Spurgeon Monday: Though He Were Dead (Sermons on the Gospel of John)

Though He Were Dead

A Sermon

(No. 1799)

Delivered on Lord's-Day Morning, September 14th, 1884, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

________________________________________

"Martha saith unto Him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?"—John 11:24-26.

MARTHA is a very accurate type of a class of anxious believers. They do believe truly, but not with such confidence as to lay aside their care. They do not distrust the Lord, or question the truth of what He says, yet they puzzle their brain about "How shall this thing be?" and so they miss the major part of the present comfort which the word of the Lord would minister to their hearts if they received it more simply. How? and why? belong unto the Lord. It is His business to arrange matters so as to fulfil His own promises. If we would sit at our Lord's feet with Mary, and consider what He has promised, we should choose a better part than if we ran about with Martha, crying, "How can these things be?"

Martha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, "I know that he shall rise again in the resurrection at the last day." She was a type, I say, of certain anxious believers, for she set a practical bound to the Saviour's words. "Of course there will be a resurrection, and then my brother will rise with the rest." She concluded that the Saviour could not mean anything beyond that. The first meaning and the commonest meaning that suggests itself to her must be what Jesus means. Is not that the way with many of us? We had a statesman once, and a good man too, who loved reform; but whenever he had accomplished a little progress, he considered that all was done. We called him at last "Finality John," for he was always coming to an ultimatum, and taking for his motto "Rest, and be thankful." Into that style Christian people too frequently drop with regard to the promises of God. We limit the Holy one of Israel as to the meaning of His words. Of course they mean so much, but we cannot allow that they intend more. It were well if the spirit of progress would enter into our faith, so that we felt within our souls that we had never beheld the innermost glory of the Lord's words of grace. We often wonder that the disciples put such poor meanings upon our Lord's words, but I fear we are almost as far off as they were from fully comprehending all His gracious teachings. Are we not still as little children, making little out of great words? Have we grasped as yet a tithe of our Lord's full meaning, in many of His sayings of love? When He is talking of bright and sparkling gems of benediction, we are thinking of common pebble-stones in the brook of mercy; when He speaketh of stars and heavenly crowns, we think of sparks and childish coronals of fading flowers. Oh that we could but have our intellect cleared; better still, could have our understanding expanded, or, best of all, our faith increased, so as to reach to the height or our Lord's great arguments of love!

Martha also had another fault in which she was very like ourselves: she laid the words of Jesus on the shelf, as things so trite and sure that they were of small practical importance. "Thy brother shall rise again." Now, if she had possessed faith enough, she might truthfully have said, "Lord, I thank Thee for that word! I expect within a short space to see him sitting at the table with Thee. I put the best meaning possible upon Thy words, for I know that Thou art always better than I can think Thee to be; and therefore I expect to see my beloved Lazarus walk home from the sepulchre before the sun sets again." But no, she lays the truth aside as a matter past all dispute, and says, "I know that my brother shall rise again in the resurrection at the last day." A great many precious truths are laid up by us like the old hulks in the Medway, never to see service any more, or like aged pensioners at Chelsea, as relics of the past. We say "Yes, quite true, we fully believe that doctrine." Somehow it is almost as bad to lay up a doctrine in lavender as it is to throw it out of the window. When you so believe a truth as to put it to bed and smother it with the bolster of neglect, it is much the same as if you did not believe it at all. An official belief is very much akin to infidelity. Some persons never question a doctrine: that is not their line of temptation; they accept the gospel as true, but then they never expect to see its promises practically carried out; it is a proper thing to believe, but by no means a prominent, practical factor in actual life. It is true but it is mysterious, misty, mythical, far removed from the realm of practical common sense. We do with the promises often as a poor old couple did with a precious document, which might have cheered their old age had they used it according to its real value. A gentleman stepping into a poor woman's house saw framed and glazed upon the wall a French note for a thousand francs. He said to the old folks, "How came you by this?" They informed him that a poor French soldier had been taken in by them and nursed until he died, and he had given them that little picture when he was dying as a memorial of him. They thought it such a pretty souvenir that they had framed it, and there it was adorning the cottage wall. They were greatly surprised when they were told that it was worth a sum which would be quite a little fortune for them if they would but turn it into money. Are we not equally unpractical with far more precious things? Have you not certain of the words of your great Lord framed and glazed in your hearts, and do you not say to yourselves, "They are so sweet and precious"? and yet you have never turned them into actual blessing—never used them in the hour of need. You have done as Martha did when she took the words, "Thy brother shall rise again," and put round about them this handsome frame, "in the resurrection at the last day." Oh that we had grace to turn God's bullion of gospel into current coin, and use them as our present spending money.

Moreover, Martha made another blunder, and that was setting the promise in the remote distance. This is a common folly, this distancing the promises of the Most High. "In the resurrection at the last day"—no doubt she thought it a very long way off, and therefore she did not get much comfort out of it. Telescopes are meant to bring objects near to the eye, but I have known people use the mental telescope in the wrong way: they always put the big end of it to their eye, and then the glass sends the object further away. Her brother was to be raised that very day: she might so have understood the Saviour, but instead of it she looked at His words through the wrong end of the glass, and said, "I know that he will rise again in the resurrection at the last day." Brethren, do not refuse the present blessing. Death and heaven, or the advent and the glory, are at your doors. A little while and He that will come shall come, and will not tarry. Think not that the Lord is slack concerning His promise. Do not say in your heart, "My Lord delayeth His coming"; or dream that His words of love are only for the dim future. In the ages to come marvels shall be revealed, but even the present hour is bejewelled with loving-kindness. To-day the Lord has rest, and peace, and joy to give to you. Lose not these treasures by unbelief.

Martha also appears to me to have made the promise unreal and impersonal. "Thy brother shall rise again"; to have realized that would have been a great comfort to her, but she mixes Lazarus up with all the rest of the dead. "Yes, he will rise in the resurrection at the last day; when thousands of millions shall be rising from their graves, no doubt Lazarus will rise with the rest." That is the way with us; we take the promise and say, "This is true to all the children of God." If so it is true to us; but we miss that point. What a blessing God has bestowed upon the covenanted people! Yes, and you are one of them; but you shake your head, as if the word was not for you. It is a fine feast, and yet you are hungry; it is a full and flowing stream, but you remain thirsty. Why is this? Somehow the generality of your apprehension misses the sweetness which comes of personal appropriation. There is such a thing as speaking of the promises in a magnificent style, and yet being in deep spiritual poverty; as if a man should boast of the wealth of old England, and the vast amount of treasure in the Bank, while he does not possess a penny wherewith to bless himself. In your case you know it is your own fault that you are poor and miserable, for if you would but exercise an appropriating faith you might possess a boundless heritage. If you are a child of God all things are yours, and you may help yourself. If you are hungry at this banquet it is for want of faith: if you are thirsty by the brink of this river it is because you do not stoop down and drink. Behold, God is your portion: the Father is your shepherd, the Son of God is your food, and the Spirit of God is your comforter. Rejoice and be glad, and grasp with the firm hand of a personal faith that royal boon which Jesus sets before you in His promises.

I beg you to observe how the Lord Jesus Christ in great wisdom dealt with Martha. In the first place, He did not grow angry with her. There is not a trace of petulance in His speech. He did not say to her, "Martha, I am ashamed of you that you should have such low thoughts of me." She thought that she was honouring Jesus when she said,—"I know, that even now, whatsoever Thou wilt ask of God, God will give it Thee." Her idea of Jesus was that He was a great prophet Who would ask of God and obtain answers to His prayers; she has not grasped the truth of His own personal power to give and sustain life. But the Saviour did not say, "Martha, these are low and grovelling ideas of your Lord and Saviour." He did not chide her, though she lacked wisdom,—wisdom which she ought to have possessed. I do not think God's people learn much by being scolded; it is not the habit of the great Lord to scold His disciples, and therefore they do not take it well when His servants take upon themselves to rate them. If ever you meet with one of the Lord's own who falls far short of the true ideal of the gospel, do not bluster and upbraid. Who taught you what you know? He that has taught you did it of His infinite love and grace and pity, and He was very tender with you, for you were doltish enough; therefore be tender with others, and give them line upon line, even as your Lord was gentle towards you. It ill becomes a servant to lose patience where his Master shows so much.

