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The Spirit Working Faith by A. W. Pink

January 2, 2010 by ADMIN

The principal bond of union between Christ and His people is the Holy Spirit: but as the union is mutual, something is necessary on our part to complete it, and this is faith. Hence, Christ is said to dwell in our hearts “by faith” (Eph. 3:17). Yet, let it be said emphatically, the faith which unites to Christ and saves the soul is not merely a natural act of the mind assenting to the Gospel, as it assents to any other truth upon reliable testimony. But it is a supernatural act, an effect produced by the power of the Spirit of grace, and is such a persuasion of the truth concerning the Savior as calls forth exercises suited to its Object. The soul being quickened and made alive spiritually, begins to act spiritually. “The soul is the life of the body, faith is the life of the soul, and Christ is the life of faith” (John Flavell).

It is a great mistake to define Scriptural terms according to the narrow scope and meaning which they have in common speech. In ordinary conversation, “faith” signifies credence or the assent of the mind unto some testimony. But in God’s Word, so far from faith—saving faith, we mean—being merely a natural act of the mind, it includes the concurrence of the will and an action of the affections: it is “with the heart,” and not with the head, that “man believeth unto righteousness” (Rom. 10:10). Saving faith is a cordial approbation of Christ, an acceptance of Him in His entire character as Prophet, Priest, and King; it is entering into covenant with Him, receiving Him as Lord and Savior. When this is understood, it will appear to be a fit instrument for completing our union with Christ, for the union is thus formed by mutual consent.

Were people to perceive more clearly the implications and the precise character of saving faith, they would be the more readily convinced that it is “the gift of God,” an effect or fruit of the Spirit’s operation on the heart. Saving faith is a coming to Christ, and coming to Christ necessarily presupposes a forsaking of all that stands opposed to Him. It has been rightly said that “true faith includes in it the renunciation of the flesh as well as the reception of the Savior; true faith admires the precepts of holiness as well as the glory of the Savior” (J.H. Thornwell, 1850). Not until these facts are recognized, enlarged upon, and emphasized by present-day preachers is there any real likelihood of the effectual exposure of the utter inadequacy of that natural “faith” which is all that thousands of empty professors possess.

“Now He which stablisheth us with you in Christ, and hath anointed us, is God” (2 Cor. 1:21). None but God (by His Spirit) can “stablish” the soul in all its parts—the understanding, the conscience, the affections, the will. The ground and reason why the Christian believes the Holy Scriptures to be the Word of God is neither the testimony nor the authority of the Church (as Rome erroneously teaches), but rather the testimony and power of the holy Spirit. Men may present arguments which will so convince the intellect as to cause a consent, but they cannot establish the soul and conscience so as to assure the heart of the Divine authorship of the Bible. A spiritual faith must be imparted before the Word is made, in a spiritual way, its foundation and warrant.

The same blessed Spirit who moved holy men of old to write the Word of God, works in the regenerate a faith which nothing can shatter that that Word is the Word of God. The stablishing argument is by the power of God’s Spirit, who causes the quickened soul to see such a Divine Majesty shining forth in the Scriptures that the heart is established in this first principle. The renewed soul is made to feel that there is such a pungency in that Word that it must be Divine. No born-again soul needs any labored argument to convince him of the Divine inspiration of the Scriptures: he has proof within himself of their Heavenly origin. Faith wrought in the heart by the power of the Spirit is that which satisfies its possessor that the Scriptures are none other than the Word of the living God.

Not only does the blessed Spirit work faith in the written Word—establishing the renewed heart in its Divine veracity and authority—but He also produces faith in the personal Word, the Lord Jesus Christ. The imperative necessity for this distinct operation of His was briefly shown in a previous article upon “The Spirit Comforting,” but a little further word thereon will not here be out of place. When the soul has been Divinely awakened and convicted of sin, it is brought to realize and feel its depravity and vileness, its awful guilt and criminality, its utter unfitness to approach a holy God. It is emptied of self-righteousness and self-esteem, and is brought into the dust of self-abasement and self-condemnation. Dark indeed is the cloud which now hangs over it; hope is completely abandoned, and despair fills the heart. The painful consciousness that Divine goodness has been abused, Divine Law trodden under foot, and Divine patience trifled with, excludes the expectation of any mercy.

