Faith Alone: Exploring Piper's Salvation Perspective

In an article published on the Desiring God website on the 500th anniversary of the Reformation, John Piper, founder and teacher of Desiring God and chancellor of Bethlehem College and Seminary, wrote that we are not saved by faith alone. This caused controversy among Protestants, and Piper was asked to clarify his position. He explained that we are justified through faith in Christ alone but that we are not finally saved through faith in Christ alone. Instead, we are saved through faith and the works that faith produces. Piper's view has been criticised for being unbiblical, un-Protestant, theologically unsound, not covenantal, and not pastoral.

The role of good works in salvation

In answering the question of whether good works play a role in salvation, John Piper distinguishes between justification and final salvation. Justification is a point in time when a person is united with Christ by faith alone. This is a free gift from God, and no human virtue or work can bring it about.

However, Piper argues that good works are necessary for final salvation. He bases this on his interpretation of several Bible passages, including Hebrews 12:14 ("without holiness, no one will see the Lord"), 1 John 2:4 ("Whoever says 'I know him' but does not keep his commandments is a liar"), and 1 John 3:14 ("We know that we have passed out of death into life, because we love the brothers").

Piper's view is that good works are the necessary fruit of justifying faith, which confirm a person's faith and union with Christ at the last judgment. He agrees with the Reformed tradition that works play no role in justification but are essential for final salvation.

In conclusion, while good works are not required for initial justification, they are necessary for a person to be finally saved and enter heaven. This is because good works are the evidence and confirmation of a person's faith.

The relationship between faith and works

In an article titled "Does God Really Save Us by Faith Alone?" John Piper clarifies the relationship between faith and works in the context of salvation. He begins by distinguishing between justification and salvation, emphasizing that justification is a point in time where one is united with Christ by faith alone, while salvation encompasses past, present, and future dimensions of God's work.

Piper argues that while works play no role in justification, they are the necessary fruit of justifying faith. In other words, good deeds are the evidence and confirmation of one's faith. This view is supported by Scripture, such as James 2:17, which states that "faith by itself, if it does not have works, is dead." Additionally, Piper cites 1 John 2:4, which says that those who claim to know God but do not keep His commandments are liars.

Piper emphasizes that obedience and love are necessary confirmations of one's faith and union with Christ. This is further supported by 2 Thessalonians 2:13, which states that God chose us "through sanctification by the Spirit and belief in the truth." Thus, while we are not justified through sanctification, we are finally saved through it.

Piper addresses a common misconception that our works are decisive in our salvation. He clarifies that while works are necessary, they are not what ultimately determines our salvation. Instead, God is the decisive worker, and our pursuit of holiness is rooted in God's faithfulness and our justified position in Christ.

In conclusion, Piper summarizes that we are justified by faith alone, but our final salvation includes sanctification. Our good deeds are not the ground or instrument of salvation but are the necessary fruit of a justifying faith. This understanding of the relationship between faith and works is essential for a biblical and theologically sound perspective on salvation.

Justification by faith alone vs. sanctification

John Piper, founder and teacher of Desiring God, and chancellor of Bethlehem College and Seminary, has written over 50 books and is well-known for his teachings on justification by faith alone. In one of his articles, Piper addresses the controversy surrounding his statement that we are not saved by faith alone. He clarifies that justification is a point where the Holy Spirit opens our eyes to see Christ and unites us with Him by faith alone. This justification is instantaneous and unchanging, and it is based solely on the blood and righteousness of Christ.

Piper differentiates between justification and sanctification, stating that we are not justified through sanctification but rather, we are finally saved through sanctification. Sanctification refers to the state of growing in divine grace and holiness as a result of Christian commitment after baptism or conversion. It is a process of being set apart for God and conformed to the image of Christ. While justification is a declaration of righteousness, sanctification is the work of progressive growth in holiness.