The Lord Jesus, with gentle spirit, proceeded to teach her more of the things concerning Himself. More of Jesus! More of Jesus! That is the sovereign cure for our faults. He revealed Himself to her, that in Him she might behold reasons for a clearer hope and a more substantial faith. How sweetly fell those words upon her ear: "I am the resurrection and the life"! Not "I can get resurrection by my prayers," but "I am, myself, the resurrection." God's people need to know more of what Jesus is, more of the fullness which it has pleased the Father to place in Him. Some of them know quite enough of what they are themselves, and they will break their hearts if they go on reading much longer in that black-letter book: they need, I say, to rest their eyes upon the person of their Lord, and to spy out all the riches of grace which lie hidden in Him; then they will pluck up courage, and look forward with surer expectancy. When our Lord said, "I am the resurrection and the life," He indicated to Martha that resurrection and life were not gifts which He must seek, nor even boons which He must create; but that He Himself was the resurrection and the life: these things were wherever He was. He was the author, and giver, and maintainer of life, and that life was Himself. He would have her to know that He was Himself precisely what she wanted for her brother. She did know a little of the Lord's power, for she said, "If Thou hadst been here, my brother had not died," which being very kindly interpreted might mean, "Lord, Thou art the life." "Ah, but," saith Jesus, "you must also learn that I am the resurrection! You already admit that if I had been here Lazarus would not have died; I would have you further learn that I being here your brother shall live though he has died; and that when I am with my people none of them shall die for ever, for I am to them the resurrection and the life." Poor Martha was looking up into the sky for life, or gazing down into the deeps for resurrection, when the Resurrection and the Life stood before her, smiling upon her, and cheering her heavy heart. She had thought of what Jesus might have done if He had been there before; now let her know what He is at the present moment.

Thus I have introduced the text to you, and I pray God the Holy Spirit to bless these prefatory observations; for if we learn only these first lessons we shall not have been here in vain. Let us construe promises in their largest sense, let us regard them as real, and set them down as facts. Let us look to the Promisor, even to Jesus the Lord, and not so much to the difficulties which surround the accomplishment of the promise. In beginning the divine life let us look to Jesus, and in afterwards running the heavenly race let us still be looking unto Jesus, till we see in Him our all in all. When both eyes look on Jesus we are in the light; but when we have one eye for Him, and one eye for self, all is darkness. Oh, to see Him with all our soul's eyes

Now, I am going to speak as I am helped of the Spirit; and I shall proceed thus—first, by asking you to view the text as a stream of comfort to Martha and other bereaved persons; and, secondly, to view it as a great deep of comfort to all believers. (Please click here to continue reading, "Though He Were Dead")

Spurgeon Monday: Even Now (Sermons on the Gospel of John)

Even Now

A Sermon

(No. 2249)

Intended for Reading on Lord's-Day, March 27th, 1892,

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

On Lord's-day Evening, February 8th, 1891.

________________________________________

"Even now."—John 11:22

HOPE that there are a great many persons here who are interested in the souls of those around them. We shall certainly never exercise faith concerning those for whose salvation we have no care. I trust, also, that we are diligent in looking after individuals, especially those who are amongst our own family and friends. This is what Martha did; her whole care was for her brother. It is often easier to have faith that Christ can save sinners in general, than to believe that he can come into our own home, and save some particular member of our household. But, oh, the joy when this comes to pass; when we are able to kneel beside some of our loved ones, and rejoice with them in being made alive by the power of the Holy Ghost! We cannot expect to have this privilege, however, unless like Martha we send our prayers to Jesus, and go to meet him, and tell him of our need. In the presence of Christ it seems very natural to trust him even at the worst extremity. It is when we are at our wits' end that he delights to help us. When our hopes seem to be buried, then it is that God can give a resurrection. When our Isaac is on the altar, then the heavens are opened, and the voice of the Eternal is heard. Art thou giving way to despair concerning thy dear friend? Art thou beginning to doubt thy Saviour, and to complain of his delay? Be sure that Jesus will come at the right time, though he must be the judge of which is the best time for him to appear.


Martha had a fine faith. If we all had such an honest belief in Christ as she had, many a man, who now lies dead in his sins, would, ere long, hear that voice which would call him forth from his tomb, and restore him unto his friends. Martha's faith had to do with a dreadful case. Her brother was dead, and had been buried, but her faith still lived; and in spite of all things which went against her, she believed in Christ, and looked to him for help in her extremity. Her faith went to the very edge of the gulf, and she said, "But I know, that even now, whatever thou wilt ask of God, God will give it to thee."


Still, Martha had not so much faith as she thought she had. But a few hours after she had confessed her confidence in the power of the Lord Jesus, or perhaps it was only a few minutes, she stood at the grave of her brother, and evidently doubted the wisdom of him she professed to trust. She objected to the stone being removed; and, strong in the admitted facts of the case, she urged her reason and said, "Lord, by this time he stinketh." Well, but, Martha, you said, not very long ago, "I know that even now Christ can interpose." Yes, she said it, and she believed it in the way in which most of us believe; but when her faith was sharply tried by a matter of fact, she did not appear to have had all the faith she professed. I suspect this also is true of most of us. We often fancy our confidence in Christ is much stronger than it really is. I think I have told you of my old friend, Will Richardson, who said, when he was seventy-five years of age, that it was a very curious thing, that all the winter through, he had thought he should like to be a-harvesting, or out in the hay-field, because he felt so strong. He imagined that he could so as much as any of the youngsters. "But," he said, "do you know, Mr. Spurgeon, when the summer comes, I do not get through the haymaking; and when the autumn comes, I find I have not sufficient strength for reaping?" So it often is in spiritual things. When we are not called upon to bear the trouble, we feel wonderfully strong; but when the trial comes, very much of our boasted faith is gone in smoke. Take heed that ye examine well your faith; let it be true and real, for you will need it all.


However, Christ did not take Martha at her worst, but at her best. When our Lord says, "According to your faith be it unto you," he does not mean "According to your faith in its ebb," but "According to your faith in its flood." He reads the thermometer at its at its highest point, not at its lowest; not even taking the "mean temperature" of our trust. He gives us credit for our quickest pace; not counting our slowest, nor seeking to discover our average speed in this matter of faith. Christ did for Martha all she could have asked or believed; her brother did rise again, and he was restored to her, and to his friends. In thy case, too, O thou trembling, timorous believer, the Lord Jesus will take thee at thy best, and he will do for thee great things, seeing that thou desirest to believe greatly, and that thy prayer is, "Lord, I believe; help thou mine unbelief!"


The point upon which Martha chiefly rested, when she expressed her faith, was the power of Christ in intercession with his Father. "I know," said she, "that, even now, whatsoever thou wilt ask of God, God will give it thee." Since the omnipotence of God could be claimed, she felt no anxiety as to the greatness of the request. "Whatsoever" was asked could easily be gained, if it was only asked by him who never was denied. Beloved in the Lord, our Christ is still alive, and he is still pleading. Beloved in the Lord, our Christ is still alive, and he is still pleading. Can you believe, even now, that whatever he shall ask of God, God will give it him, and give it you for his dear Son's sake? What an anchorage is the intercession of Christ! "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Here is a grand pillar to rest the weight of our souls upon: "He ever liveth to make intercession for them." Surely, we may have great faith in him who never wearies, and who never fails; who lives, indeed, for no other purpose than to plead for those who trust in his dying love, and in his living power. "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Fall back upon the intercessory power of Christ in every time of need, and you will find comfort that will never fail you.


It is a grand thing to have faith for the present, not bemoaning the past, nor dreaming of some future faith which we hope may yet be ours. The present hour is the only time we really possess. The past is gone beyond recall. If it has been filled with faith in God, we can no more live on that faith now than we can live to-day on this bread we ate last week. If, on the contrary, the past has been marred by our unbelief, that is no reason why this moment should not witness a grand triumph of trust in the faithful Saviour. Let us not excuse our present lack of faith by the thought of some future blessing. No confidence which we may learn to put in Christ, in the days to come, can atone for our present unbelief. If we ever mean to trust him, why should we not do so now, since he is as worthy of our belief now as he will ever be, and since what we miss now we miss beyond recall.


"The present, the present, is all thou hast


For thy sure possessing,


Like the patriarch's angel, hold it fast,


Till it gives its blessing."






