus are adequate without faith in their own minds. It was that self-sufficiency, the idea that a human can earn their way into eternal life, that Jesus confronts in the rich man. A person relying on themselves does not understand that without faith it is impossible to please God (Hebrews 11:6) or that their salvation depends fully on God’s choice and not their own:
You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. (John 15:16 NIV)
Akribeia: We Cannot Please God Through Perfection on Our Own Terms
There are many trying to please God with their own righteousness. That is to assume that God will somehow want or need us if we are good enough and that is completely absurd. It is a path to misery or arrogance. If you try to win God’s favor through your works and have any grasp of how your own best efforts compare to absolute perfection, you will be miserable. And, if you can delude yourself into believing that you are able to live to a perfect divine standard you are an insufferable moron.
Our salvation is not based on our own effort and cannot be. The rich man’s perfect obedience to the law of Moses couldn’t please God. And those trying to save themselves by turning the words of Jesus into a new law will likewise fail. Being a Christian requires obedience to a standard that goes well beyond the law of Moses and even beyond a legalistic interpretation of Jesus. It requires absolute and impossible perfection.
This is where the word “Akribeia” comes in. It is a Greek word (ἀκρίβεια) that means exactness or precision and refers to strict adherence to the law in Christian usage. We are all judged according to Akribeia and found lacking in comparison to this absolutely perfect standard. Even if you have followed the words of Jesus perfectly as a law you will still have fallen infinity short of God’s glory and are no better than the rich man or Judas.
No amount of obedience to the law, outside of God’s grace, can save anyone. Salvation is not something we receive in trade for our works. Our perfection doesn’t come from our works. We can’t even know what perfection is at God’s level, let alone live it out, and even if we could, that would still not entitle us to anything and would still leave us condemned to death with no hope of eternal life.
This is our salvation:
For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do. (Ephesians 2:8-10 NIV)
Jesus is what gives us currency in God’s economy and not our own righteousness. A person who even begins to comprehend how their own righteousness stacks up compared to absolute perfection will know that even their best efforts to follow the law will fall infinitely short. The very idea of pleasing God through our own works of righteousness is an insult and is basically to try to put ourselves on the same level as Almighty God.
To please God you need to be on an equal basis with God and that is not something we as a created being can do for ourselves. Our own righteousness is nothing but a filthy rag by comparison to the glory of God. That is why we must be clothed in the righteousness of Jesus (Romans 13:14, Galatians 3:27) and are made worthy through his work rather than our own.
Legalism doesn’t comprehend Akribeia. Legalists believe they can win God’s favor and therefore are always trying to prove their righteousness compared to others. They seem to believe that being perfect is like outrunning a bear in that you only need to be faster or better than the guy beside them. That is why they are critical rather than helpful, judgmental rather than merciful, and self-righteous rather than humble. They are like that unrepentant thief on the other cross who continued to mock and ridicule despite being condemned.
However, when you serve a God who is impossible to please by your own efforts you will not be jealous or upset about the grace that is shown to others. Instead, you will come beside the weak, forgive their sins as you have been forgiven, and help them to bear their burdens rather than pile more on. A humble person understands “there but for the grace of God go I” and realizes that even by their best efforts they would only be condemned by the perfect law of God. It is then, and only then, after we have exhausted our own riches and righteousness, that we can be saved.
Oikonomia: The Economy Of Jesus and the Church
The Old Testament law is severe by our modern standards and many believe that Jesus relaxed these standards. But that is incorrect. The law of Moses only addressed outward behavior, but Jesus emphasized that even our thoughts could make us guilty of sin. The reality is that Jesus added to the severity of the standard. In the Sermon on the Mount, he taught that lust was comparable to the sin of adultery and equates hatefulness to murder. By that standard, we are all condemned to die.
Yet, while Jesus is making things literally impossible for the rich man and other good religious people, simultaneously he’s allowing his disciples to break the written law:
One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain. The Pharisees said to him, “Look, why are they doing what is unlawful on the Sabbath?” He answered, “Have you never read what David did when he and his companions were hungry and in need? In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.” Then he said to them, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.” (Mark 2:23-28 NIV)
Didn’t Moses, by command of God, have a man executed for merely picking up sticks on the Sabbath?
Note Jesus did not take the Pharisees to task for their interpretation of the law. But he does give times when the law was set aside and then goes on to explain something that is key—he turns attention from the letter of the Sabbath law to the spirit or reason behind it. He tells these religious experts that the Sabbath was created for the man rather than man for the Sabbath. In other words, the Sabbath law was instituted for the good of men and that reason for the law triumphed over the strict legalistic application.
Jesus can do that. He can for the same reason he could heal the blind, walk on water or turn water into wine. The one who created all things is not subject to anything and that includes the moral laws he created. Furthermore, the purpose and or intent of the law always supersedes the letter and therefore the one who knows the reason behind the law perfectly is free from the letter. And, while the written law is essentially the God of the legalist, we (together, as the Church) who are clothed in Jesus are given the same authority over the law and this authority is demonstrated in the early Church.
Jesus, in giving his authority to bind and loose, through the promise of the Holy Spirit, made it possible for the Church to rule on circumcision in a way that went directly against what the written law taught. Physical circumcision is still an explicit requirement according to the book of Leviticus, yet physical circumcision was dismissed by the apostle Paul. That loosing from the law led to conflict in the early church. Some were teaching that circumcision was still necessary for new converts while others were saying that this Scriptural requirement could be ignored. So the Church held a council in Jerusalem (Acts 15) and decided to waive the requirement.
We, as individuals, can’t pick or choose for ourselves what Biblical requirements apply to us. However, the Church (collectively) has the same authority as Jesus on matters of the law and can show the same grace (in other areas of law) that was argued in Jerusalem as far as circumcision. The Church can also expel an unrepentant evildoer as Paul demanded to be done in a letter to the Corinthians. The word for this is Oikonomia (οἰκονομία or “economia”) and literally means “household management” and is basically the same concept that allows anyone to be saved. If the written law cannot be overruled by God’s economy, we would all be condemned to death—who then could possibly be saved?
It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.
Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. For through the Spirit we eagerly await by faith the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. (Galatians 5:1-6)
The law is a means, not an end.
Love is the end.
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