When the soul has sunk into the mire of despair, no human power is sufficient to lift it out and set it upon the Rock. Now that the renewed sinner perceives that not only are all his past actions transgressions of God’s Law, but that his very heart is desperately wicked—polluting his very prayers and tears of contrition, he feels that he must inevitably perish. If he hears the Gospel, he tells himself that its glad tidings are not for such an abandoned wretch as he; if he reads the Word he is assured that only its fearful denunciations and woes are his legitimate portion. If godly friends remind him that Christ came to seek and to save that which was lost, he supposes they are ignorant of the extremities of his case. Should they urge him to believe or cast himself on the mercy of God in Christ, they do not mock him in his misery, for he now discovers that he can no more do this of himself than he can grasp the sun in his hands. All self-help, all human aid, is useless.

In those in whom the Spirit works faith, He first blows down the building of human pretensions, demolishes the walls which were built with the untempered mortar of man’s own righteousness, and destroys the foundations which were laid in self-flattery and natural sufficiency, so that they are entirely shut up to Christ and God’s free grace. Once awakened, instead of fondly imagining I am the man whom God will save, I am now convinced that I am the one who must be damned. So far from concluding I have any ability to even help myself, I now know that I am one “without strength” and no more able to receive Christ as my Lord and Savior than I can climb up to heaven. Evident it is, then, that a mighty supernatural power is needed if I am to come to Him who “justifieth the ungodly.” None but the all-mighty Spirit can lift a stricken soul out of the gulf of despair and enable him to believe to the saving of his soul.

To God the Holy Spirit be glory for His sovereign grace in working faith in the heart of the writer and of each Christian reader. Thou hast attained unto peace and joy in believing, but hath thou thanked the peace-Bringer?—”the Holy Spirit” (Rom. 15:13). All that “joy unspeakable and full of glory” (1 Peter 1:8) and that peace which “passeth all understanding” (Phil. 4:7) to whom is it ascribed?—the Holy Spirit—it is particularly appropriated unto Him: “Peace and joy in the Holy Spirit” (Rom. 14:17 and cf. 1 Thess. 1:6). Then render unto Him the praise which is due His name!

Excerpted and edited from Studies in Scriptures, March 1935.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in A. W. Pink | 1 Comment »

Miscellanies on Faith by Jonathan Edwards

January 2, 2010 by ADMIN

1. Faith is a belief of a testimony (2 Thess. 1:10). “When he shall come to be glorified in his saints and to be admired in all them that believe (because our testimony among you was believed) in that day.” It is an assent to truth as appears by the 11th of Hebrews. And it is saving faith that is there spoken of, as appears by the last verses of the foregoing chapter: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they, without us, should not be made perfect.” “Saying, The time is fulfilled, and the kingdom of God is at hand: Repent ye and believe the gospel” (Mark 1:15). “But these are written, that ye might believe that Jesus is the Christ the Son of God, and that, believing, we might have life through his name” (John 21:31). “But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth” (2 Thess. 2:13).

11. It is something more than merely the assent of the understanding, because it is called an obeying the gospel. For Esaias saith, “Lord, who has believed our report?” “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Pet. 4:17).

It is obeying the doctrine from the heart. “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.” etc. (Rom. 6:17, 18).

12. This expression of obeying the gospel, seems to denote the heart’s yielding to the gospel in what it proposes to us in its calls: it is something more than merely what may be called a believing the truth of the gospel. “Nevertheless, among the chief rulers also, many believed on him; but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue”(John 12:42). And Philip asked the eunuch, whether he believed with all his heart? It is a fully believing, or a being fully persuaded: this passage evidences that it is so much at least.

13. There are different sorts of faith that are not true and saving, as is evident by what the apostle James says, “Show me thy faith without thy works, and I will show thee my faith by my works:” where it is supposed that there may be a faith without works, which is not the right faith. When he says, “I will show thee my faith by my works,” nothing else can be meant, than that I will show thee that my faith is right.