In this verse, "I know, that even now, whatsoever thou wilt ask of God, God will give it to thee," I want to fix your attention only on the two words, "Even now." We have just sung—


"Pass me not, O tender Saviour,


Let me love and cling to thee;


I am longing for thy favour;


When thou comest, call for me:


Even me."




Our hymn was "Even me." The sermon is to be "Even now." If you have been singing "Even me," and so applying the truth to your own case, say also, with an energy of heart that will take no denial, "Even now," and listen with earnest expectation to that gospel which is always in the present tense: "While it is said, To-day if ye will hear his voice, harden not your heart, as in the provocation." Remember, too, that this is not only the preacher's word, for the Holy Ghost saith, "To-day": "Even now."


I shall use these words, first, in reference to those who are concerned about the souls of others, as Martha was about her dead brother. Believe that Christ can save even now. Then I shall speak to you who are somewhat concerned about your own souls. You believe, perhaps, that Christ can save. I want you to be persuaded that he can save you even now; that is to say, at this exact hour and minute, going by the clock, while you hear these words, even now, Christ can forgive; even now, Christ can save; even now, Christ can bless. (Please click here to continue reading, "Even Now")

A.W. Pink: Studies on Saving Faith, Part 4 - 13. Its Basis

STUDIES ON SAVING FAITH

Part IV


13. ITS BASIS

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The task which these articles set before us is by no means easily executed. On the one hand, we wish to be kept from taking the "children’s" bread and casting it to the "dogs"; on the other, it is our earnest prayer that we may be delivered from casting a stumblingblock before any of God’s "little ones." That which occasions our difficulty is the desire to expose an empty profession and to be used of God in writing that which, under His free Spirit, may be used in removing the scales from the eyes of those who, though unregenerate, are resting with carnal confidence on some of the Divine promises given to those who are in Christ—for while a sinner is out of Christ none of the promises belong to him: see 2 Corinthians 1:20. Notwithstanding, it behooves us to seek wisdom from above so that we may write in such a way that any of Christ’s who are yet not established in the faith may not draw the conclusion they are still dead in trespasses and sins.

Having before us the twofold objective named above, let us ask the question, Is a simple faith in Christ sufficient to save a soul for time and eternity? At the risk of some readers turning away from this article and refusing to read further, we unhesitatingly answer, No, it is not. The Lord Jesus Himself declared, "Except ye repent, ye shall all likewise perish" (Luke 13:3). Repentance is just as essential to salvation as is believing. Again, we read that, "wilt thou know, O vain man, that faith without works is dead" (James 2:20). A "simple faith" which remains alone, a faith which does not purify the heart (Acts 15:9), work by love (Gal. 5:6), and overcome the world (1 John 5:4), will save nobody.

Much confusion has been caused in many quarters through failure to define clearly what it is from which the sinner needs saving. Only too often the thought of many minds is restricted to Hell. But that is a very inadequate conception, and often proves most misleading. The only thing which can ever take any creature to Hell is unrepented and unforgiven sin. Now on the very first page of the N. T. the Holy Spirit has particularly recorded it that, the incarnate Son of God was named "Jesus" because "he shall save his people from their sins" (Matt. 1:21). Why is it that that which God has placed at the forefront is relegated to the rear by most of modern evangelists? To ask a person if he has been saved from Hell is much more ambiguous than to inquire if he has been saved from his sins.

Let us attempt to enlarge on this a little, for thousands of professing Christians in these days have but the vaguest idea of what it means to be saved from sin. First, it signifies to be saved from the love of sin. The heart of the natural man is wedded to everything which is opposed to God. He may not acknowledge it, he may not be conscious of it, yet such is the fact nevertheless. Having been shapen in iniquity and conceived in sin (Ps. 51:5), man cannot but be enamoured with that which is now part and parcel of his very being. When the Lord Jesus explained why condemnation rests upon the unsaved, He declared "men loved darkness rather than light" (John 3:19). Nothing but a supernatural change of heart can deliver any from this dreadful state. Only an omnipotent Redeemer can bring us to "abhor" (Job 42:6) ourselves and loath iniquity. This He does when He saves a soul, for "the fear of the Lord is to hate evil" (Prov. 8:13).

Second, to be saved from our sins is to be delivered from the allowance of them. It is the unvarying tendency of the natural heart to excuse evil-doing, to extenuate and gloss it over. At the beginning, Adam declined to acknowledge his guilt, and sought to throw the blame upon his wife. It was the same with Eve: instead of honestly acknowledging her wickedness, she attempted to place the onus on the serpent. But how different is the regenerated person’s attitude toward sin! "For that which I do, I allow not" (Rom. 7:15): Paul committed sin, but he did not approve, still less did he seek to vindicate, it. He disclaimed all friendliness toward it. Nay, more; the real Christian repents of his wrongdoing, confesses it to God, mourns over it, and prays earnestly to be kept from a repetition of the same. Pride, coldness, slothfulness, he hates, yet day by day he finds them reasserting their power over him; yet nightly he returns to the Fountain which has been opened "for sin and for uncleanness" (Zech. 13:1), that he may be cleansed. The true Christian desires to render perfect obedience to God, and cannot rest satisfied with anything short of it; and instead of palliating his failures, he mourns over them.

Third, to be saved from our sins is to be delivered from the reigning power or mastery of them. Sin still indwells the Christian, tempts, annoys, wounds, and daily trips him up: "in many things we offend all" (James 3:2). Nevertheless, sin is not the complete master of the Christian, for he resists and fights against it. While far from being completely successful in his fight, yet, on the other hand, there is a vast difference between him and the helpless slaves of Satan. His repenting, his prayers, his aspirations after holiness, his pressing forward unto the mark set before him, all witness to the fact that sin does not have "dominion" over (Rom. 6:14) him. Undoubtedly there are great differences of attainment among God’s children: in His high sovereignty, God grants more grace unto one than to another. Some of His children are far more plagued by constitutional sins than others. Some who are very largely delivered from outward transgressions are yet made to groan over inward ones. Some who are largely kept from sins of commission have yet to bewail sins of omission. Yet sin is no longer complete master over any who belong to the household of faith.

The last sentence may perhaps discourage some who have a sensitive conscience. He who is really honest with himself and has had his eyes opened in some degree to see the awful sinfulness of self, and who is becoming more and more acquainted with that sink of iniquity, that mass of corruption which still indwells him, often feels that sin more completely rules him now than ever it did before. When he longs to trust God with all his heart, unbelief seems to paralyze him. When he wishes to be completely surrendered to God’s blessed will, murmurings and rebellion surge within him. When he would spend an hour in meditating on the things of God, evil imaginations harass him. When he desires to be more humble, pride seeks to fill him. When he would pray, his mind wanders. The more he fights against these sins, the further off victory seems to be. To him it appears that sin is very much the master of him, and Satan tells him that his profession is vain. What shall we say to such a dear soul who is deeply exercised over this problem? Two things.

First, the very fact that you are conscious of these sins and are so much concerned over your failure to overcome them, is a healthy sign. It is the blind who cannot see; it is the dead who feel not—true alike naturally and spiritually. Only they who have been quickened into newness of life are capable of real sorrow for sin. Moreover, such experiences as we have mentioned above evidence a spiritual growth: a growth in the knowledge of self. As the wise man tells us, "he that increaseth knowledge increaseth sorrow" (Eccl. 1:18). In God’s light we see light (Ps. 36:9). The more the Holy Spirit reveals to me the high claims of God’s holiness, the more I discover how far short I come of meeting them. Let the midday sun shine into a darkened room, and dust and dirt which before were invisible are now plainly seen. So with the Christian: the more the light of God enters his heart, the more he discovers the spiritual filth which dwells there. Beloved brother, or sister, it is not that you are becoming more sinful, but that God is now giving you a clearer and fuller sight of your sinfulness. Praise Him for it, for the eyes of the vast majority of your fellows (religionists included) are blind, and cannot see what so distresses you!

Second, side by side with sin in your heart is grace. There is a new and holy nature within the Christian as well as the old and unholy one. Grace is active within you, as well as sin. The new nature is influencing your conduct as well as the old. Why is it that you so desire to be conformed to the image of Christ, to trust Him fully, love Him fervently, and serve Him diligently? These longings proceed not from the flesh. No, my distressed brother or sister, sin is not your complete master; if it were, all aspirations, prayers, and strivings after holiness would be banished from your heart. There are "as it were the company of two armies" (Song of Sol. 6:13) fighting to gain control of the Christian. As it was with our mother Rebekah—"the children struggled together within her" (Gen. 25:22)—so it is with us. But the very "struggle" shows that the issue is not yet decided: had sin conquered, the soul would no longer be able to resist. The conqueror disarms his enemy so that he can no longer fight back. The very fact that you are still "fighting" proves that sin has not vanquished you! It may seem to you that it soon will: but the issue is not in doubt—Christ will yet save you from the very presence of sin.