Piper explains that good deeds and works are necessary for final salvation, but they do not cause salvation. Works are the fruit of justifying faith, confirming our union with Christ. This is supported by James 2:17, which says, "Faith by itself, if it does not have works, is dead." True faith will always lead to good works, and these works are necessary for our sanctification.

Piper further emphasizes that our assurance of final salvation rests on God's past work through Christ and His future work by the Spirit in us. This assurance is rooted in God's faithfulness to His covenant people. While justification is by faith alone, sanctification is a process of growing in holiness and obedience to God, which is necessary for our final salvation.

The meaning of faith alone

The meaning of "faith alone" is a central tenet of Christian theology and has been a subject of debate between various Christian traditions, notably during the Reformation, which caused a split between Protestantism and Catholicism.

The concept of "faith alone" asserts that believers are justified or made right with God based solely on their faith and not on their works or merit. This idea is often summed up by the Latin phrase "sola fide," which means "justification by faith alone." The doctrine of sola fide is particularly associated with the Lutheran and Reformed branches of Christianity, which hold that salvation is attained through faith alone, excluding all works.

Martin Luther, a key figure in the Protestant Reformation, is known for his emphasis on "faith alone." Luther added the word "alone" to his translation of Romans 3:28, so that it read: "So now we hold that man is justified without the help of the works of the law, alone through faith." Luther believed that faith alone, apart from any human works, was necessary for justification and salvation.

However, it is important to note that the understanding of "faith alone" can vary between different Christian traditions. For example, while Methodists affirm the doctrine of justification by faith, they believe that good works are necessary for sanctification, which is the process of becoming more like Christ.

In conclusion, the meaning of "faith alone" revolves around the idea that salvation or justification before God is based solely on an individual's faith and not on their works or merit. This doctrine has been a subject of debate and interpretation among different Christian traditions, with some emphasizing faith as the sole requirement for salvation, while others see good works as necessary for the process of sanctification.

The role of affection in saving faith

In his book, *What Is Saving Faith?*, John Piper argues that saving faith involves the "affectional dimension of treasuring Christ". Piper clarifies that saving faith is not merely using Christ, but treasuring Him as a "treasured Saviour" and a "treasured Lord".

Piper's view is that some affections are "acts of faith" in two senses. Firstly, some acts of faith are faith itself, such as receiving Christ. Secondly, some acts of faith result from faith, such as love for people. Piper gives the example of how Paul says that love for people "issues from... sincere faith" (1 Tim. 1:5).

Piper's view is supported by several Reformed theologians, including Calvin, Turretin, Owen, Maastricht, and G. T. Shedd. For instance, Calvin describes faith as "a warm embrace of Christ", while Turretin defines it as "embracing... that supreme good offered, and the inestimable treasure".

Piper's interpretation of 1 John 5:1–5 supports his view that saving faith involves affection. In this passage, John describes how faith overcomes the world, so that God's commandments are not burdensome. Piper argues that the "world" being referred to here is not objective guilt, but "the desires of the flesh and the desires of the eyes" (2:16). Thus, faith's victory is its experience of God as its supreme desire, triumphing over fleshly desires. This interpretation is supported by John's description of faith's victory as being characterised by "love for God" (v. 3) and "the victory of faith" (v. 4).

Piper also interprets Hebrews 11:1 and 12:1–2 as further evidence for the role of affection in saving faith. He argues that if faith is the "substance [hupostasis] of things hoped for" (KJV), then part of faith is the present realisation or taste of something joyful that we "hope" for. Jesus's endurance of the cross "for the joy that was set before him" (12:2) exemplifies this faith, as He experienced the present, endurance-producing joy of His future glory.

In conclusion, Piper asserts that saving faith involves the affectional dimension of treasuring Christ. This treasuring of Christ is both an act of faith and a result of faith. This interpretation is supported by Reformed theologians and exegetical arguments from biblical passages such as 1 John 5:1–5 and Hebrews 11:1 and 12:1–2.

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