14. It is a trusting in Christ. “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him” (Psa. 2:12). “That we should be to the praise of his glory, who first trusted in Christ: in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:12, 13). “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).

Many places in the Old Testament speak of trusting in God as the condition of his favor and salvation; especially Psalm 75:21, 22: “Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel: because they believed not in God, and trusted not in his salvation.” It implies submission. “And again, Esaias saith, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust” (Rom. 15:12). “For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those that believe” (1 Tim. 4:10). “For which cause I also suffer these things; nevertheless I am not ashamed: for I know whom 1 have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). “Why are ye fearful. 0 ye of little faith?” (Mat. 5:26). “Which Jesus, when he perceived, he said unto them. 0 ye of little faith, why reason ye among yourselves, because ye have brought no bread?”(Matt 16:8). “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life; and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us” (I John 5:13,14). Believing in Christ in one verse is called confidence, in the text.

15. It is a committing ourselves to Christ; “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). This is a scripture sense of the word believe, as is evident by “Jesus did not commit himself to them” (John 2:24).

16. It is a gladly receiving the gospel. “Then they that gladly received his word, were baptized; and the same day there were added unto them about three thousand souls” (Acts 2:41). It is approving the gospel. “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. But wisdom is justified of all her children” (Luke 7:30, 35). It is obeying the doctrine. “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom. 6:17). It is what may be well understood by those expressions of coming to Christ, of looking to him, of opening the door to let him in. This is very evident by Scripture. It is a coming and taking the waters of life, eating and drinking Christ’s flesh and blood, hearing Christ’s voice and following him. “But ye believe not: because ye are not of my sheep, as I said unto you. ‘My sheep hear my voice, and I know them, and they follow me’” (John 10:26, 27). “Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life” (John 8:12). “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22).

17. Faith consists in two things, viz. in being persuaded of, and in embracing, the promises: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:13). “Charity believeth all things, hopeth all things” (1 Cor. 13:7). If that faith, hope, and charity, spoken of in this verse, be the same with those that are compared together in the last verse, then faith arises from a charitable disposition of heart, or from a principle of divine love. “But I know you, that ye have not the love of God in you,” with the context (John 5:42). “Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord you God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul” (Lev. 13:3). “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 John 5:1).

23. It is submitting to the righteousness of God. “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:3). It is what may be well represented by flying far refuge, by the type of flying to the city of refuge. “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us” (Heb. 6:18). It is a sense of the sufficiency and the reality of Christ’s righteousness, and of his power and grace to save. “He shall convince the world of sin of righteousness, and of judgment” (John 16:8). It is a receiving the truth with a love to it. It is receiving the love of the truth. “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. That they all might he damned who believed not the truth, but had pleasure in unrighteousness” (2Thess. 2:10,12). The heart must close with the new covenant by dependence upon it and by love and desire. “Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure. This is all my salvation and all my desire, although he make it not grow” (2 Sam. 23:5).

24. Upon the whole, the best, and clearest, and most perfect definition of justifying faith, and most according to the Scripture, that I can think of is this, faith is the soul’s entirely embracing the revelation of Jesus Christ as our Savior. The word “embrace” is a metaphorical expression: but I think it much clearer than any proper expression whatsoever. It is called believing, because believing is the first act of the soul in embracing a narration or revelation: and embracing, when conversant about a revelation or thing declared, is more properly called believing, than loving or choosing. If it were conversant about a person only, it would be more properly called loving. If it were only conversant about a gift, an inheritance, or reward, it would more properly be called receiving or accepting, etc.

The definition might have been expressed in these words: faith is the soul’s entirely adhering and acquiescing in the revelation of Jesus Christ as our Savior-or thus: faith is the soul’s embracing that truth of God, that reveals Jesus Christ as our Savior-or thus: faith is the soul’s entirely acquiescing in, and depending upon, the truth of God, revealing Christ as our Savior.