Having sought in the above paragraphs to heed the injunction found in Hebrews 12:12, 13 to "lift up the hands which hang down, and the feeble knees," and to make "straight paths" for the feet of God’s little ones, "lest that which is lame be turned out of the way," let us again direct our attention unto those who "have not a doubt" of their acceptance in Christ, and perhaps feel no personal need for what has been said above. The Lord declared that a tree is known by its fruits, so there cannot be anything wrong in examining the tree of our heart, to ascertain what kind of "fruit" it is now bringing forth, and discover whether it be such as may proceed from mere nature, or that which can only issue from indwelling grace. It may at once be objected, But nothing spiritual can issue from ourselves. From our natural selves, No; but from a regenerated person, Yes. But how can an evil tree ever be any different? Christ said, "Make the tree good, and his fruit good" (Matt. 12:33). This is typed out by engrafting a new slip on an old stock. 

All pretentions unto the present enjoyment of the assurance of faith by those whose daily lives are unbecoming the Gospel are groundless. They who are confident of entering that Eternal Happiness which consists very much in a perfect freedom from all sin, but who now allow themselves in the practice of sin (persuading themselves that Christ has fully atoned for the same), are deceived. None truly desire to be free from sin in the future, who do not sincerely long to forsake it in the present. He who does not pant after holiness here is dreadfully mistaken if he imagines he desires holiness hereafter. Glory is but grace consummated; the heavenly life is but the full development of the regenerated life on earth. Neither death nor the second coining of Christ will effect any radical change in the Christian: it will only perfect what he already has and is. Any, then, who pretend unto the assurance of salvation, boast of their pardon and present possession of eternal life, but who have not an experience of deep sorrow for sin, real indignation against it, and hatred of themselves because of transgressions, know nothing at all of what holy assurance is.

In considering the basis of the Christian’s assurance we must distinguish sharply between the ground of his acceptance before God, and his own knowledge that he is accepted by Him. Nothing but the righteousness of Christ-wrought out by Him in His virtuous life and vicarious death—can give any sinner a perfect legal standing before the thrice holy God. And nothing but the communication of a new nature, a supernatural work of grace within, can furnish proof that the righteousness of Christ has been placed to my account. Whom God legally saves, he experimentally saves; whom He justifies, them He also sanctifies. Where the righteousness of Christ is imputed to an individual, a principle of holiness is imparted to him; the former can only be ascertained by the latter. It is impossible to obtain a scriptural knowledge that the merits of Christ’s finished work are reckoned to my account, except by proving that the efficacy of the Holy Spirit’s work is evident in my soul.

"Wherefore the rather, brethren, give diligence to make your calling and election sure" (2 Pet. 1:10). Why that order of "calling" before "election"? Here it is the converse of what we find in Romans 8:29, 30, "whom he did (1) predestinate, them he also (2) called"; but here in Peter the Christian is bidden to make sure (1) his "calling" and (2) his "election." Why this variation of order? The answer is simple: in Romans 8:29, 30, it is the execution of God’s eternal counsels; but in 2 Peter 1 it is the Christian’s obtaining an experimental knowledge of the same. I have to work back from effect to cause, to examine the fruit so as to discover the nature of the tree. I have no immediate access to the Lamb’s book of life, but if I obtain clear proof that I have been effectually called by God out of the darkness of sin’s enmity into the light of reconciliation, then I know that my name is written there.

And how am Ito make my "calling and election sure"? The context of this passage tells me very plainly. In verses 5-7 we read, "And besides 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, love." There we have a summary of those graces which make up the Christian character. The word "add" signifies "supply in connection with," just as in a choir a number of parts and voices unite together in making harmony; or, as in a rainbow the various colors, side by side, blend into one beautiful whole. In the previous verses the apostle had spoken of the grace of God manifested toward His elect: by regeneration they had "escaped the corruption that is in the world through lust." Now he adds, Rest not satisfied with a negative salvation, but press forward unto perfection: be in thorough earnest to "add to your faith" these virtues. Faith is not to be alone, but the other spiritual graces must supplement and adorn it.

In verses 8, 9 the Spirit moved the apostle to set before us the consequences of a compliance or a non-compliance with the duties specified in verses 5-7. The "these things" in verse 8 are the seven graces of the previous verses. If "all diligence" be devoted to the acquiring and cultivating of those lovely virtues, then a certain consequence is sure to follow: as cause stands to effect, so is fruitfulness dependent on Christian diligence. Just as the neglect of our daily food will lead to leanness and feebleness, just as lack of exercise means flabby muscles, so a disregard of the Divine injunction of verse 5 issues in soul-barrenness, lack of vision, and loss of holy assurance. This brings us now to verse 10.

The "Wherefore the rather, brethren," of verse 10 points to a contrast from the sad tragedy presented in verse 9. There we see the pitiful results of being in a backslidden state of soul. There is no remaining stationary in the Christian life: he who does not progress, retrogrades. He who does not diligently heed the Divine precepts, soon loses the good of the Divine promises. He who does not add or conjoin with his "faith" the graces mentioned in verses 5-7, will soon fall under the power of unbelief. He who does not cultivate the garden of his soul, will quickly find it grown over with weeds. He who neglects God’s exhortations will lose the joy of His salvation, and will lapse into such a state of doubting that he will seriously question his Divine sonship. To prevent this the apostle says, "Wherefore the rather, brethren, give diligence to make your calling and election sure."

The obvious meaning, then, of this exhortation in 2 Peter 1:10 is, Bestir yourselves, take pains to secure satisfactory evidence that you are among the effectually called and elect of God. Let there be no doubt or uncertainty about it: you profess to be a child of God, then justify your profession by cultivating the character and displaying the conduct of one. Sure proof is this that something more than a mere resting upon John 5:24 or Acts 16:3 1 is demanded of us! It is only in proportion as the Christian manifests the fruit of a genuine conversion that he is entitled to regard himself and be regarded by others as one of the called and elect of God. It is just in proportion as we add to our faith the other Christian graces that we have solid ground on which to rest the assurance we belong to the family of Christ. It is not those who are governed by self-will, but "as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14).

"In times so critical to the interests of vital religion, and amidst such awful departures from the faith as we are daily called upon to behold, it becomes a very anxious inquiry in the breasts of the humble—Is there no method under Divine grace by which the believer may arrive to a well-grounded assurance, concerning the great truths of the Gospel? Is it not possible for him to be so firmly settled in those great truths, as that he shall not only be ready ‘to give an answer to every one that asketh him a reason of the hope that is in him,’ but to find the comfort of it in his own mind, that his faith ‘doth not stand in the wisdom of men, but in the power of God’? To this inquiry I answer, Yes, blessed be God, there is. An infallible method is discovered, at once to secure from the possibility of apostasy, and to afford comfort and satisfaction to the believer’s own mind, concerning the great truths of God; namely, from the Spirit’s work in the heart; by the sweet influences of which he may find ‘joy and peace in believing, and abound in hope through the power of the Holy Spirit’" (Robert Hawker, 1803).

Christian assurance, then, is a scripturally-grounded knowledge that I am in the Narrow Way which leadeth unto life. Thus, it is based upon the Word of God, yet consists of the Holy Spirit’s enabling me to discern in myself a character to which the Divine promises are addressed. We have the same Word to measure ourselves by now as God will judge us by in the Day to Come. Therefore it behooves every serious soul to prayerfully and carefully set down the scriptural marks of God’s children on the one side, and the characteristics of his own soul and life on the other, and determine if there be any real resemblance between them. We will close this section by quoting from the saintly Samuel Rutherford (1637).   You may put a difference betwixt you and reprobates if you have these marks: If ye prize Christ and His truth so as you will sell all and buy Him, and suffer for it. If the love of Christ keeps you back from sinning more than the law or fear of hell does. If you be humble, and deny your own will, wit, credit, case, honour, the world, and the vanity and glory of it. Your profession must not be barren and void of good works. You must in all things aim at God’s honour; you must eat, sleep, buy, sell, sit, stand, speak, pray, read, and hear the Word with a heart purpose that God may be honoured. Acquaint yourself with daily praying; commit all your ways and actions to God by prayer, supplication and thanksgiving; and count not much for being mocked, for Christ Jesus was mocked before you."

HT:  PB Ministries

A.W. Pink: Studies on Saving Faith, Part 4 - 12. Its Nature

STUDIES ON SAVING FAITH

Part IV

12. ITS NATURE

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Let us begin by asking the question, Assurance of what? That the Holy Scriptures are the inspired and infallible Word of God? No, that is not our subject. Assured that salvation is by grace alone? No, for neither is that our immediate theme. Rather, the assurance that I am no longer in a state of nature, but in a state of grace; and this, not as a mere conjectural persuasion, but as resting on sure evidence. It is a well-authenticated realization that not only has my mind been enlightened concerning the great truths of God’s Word, but that a supernatural work has been wrought in my soul which has made me a new creature in Christ Jesus. A scriptural assurance of salvation is that knowledge which the Holy Spirit imparts to the heart through the Scriptures, that my "faith" is not a natural one, but "the faith of God’s elect" (Titus 1:1), that my love for Christ is sincere and not fictitious, that my daily walk is that of a regenerated man.


The assurance of the saints is, as the Westminster divines said, "by the Spirit enabling them to discern in themselves those graces to which the promises of life are made." Let us seek to amplify that statement. At the commencement of Matthew 5 we find the Lord Jesus pronouncing blessed a certain class of people. They are not named as "believers" or saints," but instead are described by their characters; and it is only by comparing ourselves and others with the description that the Lord Jesus there gave, that we are enabled to identify such. First, He said, "Blessed are the poor in spirit." To be "poor in spirit" is to have a feeling sense that in me, that is, in my flesh, "there dwelleth no good thing" (Rom. 7:18). It is the realization that 1 am utterly destitute of anything and everything which could commend me favorably to God’s notice. It is to recognize that I am a spiritual bankrupt. It is the consciousness, even now (not years ago, when I was first awakened), that I am without strength and wisdom, and that I am a helpless creature, completely dependent upon the grace and mercy of God. To be "poor in spirit" is the opposite of Laodiceanism, which consists of self-complacency and self-sufficiency, imagining I am "rich, and in need of nothing."


"Blessed are they that mourn." It is one thing to believe the theory that I am spiritually a poverty-stricken pauper, it is quite another to have an acute sense of it in my soul. Where the latter exists, there are deep exercises of heart, which evoke the bitter cry, "my leanness, my leanness, woe unto me!" (Isa. 24:16). There is deep anguish that there is so little growth in grace, so little fruit to God’s glory, such a wretched return made for His abounding goodness unto me. This is accompanied by an ever-deepening discovery of the depths of corruption which is still within me. The soul finds that when it would do good, evil is present with him (Rom. 7:21). It is grieved by the motions of unbelief, the swellings of pride, the surging of rebellion against God. Instead of peace, there is war within; instead of realizing his holy aspirations, the blessed one is daily defeated; until the stricken heart cries out, "O wretched man that I am! who shall deliver me from the body of this death?" (Rom. 7:24).


"Blessed are the meek." Meekness is yieldedness. It is the opposite of self-will. Meekness is pliability and meltedness of heart, which makes me submissive and responsive to God’s will. Now observe, dear reader, these first three marks of the "blessed" consist not in outward actions, but of inward graces; not in showy deeds, but in states of soul. Note too that they are far from being characteristics which will render their possessor pleasing and popular to the world. He who feels himself to be a spiritual pauper will not be welcomed by the wealthy Laodiceans. He who daily mourns for his leanness, his barrenness, his sinfulness, will not be courted by the self-righteous. He who is truly meek will not be sought after by the self-assertive. No, he will be scorned by the Pharisees and looked upon with contempt by those who boast they are "out of Romans 7 and living in Romans 8." These lovely graces, which are of great price in the sight of God, are despised by the bloated professors of the day.


We must not now review the additional marks of the "blessed" named by the Redeemer at the beginning of His precious Sermon on the Mount, but at one other we will just glance. "Blessed are they which are persecuted for righteousness’ sake.. Blessed are ye when men shall revile you. . .for My sake" (Matt. 5:10, 11). Observe that this antagonism is not evoked by wrongdoing, or by a well-grounded offence. They who are morose, selfish, haughty, evil speakers, cruel, have no right to shelter behind this beatitude, when people retaliate against them. No, it is where Christ-likeness of character and conduct is assailed; where practical godliness condemns the worldly ways of empty professors, that fires their enmity; where humble but vital piety cannot be tolerated by those who are destitute of the same. Blessed, said Christ, are the spiritual, whom the carnal hate; the gentle sheep, whom the dogs snap at.


Now dear reader, seek grace to honestly measure yourself by these criteria. Do such heavenly graces adorn your soul? Are these marks of those whom the Son of God pronounces "blessed" stamped upon your character? Are you truly "poor in spirit"? We say "truly": for it is easy to adopt expressions and call ourselves names—if you are offended when someone else applies them to you, it shows you do not mean what you say. Do you "mourn" over your lack of conformity to Christ, the feebleness of your faith, the coldness of your love? Are you "meek"? Has your will been broken and your heart made submissive to God? Do you hunger and thirst after righteousness?—do you use the means of grace, your searching of the Scriptures, your prayers, evince it? Are you "merciful," or censorious and harsh? Are you "pure in heart"? grieved when an impure imagination assails? If not, you have no right to regard yourself as "blessed"; instead you are under the curse of a holy and sin-hating God.


It is not, Are these spiritual graces fully developed within you—they never are in this life. But are they truly present at all? It is not are you completely emptied of self, but is it your sincere desire and earnest prayer to be so. It is not do you "mourn" as deeply as you ought over indwelling sin and its activities, but have you felt at all "the plague" of your own heart (1 Kings 8:38). It is not is your meekness all that can be desired, but is there unmistakable proof that the root of it has actually been communicated to your soul? There is a growth: "first the blade, then the ear, then the full corn in the ear." But that which has no existence can have no growth. Has the "seed" (1 Pet. 1:23) of grace been planted in your heart: that is the point which each of us is called upon to determine—not to assume, or take for granted, but to make "sure" (2 Pet. 1:10) of. And this is done when we faithfully examine our hearts to discover whether or not there is in them those spiritual graces to which the promises of God are addressed.


While Gospel assurance is the opposite of carnal presumption and of unbelieving doubts, yet it is far from being opposed to thorough self-examination. But alas, so many have been taught, and by men highly reputed for their orthodoxy, that if it is not actually wrong, it is highly injurious for a Christian to look within. There is a balance of truth to be observed here, as everywhere. That one might become too introspective is readily granted, but that a Christian is never to search his own heart, test his faith, scrutinize his motives, and make sure that he has the "root of the matter" within him (Job 19:28), is contradicted by many plain Scriptures. Regeneration is a work which God performs within us (Phil. 1:6), and as eternal destiny hinges on the same, it behooves every serious soul to take the utmost pains and ascertain whether or not this miracle of grace has been wrought within him. When Paul stood in doubt of the state of the Galatians, he said, "My little children, of whom I travail in birth again until Christ be formed in you" (4:19). So to the Colossians he wrote, "Christ in you, the hope of glory" (1:27).


"For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in (or "by") God" (John 3:20, 21). Here is one of the vital differences between the unregenerate and the regenerate, the unbelieving and the believing. Unbelief is far more than an error of judgment, or speculative mistake into which an honest mind may fall; it proceeds from heart-enmity against God. The natural man, while left to himself, hates the searching light of God (v. 19), fearful lest it should disquiet the conscience, expose the fallacy of his presumptuous confidence, and shatter his false peace. But it is the very reverse with him who has been given "an honest and good heart." He who acts sincerely and conscientiously, desiring to know and do the whole will of God without reserve, welcomes the Light.