It is the whole soul according and assenting to the truth, and embracing of it. There is an entire yielding of the mind and heart to the revelation, and a closing with it, and adhering to it, with the belief, and with the inclination and affection. It is admitting and receiving it with entire credit and respect. The soul receives it as true, as worthy, and excellent. It may be more perfectly described than defined by a short definition, by reason of the penury of words; a great many words express it better than one or two. I here use the same metaphorical expressions; but it is because they are much clearer than any proper expressions that I know of.

It is the soul’s entirely acquiescing in this revelation from a sense of the sufficiency, dignity, glory, and excellency of the author of the revelation.

Faith is the whole soul’s active agreeing, according and symphonizing with this truth; all opposition in judgment and inclination so far as he believes being taken away. It is called believing because fully believing this revelation, is the first and principal exercise and manifestation of this accordance and agreement of soul.

25. The adhering to the truth, and acquiescing in it with judgment is a sense of the glory of the revealer, and the sufficiency and excellency of the performer of the facts. The adhering to it and acquiescing in it with the inclination and affection, is from the goodness and excellency of the thing revealed, and of the performer. If a person be pursued by an enemy and commit himself to a king or a captain, to defend him, it implied his quitting other endeavors, and applying to him for defense and putting himself under him, and hoping that he will defend him.

If we consider it as a mere act of the mind, a transaction between spiritual beings, considered as abstracted from any external action, then it is the mind’s quitting all other endeavors and seeking and applying itself to the Savior for salvation, fully choosing salvation by him, and delivering itself to him, or a being willing to be his with a hope that he will save him. Therefore, for a person to commit himself to Christ as a Savior, is quitting all other endeavors and hopes and heartily applying himself to Christ for salvation, fully choosing salvation by him, and acquiescing in his way of salvation, and a hearty consent of the soul to be his entirely, hoping in his sufficiency and willingness to save.

Excerpted and edited from The Works of Jonathan Edwards. This volume contains many more thoughts by Edwards on the nature of saving faith than those we have listed here.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Jonathan Edwards |

A Godly Man’s Faith by Thomas Watson

January 2, 2010 by ADMIN

As gold is the most precious among the metals, so is faith among the graces. Faith cuts us off from the wild olive of nature, and grafts us into Christ. Faith is the vital artery of the soul: “The just shall live by his faith” (Hab. 2:4). Such as are destitute of faith may breathe, but they lack life. Faith enlivens the graces; not a grace stirs till faith sets it working.

Faith is to the soul what the animal spirits are to the body, exciting lively activity in it. Faith excites repentance. When I believe God’s love to me, this makes me weep that I should sin against so good a God. Faith is the mother of hope; first we believe the promise, then we hope for it. Faith is the oil which feeds the lamp of hope. Faith and hope are two turtle-dove graces; take away one, and the other languishes.

If the sinews are cut, the body is lame; if this sinew of faith is cut, hope is lame. Faith is the ground of patience; he who believes that God is his God, and that all providences work for his good, patiently yields himself to the will of God. Thus faith is a living principle.

And the life of a saint is nothing but a life of faith. His prayer is the breathing of faith (Jas. 5:15). His obedience is the result of faith (Rom. 16:26). A godly man by faith lives in Christ, as the beam lives in the sun: “I live; yet not I, but Christ liveth in me” (Gal. 2:20). A Christian by the power of faith sees above reason, trades above the moon (2 Cor. 4:18). By faith his heart is lively quietened; he trusts himself and all his affairs to God (Psa. 112:7). As in a time of war, men get into a garrison and trust themselves and their treasures there, so “the name of the Lord is a strong tower” (Prov. 18:10), and a believer trusts all that ever he is worth in this garrison. “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). God trusted Paul with his gospel, and Paul trusted God with his soul.

Faith is a catholicon—a remedy against all troubles. It is a godly man’s sheet-anchor that he casts out into the sea of God’s mercy, and is kept from sinking in despair. “If only faith is firm, no ruin harms.”