The genuine Christian believes what Scripture says concerning the natural heart, namely, that it is "deceitful above all things" (Jer. 17:9), and the surest proof that he does believe this solemn fact is that he is deeply concerned lest "a deceived heart hath turned him aside" (Isa. 44:20), and caused him to believe that all is well with his soul, when in reality he is yet "in the gall of bitterness, and the bond of iniquity." He believes what God’s Word says about Satan, the great deluder, and trembles lest, after all, the Devil has beguiled him with a false peace. Such a possibility, such a likelihood, occasions him much exercise of soul. Like David of old (and every other genuine saint), he "communes with his own heart" (Ps. 4:4), and his "spirit (makes) diligent search" (Ps. 77:6). He turns to the light of Holy Writ, anxious to have his character and conduct scrutinized by the same, desiring to have his deeds made manifest, as to whether they proceed from self-love or real love to God.


It is not that we are here seeking to foster any confidence in self, rather do we desire to promote real confidence toward God. It is one thing to make sure that I love God, and it is quite another for me to find satisfaction in that love. The self-examination which the Scriptures enjoin (in 1 Cor. 11:28, for example), is not for the purpose of finding something within to make me more acceptable to God, nor as a ground of my justification before Him; but is with the object of discovering whether Christ is being formed in me. There are two extremes to be guarded against: such an undue occupation with the work of the Spirit within, that the heart is taken off from the work of Christ for His people; and, such a one-sided emphasis upon the imputed righteousness of Christ that the righteousness imparted by the Spirit is ignored and disparaged. It is impossible that the Third Person of the Trinity should take up His abode within a soul, without effecting a radical change within him: and it is this which I need to make sure of. It is the Spirit’s work within the heart which is the only infallible proof of salvation.


It is perfectly true that as I look within and seek to faithfully examine my heart in the light of Scripture, that the work of the Spirit is not all I shall discover there. No, indeed: much corruption still remains. The genuine Christian finds clear evidence of two natures, two contrary principles at work within him. This is brought out plainly, not only in Romans 7 and Galatians 5:17, but strikingly too in the Song of Solomon: "What will ye see in the Shulamite? As it were the company of two armies" (6:13). Hence it is that in her present state, the Bride says, "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon" (1:5). And again, "I sleep, but my heart waketh" (5:2)—strange language to the natural man, but quite intelligible to the spiritual. And therefore is it also that the renewed soul so often finds suited to his case the prayer of Mark 9:24: "Lord, I believe; help thou mine unbelief."


It is because the real Christian finds within himself so much that is conflicting, that it is difficult for him to be sure of his actual state. And therefore does he cry, "Examine me, O Lord, and prove me; try my reins and my heart" (Ps. 26:2). They who are filled with a carnal assurance, a fleshly confidence, a vain presumption, feel no need for asking the Lord to "prove" them. So completely has Satan deceived them, that they imagine it would be an act of unbelief so to do. Poor souls, they "call evil good, and good evil"; they "put darkness for light, and light for darkness" (Isa. 5:20). One of the surest marks of regeneration is that the soul frequently cries "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting" (Ps. 139:23, 24).


Perhaps some of our readers are still ready to say, "I do not see that there needs to be so much difficulty in ascertaining whether one is in a lost or saved condition: I am resting upon John 5:24, and that is sufficient for me." But allow us to point out, dear friend, that John 5:24 is not a promise which Christ gave to an individual disciple, but instead, a doctrinal declaration which He made in the hearing of a mixed multitude. If the objector replies, "I believe that verse does contain a promise, and I am going to hold fast to it," then may we lovingly ask, Are you sure that it belongs to you? That John 5:24 contains a precious promise, we gladly acknowledge, but to whom is it made? Let us examine it: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."


That promise is given to a definitely defined character, namely, "He that heareth my word." Now dear reader, can it be truthfully said that you are one that "heareth" His Word? Are you sure? Do not be misled by the mere sound of words. The reference here is not to the hearing of the outward ear, but to the response of the heart. In the days that He sojourned on earth, there were many of whom the Lord Jesus had to say that "hearing (with the outward ear), they hear not" with the heart (Matt. 13:13). So it is still. To "hear" spiritually, to "hear" savingly, is to heed (Matt. 18:15), is to obey (Matt. 17:5; John 10:27; Heb. 3:7). Ah, are you obedient? Have you searched the Scriptures diligently in order to discover His commandments? And that, not to satisfy an idle curiosity, but desiring to put them into practice? Do you love His commandments? Are you actually doing them? Not once or twice, but regularly, as the main tenor of your life—for note it is not "hear" but "heareth."


Does someone object, "All of this is getting away from the simplicity of Christ: you are taking us from the Word, and seeking to get us occupied with ourselves." Well, does not Scripture say, "Take heed unto thyself" (1 Tim. 4:16)? But it may be answered, "There cannot be any certainty while we are occupied with our wretched selves; I prefer to abide by the written Word." To this we have no objection at all: what we are here pressing is the vital necessity of making sure that the portions of the Word you cite or are resting upon, fairly and squarely belong to you. The reader may refer me to "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31) and ask, Is not that plain enough? But have you ever noted, dear friend, to whom the apostles addressed those words, and all the attendant circumstances?


It was neither to a promiscuous crowd, nor to a careless and unconcerned soul, that the apostles said, Believe on the Lord Jesus Christ and thou shalt be saved. Rather was it to an awakened, deeply exercised, penitent soul, who had taken his place in the dust, and in deepest anguish cried, "What must I do to be saved?" However, what is the use you are making of Acts 16:31? You answer, "This: those words are divinely simple, I believe in Christ, and therefore I am saved; God says so, and the Devil cannot shake me." Possibly he is not at all anxious to; he may be well content for you to retain a carnal confidence. But observe, dear friend, the apostles did not tell the stricken jailor to "believe on Jesus" nor "believe in Christ"; but to "believe on the Lord Jesus Christ."


What does it mean to savingly "believe"? We have sought to answer this question at length in our recent articles on "Saving Faith." But let us now give a brief reply. John 1:12 makes it clear that to "believe" is to "receive," to receive "Christ Jesus the Lord" (Col. 2:6). Christ is the Saviour of none until He is welcomed as Lord. The immediate context shows plainly the particular character in which Christ is there viewed: "He came unto his own" (John 1:11); He was their rightful Owner, because their Lord. But "his own received him not"; no, they declared, "We will not have this man to reign over us" (Luke 19:14). Ah, dear friend, this is searching. Have you received "the Lord Jesus Christ"? We do not ask, "Are you resting on His finished work," but have you bowed to His scepter and owned His authority in a practical way? Have you disowned your own sinful lordship? If not, you certainly have not "believed on the Lord Jesus Christ," and therefore the promise of Acts 16:3 1 does not belong to you.


"Now if any man have not the Spirit of Christ, he is none of his" (Rom. 8:9). This is just as much a part of God’s Word as is Acts 16:3 1. Why do we not hear it quoted as frequently! And how can anyone know that he is indwelt by the Spirit of Christ? Only by discovering within him the fruits of His regenerating and sanctifying grace. Not that either these "fruits" or the "good works" of the Christian are in any wise or to any degree meritorious. No, no; but as the evidence of his Divine sonship.

HT: PB Ministries

Spurgeon Monday: A Pressed Man Yielding to Christ (Sermons on the Gospel of John)

A Pressed Man Yielding to Christ

A Sermon

(No. 2667)

Intended for Reading on Lord's-Day, March 25th, 1900,

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington,

On Thursday Evening, October 12th, 1882.

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"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on he Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him."—John 9:35-38.


LAST Sabbath morning,* I spoke to you concerning one who was impressed into the King's service. That was Simon, the Cyrenian, who was compelled to bear Christ's cross. He was not a volunteer, but; a pressed man; yet, I think that, after he had been forced to bear the cross, he willingly carried it, and I hope that he afterwards became a faithful follower of the Lord Jesus Christ.


Now, strange to say, here is another pressed man; for I do not think that this man, whose eyes had been opened by Christ, had thought of becoming a believer in the Son of God until the Lord Jesus found him out. Before he had reached that point; indeed, before he knew that the prophet who had opened his eyes was the Son of God, the Pharisees had cast him out of the synagogue, so that he was compelled to bear the cross for Christ although he did not then fully know Christ, and certainly had not believed upon the Son of God. Yet, in his case also, it appears that he cheerfully took up the cross which had been at the first forcibly laid upon him. It may happen that there are some persons here who are in a similar position, some who have been ridiculed for being Christians even before they are Christians, who have been mocked at merely because they go to a place of worship, though as yet they have not yielded themselves to Christ; well, if that is the case; with any, seeing that the cross is laid upon their shoulders, I do trust that they will not throw it off, but that they will bravely bear it for Christ, and freely suffer what, up till now, has seemed to them to be a piece of injustice, for they have been treated as if they were believers in Christ, when really they are not yet on the Lord's side.