Use: Let us test ourselves by this characteristic. Alas, how far from being godly are those who are destitute of faith! Such are altogether drowned in sense. Most men are spiritually purblind; they can only see just before them (2 Pet. 1:9). I have read of a people who are born with one eye. Such are they who are born with the eye of reason, but lack the eye of faith, who, because they do not see God with bodily eyes, do not believe in a god. They may as well not believe they have souls, because being spirits they cannot be seen.

Oh, where is he who lives in the heights, who has gone into the upper region and sees “things not seen” (Heb. 11:27)? “If men lived by faith, would they use sinful means for a livelihood?” (Chrysostom). If there were faith, would there be so much fraud? If theirs were living faith, would men, like dead fish, swim downstream? In this age there is scarcely so much faith to be found among men as there is among the devils, “for they believe and tremble”(Jas. 2:19).

It was a grave and serious comment of Mr. Greenham, that he feared not papism, but atheism would be England’s ruin. But I shall not expatiate, having written at greater length on this head in another discourse.

Faith and love are the two poles on which all religion turns. A true saint is carried in that chariot, “the midst whereof is paved with love” (Song 3:10). As faith enlivens, so love sweetens every duty. The sun mellows the fruit, so love mellows the services of religion, and gives them a better relish. A godly man is sick of love: “Lord, thou knowest that I love thee” (John 21:16). “Though, dear Savior, I denied thee, yet it was for lack of strength, not for lack of love.” God is the fountain and quintessence of goodness. His beauty and sweetness lay constraints of love upon a gracious heart. God is the saint’s portion (Psa. 119:57). And what more loved than a portion? “I would hate my own soul,” says Augustine, “if I found it not loving God.” A godly man loves God and therefore delights to be in his presence; he loves God and therefore takes comfort in nothing without him.

“Saw ye him whom my soul loveth?” (Song 3:3). The pious soul loves God and therefore thirsts for him. The more he has of God, the more still he desires. A sip of the wine of the Spirit whets the appetite for more. The soul loves God and therefore rejoices to think “of his appearing” (2 Tim. 4:8). He loves him and therefore longs to be with him. Christ was in Paul’s heart, and Paul would be in Christ’s bosom (Phil. 1:23). When the soul is once like God, it would gladly be with God. A gracious heart cries out, “Oh that I had wings,” that I might fly away, and he with my love, Christ. The bird desires to be out of the cage, though it is hung with pearl.

A godly man loves God, though he is reduced to straits. A mother and her nine-year-old child were about to die of hunger. The child looked at its mother and said, “Mother, do you think God will starve us?” “No, child,” said the mother, “he will not.” The child replied, “But if he does, we must love him, and serve him.”

Use: Let us test our godliness by this touch-stone: Do we love God? Is he our treasure and center? Can we, with David, call God our “joy”, yes, our “exceeding joy” (Psa. 43:4)? Do we delight in drawing near to him, and “come before his presence with singing”(Psa. 100:2)? Do we love him for his beauty more than his jewels? Do we love him, when he seems not to love us?

If this be the sign of a godly man, how few will be found in the number! Where is the man whose heart is dilated in love to God? Many court him, but few love him. People are for the most part eaten up with self-love; they love their ease, their worldly profit, their lusts, but they do not have a drop of love to God. If they loved God, would they he so willing to be rid of him? “They say unto God, Depart from us” (Job 21:14). If they loved God, would they tear his name by their oaths? Does he who shoots his father in the heart love him? Though they worship God, they do not love him;they are like the soldiers who bowed the knee to Christ, and mocked him” (Matt. 27:29). He whose heart is a grave in which the love of God is buried, deserves to have that curse written upon his tombstone, “Let him be Anathema Maranatha” (I Cor. 16:22). A soul devoid of divine love is a temper that best suits damned spirits. But I shall waive this, and pass to the next.

Excerpted and edited from The Godly Man’s Picture.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Thomas Watson |

Saved By Grace by Jim Ehrhard

January 2, 2010 by ADMIN

“For by grace you are saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Ephesians 2:8-9

There are many types of faith. It is clear from the Bible that not all types of “faith” save. James states this plainly: “What does it profit, my brethren, if someone says he has faith but does not have works? Can that faith save him?” (2:14). A few verses later, he makes it clear that the demons believe—and tremble! Their “belief” does not save them.