This man, then, bearing Christ's cross in a certain way, was cast out of the synagogue, and then Christ found him, and blessed him. Observe, dear friend, where Christ began with him; for it will show us where and how the blessing usually enters. The door by which the richest of heaven's favors must come to us is indicated by our Lord going to that door, and opening it. He said to the man, "Dost thou believe on the Son of God." So that faith in the Son of God is the gate of benediction. Faith is that window of agate and gate of carbuncle by which the divine light of Jesu's love comes streaming into the soul. This is the way by which God's mercy enters the heart of man, and therefore the Lord Jesus Christ himself begins there; and in all our dealings with the unconverted, it will be wise for us also to begin there. That is the place where the decisive battle will have to be fought; for, upon the believing or the non-believing on the Son of God, the eternal destiny of each individual will turn. "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." That wrath abides even now upon him if the life of God is not in him. Let us hammer away at that all-important point of faith in Christ. This is the Thermopylae, of Christian experience. If this pass can be stormed and carried, we can capture the citadel of men's hearts; but if unbelief continues to guard that narrow passage to eternal life and to hold it against the gospel and its invitations, and exhortations, and promises, and threatenings, then nothing whatever can be done. So, in this enquiry of our Lord, we have most instructive teaching. His object, no doubt, was to bless this man by working in him saving faith, and therefore he said to him, "Dost thou believe on the Son of God?"


I think our text will help us, first, to speak of true faith,—how it is known; secondly, true faith,—how it progresses; and thirdly, true faith,—how we can promote it. (Please click here to continue reading, "A Pressed Man Yielding to Christ")

Spurgeon Monday: Believing on Jesus, and Its Counterfeits (Sermons on the Gospel of John)

Believing on Jesus, and Its Counterfeits

A Sermon

(No. 2191)

Delivered on Lord's-day Morning, February 22nd, 1891,

by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington.

________________________________________



"As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free."—John 8:30-32.


OUR LORD, on this occasion, was surrounded by cavillers. We must not be astonished if the like should happen to us when declaring the gospel. Our Lord went on preaching all the same, and he did not conceal objectionable truth because of opposition; say, rather, that he set it forth with greater boldness and decision when surrounded by his enemies. The more they opposed, the more he testified.


The Lord Jesus also told the contradicting sinners that the day would come when cavillers would be convinced. Observe how he put it: "When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself." Cavillers may have a fine time of it just now; but they will one day be convinced either to their conversion or their confusion. Let us hope that many will see the truth before they die—early enough to seek and find a Saviour. But many in our Lord's day who discovered it after his uplifting on the cross, and his uplifting from the grave, came by their knowledge sadly late; for in the mean time they had crucified the Lord of glory. Ah, how much of sin comes out of faith delayed! A far greater number of these Jews were convinced in their minds altogether too late; for when they were driven to feel, by the attendant circumstances of his crucifixion and resurrection, that he really was the Son of God, they still persevered in rebellion, and sank into obstinate rejection of his claims. On such his blood rested to their eternal condemnation. Cavillers, you may riot for a little season, but your time is short; the hour will come when you shall behold, and wonder, and perish. I pray that there may come an end to your unbelief by your being convinced in this life, and led to repentance; but if it be not so, you will certainly be ashamed and confounded in the day when the Lord shall come in his glory, and you shall in vain beseech the mountains to fall upon you and hide you from his face.


Cavillers ought to be convinced even now; the Saviour implies this when he adds, "He that sent me is with me: the Father hath not left me alone; for I do always those things that please him." The character of Jesus should have convinced the Jews of his mission. His evident obedience to God, and the equally evident witness of God to him, would have led them to see his Messiahship if they had not been blinded by prejudice and pride. Any candid man at the present day studying the life of Christ, and observing his unique character, should be convinced that he is the Son of God, and should come to believe in him.


But, beloved, though the Saviour was thus surrounded with objectors and had so much to endure from their ignorance and their malice, yet his controversies with them were not without hopeful effects; for our text informs us, "As he spake these words, many believed on him." Albeit we may be surrounded with general and virulent opposition, yet there will be fruit from the preaching of the truth. The Word of the Lord shall not return unto him void: it shall prosper in the thing whereto God hath sent it. We may hope that not only a few, but many will accept the sacred testimony, since we see that, even in the midst of an exceedingly hot dispute, it happened that "As he spake these words, many believed on him."


I. These believers were not all of one kind; and upon that fact I shall enlarge in this beginning of my sermon. Let that stand as our first observation upon the text—OUR LORD HAD DIFFERENT KINDS OF BELIEVERS AROUND HIM. There were two sorts of believers evidently, who may be set forth to you by the differing expressions used in the Revised Version. We read in verse 30, "Many believed on him"; and then in the thirty-first verse we read of "those Jews which had believed him." Mark the distinction between "believed on him" and "had believed him." It is a singular expression also, "Those Jews which had believed him." They were Jews still as to their traditional belief and connection—Jews first of all, whatever they might be in connection with their Judaism. The omission of the word "on" or "in" is a happy one, because it is exactly accurate; and it helps to bring out an important distinction, while it also accounts for what seems so strange, that those who had believed him should, almost immediately after, charge him with being a Samaritan and having a devil, and should even take up stones to stone him. There were two sorts of believers, and on these I will speak a while.


The first "believed on him": these are the right kind. What is it to believe on Christ? It means not only to accept what he says as true, and to believe that he is the Messiah and the Son of God, but trustfully to rest in him. To believe on him is to take him as the ground of our hopes, as our Saviour, upon whom we depend for salvation. When we believe in him or on him, we accept him as God sets him forth; and we make use of him by trusting on him to do for us what God has appointed him to do. This trusting on Jesus is saving faith. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." "He that believeth on the Son hath everlasting life." To believe him may be a very different thing from believing on him. Such belief may fall far short of saving faith. To believe on him means heartily to give yourself up to him, and to follow him as the way, the truth, and the life to you. Rejecting all rival confidences, the heart leans on Jesus all its weight, and leaves with him all its burdens. Believing in him, we repose all our concerns, for time and for eternity, in his hands. To believe on him is also to believe implicitly. We believe all that he may yet say. We accept not only what he says which we can fully understand, but that which as yet is dark to us. We so believe in him that we go with him in all his teachings, be they what they may. We not only go as far as he has hitherto revealed himself to us, but we are prepared to go as much farther as he pleases. What he says is truth to us, on the sole evidence that he says it. We believe in Jesus, not because we judge that what he says can be endorsed by our understanding (though that is, indeed, the case), but because he says it. Our Lord's word is reason enough for us. The ipse dixit of the Son of God suffices us, even if all men deny his assertions. He has said it, and he is the truth itself. We believe on him; Son of God and Son of man, living, dying, risen again, ascended into the heavens, we trust him. He is our infallible prophet, and our omniscient teacher. We rest ourselves wholly on him. That is saving faith. Oh, that it may be said of this congregation, "Many believed on him"!


But there is another kind of faith which was produced by the Saviour's testimony, and had much of hope in it, and yet it never came to anything. There is a temporary faith which believes Jesus in a sense, and after its own way of understanding him, or rather of misunderstanding him. This faith believes about him; believes that he was undoubtedly sent of God; that he was a great prophet; that what he says is, to a high degree, reasonable and right, and so forth. This faith believes what he has just now said; but it is not prepared to believe on him so as to accept everything that he may say at another time. This faith believes everything that commands itself to its own judgment: it does not, in fact, believe in Jesus, but believes in itself, and in him so far as he agrees with its own opinions. This faith is not prepared to obey Christ, and accept him as its Master and Lord. This was the kind of faith these Jews possessed: it was a faith which was so crowded up with a mass of favourite prejudices that before long it was smothered by them. They might accept Jesus as the Messiah, but then he must be the kind of Messiah they had always pictured in their own minds—a leader who would defeat the Romans, who would deliver Palestine from the foreign yoke, rebuild the temple, and glorify the Jewish race. They half hoped that he might turn out to be a great leader for their own purposes; but they did not believe in him as he revealed himself as the light of the world, as the Son of God, and as one with the Father.