Many people today are similarly fooled into thinking that “believing” makes them saved. Others think that doing certain things grant them entrance into heaven. Both will be greatly surprised to discover that their faith was not a “saving faith.” This is clear from what Jesus Himself taught in Matthew 7. There He makes it clear that “making a profession” (vs. 21) or doing even miraculous deeds (vv. 22-23) are not saving faith. On the last day, Jesus says that “many” will think they are going to heaven when, in fact, they are going to hell. Why? Simply because they did not have “saving faith.”

What is “saving faith?” Or what kind of faith saves? In Ephesians 2:8-9, Paul provides insight for us into the nature of saving faith. He gives us three “identifiers:” by grace, through faith, not of works.

Not of Works

In many of his letters, Paul makes it clear that “saving faith” never depends on the works of man. It is always dependent solely on the work of Jesus on the cross. There are a number of reasons why this must be so.

First, salvation cannot be of works because the works of man have always failed. God’s requirement for entering heaven is perfect obedience. It is a standard that every human being has failed—not once, not twice, but repeatedly. Most assume that God will judge them on a “balance scale” system. If the good outweighs the bad, He will let them go to heaven. The problem is, the good never outweighs the bad in anyone’s life. But God does not judge using a balance scale. He says “the soul that sins, it shall die.” He says that if we keep the whole law and fail it at one point, we are still guilty as lawbreakers (James 2:10). We don’t even come that close!

Some will argue that their sinfulness is not their fault. After all, didn’t they inherit a sin nature from Adam? Yes, that’s true, but it is still a poor excuse. The implication is that they would have done better than Adam had they been in they same position. Before you accept this line of thinking, consider this: God chose Adam as a perfect man, placed him in a perfect environment, gave him everything that he could ever want, and only required one thing—don’t eat of one tree. Consider—that perfect man in a perfect environment with all his needs met, still sinned. What makes you think that you with your weaknesses, in your environment surrounded by sin, thinking that you lack many things, could resist temptation where Adam failed? Adam’s failure shows us that works will never save a man because no man, in any situation, can perfectly fulfill the law that meets God’s holy standard.

Second, salvation by works negates the cross. In his letter to the Galatians, Paul makes this abundantly clear: “For if righteousness could be achieved by keeping the law, Christ died needlessly” (Gal. 2:21). If your works are good enough, then you can tell Jesus that you don’t need Him! But the reality is that we do need Him. Apart from His death on the cross, we have no payment for our sins. Even if we could “clean up our act” and live righteous from here on out (which is really impossible), our past sins would still have to be paid for. Jesus alone provides a sacrifice sufficient to cover all your sins—past, present, and future.

Many feel they cannot come to Jesus until they “straighten out” their lives. Such an idea is foolish. Imagine opening a new hospital that promised to heal every disease. However, they had one requirement for admission—before their doctors will see you, you have to heal yourself. A person who could do that would have no need of such a hospital. Yet many people look at salvation through Jesus in the same way—they will come to Jesus, but only after they have straightened out their own life. But if you can make it through your works, Jesus did not need to die.

Third, salvation by works lowers God’s standard. As we said earlier, God’s standard is perfect holiness. Nothing less is acceptable. Being totally just, He cannot change those standards and remain just. Being totally holy (so holy, the scriptures say, that He cannot even look upon sin), He cannot admit into heaven anyone with sin still laid to his account. Only those whose sins have been completely paid for can enter in.

Some will complain—”I do my best; doesn’t that mean something?” Others say they believe that God will judge them based on the “Golden Rule.” When people say that, I often ask if they know the “Golden Rule.” They respond by quoting it to me: “Do unto others as you would have them do unto you.” When I ask if they do that, they usually respond, “Of course—I don’t hurt anybody that doesn’t hurt me.” Then I point out that what they are keeping is not the “Golden Rule” but the negative of it. To keep the “Golden Rule,” a person would need to always do for others what they would want done to themselves. Do you do that? Not a single one of us keeps the “Golden Rule” by always doing for others what we want done to us. Whenever we try to be justified by works, we have to lower God’s standards.

Finally, salvation by works allows for boasting. The Bible tells us that no man can boast before the Lord. Yet, if a person can get to heaven through his own good works, that person would be able to boast about what he did to get there. That’s why Paul tells us that saving faith is “not of works lest any man should boast.” In the Book of Revelation, we are told that the saints there will be talking about the fact that they have washed their robes in the blood to the Lamb. But if even one person could gain heaven through his works, he could boast, “I kept my robes clean while I lived on earth.” If you claim any credit for your salvation, then you have reason to boast, “but not before God” (Romans 4:2), Paul reminds us.

Through Faith

Saving faith is a trusting faith. It is not merely a belief nor is it a feeling. It is not a “blind faith,” but a faith based upon knowledge. No one can be saved unless he hears the truth about his sin and about Jesus’ payment on the cross.

The Reformers taught that saving faith involved three elements: notitia, assensus, and fiducia. Notitia refers to knowledge—a person cannot believe in something they have not heard about. But notitia is not saving faith. A second element is assensus or agreeing with the truth of a matter. A person can hear Jesus died for sins (notitia) and even agree that it is true (assensus) and still not be saved. The final element in saving faith is fiducia or trusting or clinging to. All three elements are essential for saving faith. One must hear the truth, agree that it is true, and put their trust in that truth.

This helps us arrive at a working definition for faith: faith is a trust in the work of someone or something else that results in a corresponding action. If my doctor tells me that a certain medicine he prescribes for me will cure me, I can know about the medicine, believe that it is true, but if I really trust him (or the medicine) to do what he says, I will take the medicine. If I have faith that a bridge will hold me, I will walk over it. If God tells Noah about the coming flood, he now has knowledge. He may even agree with God that it will indeed happen. But until he really believes, he will not start to build the ark. The evidence of true faith is found in its actions. Saving faith stops trusting self and begins to Christ alone for salvation.

One last thing about true faith—such faith is the exact opposite of trusting ourselves. If you can cure yourself, you don’t need to trust the doctor and his medicine. If you can cross the ravine without the bridge, you don’t need to trust the bridge. If Noah can endure the flood on his own, he doesn’t need an ark. Faith involves giving up trust in self and transferring that trust to another. The same is true in saving faith. It means that we do not trust our efforts or our works, but trust the efforts of another, Christ. True saving faith takes no credit for itself. All the praise goes to the medicine for the cure, to the bridge for the safe transportation, to the ark for safe passage. No one saved by God’s grace, relying on the work of Christ, can take credit even for his faith. Faith implies giving up trusting one’s own work and trusting the work of another.

By Grace

Finally, saving faith is by God’s grace. Grace teaches us a number of truths about salvation.

First, “by grace” means that salvation is God’s gift. In Romans 4, Paul distinguishes between a gift and a wage. A person works for a wage. At the end of a specified job or time frame, the employer owes the worker his wages. But a gift is entirely different. Gifts are not owed—they are given. Gifts are not earned—they are freely bestowed. Gifts do not require our efforts—they come to us solely through the efforts of others. God, “who is rich in mercy, because of His great love wherein He loved us,” gave us the gift of eternal life through Jesus Christ. He paid the price—we receive the gift.

Second, “by grace” indicates that it can be obtained immediately. It is not something you “grow into;” it is given to us immediately. A wage is something we wait for. It only comes to us at the end of our work period. But salvation by grace is a gift—it is available now. No one need wait until they die to see if they have earned it. That’s why eternal life is spoken of as a present reality for believers: “He that believeth on me has eternal life” (John 5:24; 6:47; etc).

Finally, because it is “by grace,” this salvation alone can provide assurance. If salvation depends on you—what you did or what you hope to do—how do you know when you have done enough? How do you know you won’t lose it all one day? But if it depends on what Jesus has done—He never changes and we can have assurance because what He has done is sure. Do you have this type of faith?

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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Blessed are the Peacemakers by Jim Ehrhard

January 2, 2010 by ADMIN

When we come to the seventh beatitude, we may be tempted to think that this beatitude is one that we would all find easy to applaud. After all, everyone loves the peacemaker, don’t they?

Not necessarily. The peace that Jesus offers is not a peace that the world will easily accept. In fact, it is one that the world hates. In John 14:27, Jesus contrasted His peace with that of the world: “My peace I give to you; not as the world gives do I give unto you.” In the following chapter, He explains: “If the world hates you, you know that it is because it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.” Indeed, He notes: “If they persecuted Me, they will also persecute you.”

Being a peacemaker does not mean that the world will like us. On the contrary, being a peacemaker means that it will usually hates us. Perhaps this is why Jesus follows this beatitude with: “Blessed are those who are persecuted for righteousness sake.” The kind of peacemaking He was speaking about would not draw applause from the world; it would invite its criticism and persecution.

Why? Because the peace that Jesus commissions us to make is not a simple peace between two people. The peace about which He is supremely concerned is that of bringing rebellious men and women into peace with God. Being a peacemaker is not focused on the issue of war. It is focused on the problem of man’s sinfulness and his strife with God. “For the carnal mind is at enmity with God” (Romans 8:7). The peace we offer can only come as we tell men about their sinful condition, their rebellion against God, and their need to lay down their weapons and come to Christ alone for peace with God. It is no wonder that peacemakers will experience strife in this world of men who do not want to end their rebellion against the Sovereign of the Universe.

Perhaps the best way to understand what it means to be a peacemaker is to see what it is not. Peace is accomplished in the world through many tactics. None of them is acceptable to God. Let’s consider a few:

1. Peacemaking does not mean being easy-going. Many today make peace by avoiding the issues. James 3:17 tells us that “the wisdom from above is first pure, then peaceable.” We cannot be peacemakers for God if we do not deal with the central issue that divides God and man: man’s sin. Many today have set aside purity “in order to reach more people.” They purport to share the good news without ever helping men to see the bad news. Spurgeon bemoaned such “conversions” in his day, questioning those who supposedly received the grace of God without feeling sorrow for their sin. In our peacemaking, we must never set aside God’s holy standards to reach more people.

2. Peacemaking does not mean compromise. Compromise is the world’s way of making peace. Outside of an absolute surrender, international treaties are usually arrived at on the basis of compromise. Many religious organizations engage in compromise to provide religious unity. They set aside doctrine and truth in the quest for ecumenism. Proverbs 23:23 says that we are to “buy the truth and not sell it.” Truth is too precious to be compromised at any price. Luther said: “Better the heavens fall than one crumb of truth perish.” Those who would make peace never do so at the cost of truth.

3. Peacemaking does not mean an absence of conflict. Indeed, being a peacemaker means that many will actually hate you for your efforts. They like their present condition, and your efforts at peacemaking are, to them, little more than meddling. Jesus warned: “Beware when all men speak well of you.” Such a position in life may make you likable, but it may indicate that you are not doing your job of confronting men with the truth about their spiritual condition.

What Peacemaking Requires

Being Peaceable. To be a peacemaker, one must be sure that his motives are pure. Too often our motives in relationships are mixed. We are more concerned that people like us than we are that they come to Christ. In Galatians 1:10, Paul warns: “For do I now persuade men or God? Or do I seek to please men? For if I pleased men, I would not be a bondservant of Christ.” Pure motives are essential. To bring men to Christ, we must seek to be pure in heart, humble before God and man, and truly concerned for the salvation of others.

Being Active. In 2 Corinthians 5:18-20, Paul reminds us of our task: “[God] has given us the ministry of reconciliation” and now “we are ambassadors for Christ, as though God were pleading through us, we implore you on Christ’s behalf, be reconciled to God.” This is our task: to be peacemakers for the sake of His kingdom.

“Blessed are the peacemakers, for they shall be called the sons of God.”

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Jim Ehrhard |

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