A great deal of disbelief and misbelief is current at the present day. We are encouraged by certain persons to include in our churches all that have any sort of belief; and, indeed, the line is to be more inclusive still, for these who have no belief at all are to find an open door. The Church of Christ is to be a menagerie of creatures of every kind. I fear, if they come into this Noah's ark wild beasts, they will also go out wild beasts. Only those who enter by the door of regeneration and spiritual faith will in very deed be within the kingdom of the Lord. If they have received Christ, we may receive them into his church, but not else. It is true the people of temporary faith will creep into the visible church, but they do so on their own responsibility. Nor need we think that some strange thing has happened unto us as a church when the baser sort are found among us; for one such entered into that college of apostles; a man who, doubtless, believed the words of Jesus, and thought him to be the Messiah: I mean Judas, who, with a traitor's hand, sold his Master. His intellect had been convinced, but his heart had never been renewed. He even dared to use his profession of religion, and the position which it brought him, as a means of unhallowed gain. Another notable believer of this sort was Simon Magus, who believed because he saw the signs and wonders wrought by the apostles; but as he also sought to make gain of godliness, he remained in the gall of bitterness, and in the bonds of iniquity, and never became "a disciple indeed." There is a greater one than all these, even the devil. We read that "the devils believe and tremble." They hold the faith, and feel something of the power of it, for they tremble which is more than modern critics do. Devils know that Jesus is the Christ of God; for they have upon occasion confessed it, and have borne witness to the gospel in the open streets, crying after the preachers of the Word; and yet with all their knowledge, and with much of a sort of faith, and with an apprehension which leads to trembling, they remain devils still, and make no advance towards God. Ah, my hearers! beware of that faith which is a mere intellectual movement, which does not control the heart and the life. To come to faith through a cold argument, and to feel no spiritual life, is but a poor business. You want a faith that leads you to an entire reliance upon the person of Jesus, to the giving up of everything to him, to the reception of him as your Saviour and King, your all in all. You have not believed unto eternal life unless you have so believed on him that you make him the foundation and corner-stone of your hope? You must believe in him as taking away sin. God has set him forth to be the propitiation for sin, and you must believe on him in that capacity.


This will suffice upon our first head, and this very naturally leads us to the second remark.


II. OUR LORD TAKES NOTICE EVEN OF THE LOWEST SORT OF FAITH. When he saw that these people believed him in a measure and were willing to accept his testimony so far as they comprehended it, he looked upon them hopefully, and spoke to them. Out of a weak and imperfect faith, something better may arise. Saving faith, in its secret beginnings, may be contained in this common and doubtful faith. It is written, "When the Son of man cometh, shall he find faith on the earth?" Certainly he can find it if anyone can. He has a very quick eye for faith. He deals with little faith as we used to do with a spark in the tinder, in the days of our boyhood. When we had struck a spark, and it fell into the tinder—though it was a very tiny one—we watched it eagerly, we blew upon it softly, and we were zealous to increase it, so that we might kindle our match thereby. When our Lord Jesus sees a tiny spark of faith in a man's heart, though it be quite insufficient of itself for salvation, yet he regards, it with hope, and watches over it, if, haply, this little faith may grow to something more. It is the way of our compassionate Lord not to quench the smoking flax, nor break the bruised reed. If any of you have only a little faith now, and that marred by ignorance and prejudice, it may be like a connecting thread between you and Jesus, and the thread may thicken to a cable. Your partial and feeble faith as yet only takes hold upon a part of the revelation of God; but I am glad that it takes hold on anything which is from above. I would not roughly break that single holdfast which now links you to the truth; and yet I would not have you trust to it as though it would stand the stress of tempest. Oh, that your faith may be increased till you trustfully commit yourself to Jesus, and believe in him unto eternal life!


Our Lord addressed himself especially to these questionable believers. He turned from his assured disciples to look after those who were more in danger. Their character was a curious combination—full of peril, "Jews who believed him." You that are familiar with the New Testament Scriptures will think the phrase more suggestive than it at first sight appears. It reminds me of those of you who believe the gospel and still remain worldly, impenitent, prayerless. You fear the Lord, and serve other gods. You are not infidels in name, but you are atheists in life. To you there is urgent need to speak. The Master turned round, and spoke to those who were believers, and yet not believers; holding with Jesus, and yet really opposed to him. Oh, you that halt between two opinions, my Lord looks on you with a pitying hopefulness, and he speaks especially to you at this time! May you have grace to hear and obey his Word!


It is clear that he encourages them, but he does not flatter them. He says, "if." A great "if" hovered over them like a threatening cloud. Wisely does our Lord commence his word to them with "if." If ye continue in my word, then are ye my disciples indeed." Continuance is the sure test of the genuine believer. Our Lord does not say, "Go your way, you are not my disciples"; but he, in effect, says, "I stand in doubt of you. The proof of your discipleship will be your persevering in your faith." If we say that we believe in Jesus, we must prove it by abiding in believing, and by still further believing. The Word of Jesus must be the object of our faith; into that Word we must enter, and in that Word we must continue. Beginning to believe is nothing unless we continue to believe.


Our Lord showed his interest in the weaker sort of believers by helping them on in the safe way, urging them to continue in his Word. You believe," he seems to say, "believe still; believe more; believe all that I say. You have entered into my Word; dive deeper into it, and abide in it. Let my Word surround you: dwell in it; continue in it." Good advice this! and it is the advice I would give in my Master's name to any here who are feeling after Christ and his gospel. As far as you have already come in faith, keep fast hold, and seek for more. You are on the right track in believing Jesus; a track which will lead to the King's highway if fairly followed up. Any kind of faith is better than that deadly doubt which is cried up so much nowadays. By faith comes salvation, but by doubt comes the opposite. Your feeble and imperfect believing has in it much of hopefulness, but it must be continued, or we shall be disappointed. Your home and refuge must be the Word of the Lord Jesus, and in that refuge you must abide. Believe what Jesus says in his New Testament of love. Whatever you find that he reveals by himself or by his apostles, receive it without question. Hold fast his Word, and let it hold you fast. First, believe him, believe him to be true, believe him to be sent of God for your salvation; and then put yourself into hands. When you have committed yourself to him, continue to do so. Do not run away from your faith because of ridicule. Mind that you so believe in Jesus as to practice what he commands: you cannot continue in his Word except you learn to obey it. The text of faith is obedience. What he bids you, do it. Let your life be affected by the truth he teaches. Let your whole mind, and thought, and desire, and speech, and bearing, and conversation, be coloured and savoured by your full faith in Jesus. Enter into his Word as a man into a stream, and live therein as a fish in the water.


"Continue in my word": get into Christ's Word as a sinking sailor would get into a life-boat, and once there, keep inside the boat: do not throw yourself out into the stormy waves through despair, but continue in the place of hope. This is Christ's gracious counsel to those in whom there seems to be some hopeful sign.


My hearers, we never preach the saving power of temporary, unpractical, unsanctifying faith. If a man says, "I believe in Christ and therefore I shall be saved, his faith will have to be tested by his life. If, sometime after, he has no faith in Christ, that faith which he claimed to have is proved to be good for nothing. The faith of God's elect is an abiding faith; it is precious faith, and like precious metal, it survives the fire. Now abideth faith, hope, charity, these three." Thus true faith is classed among the abiding things, it is undying, unquenchable. If you truly believe in Jesus, it is for life. Saving faith is a life-long act. It is the relinquishment of all trust in self, once for all, and the trusting in Jesus for ever. He is and ever shall be our only confidence. That is the faith which saves; but the temporary faith which comes and goes, is nothing worth. The shout of "I believe it" too often ends when the excitement is over. To sing "I do believe, I will believe," is well enough; but unless that believing appertains to daily life, and changes the inner nature, and abides even till death, it has not saved the man. The measure of faith of which we have been speaking may turn out to be the beginning of saving faith; but it may, on the other hand, turn out to be a mere deception soon to be dispelled, a morning cloud which disappears, an early dew exhaled by the sun.


I think I have said enough upon my second point. Let it encourage you, that our Lord takes notice even of the lowest kind of faith; but let it also warn you when you see that he receives it with an "if," and goes on carefully to exhort and warn, lest the hopeful thing should die, and its promise should be unfulfilled. (Please click here to continue reading, "Believing on Jesus, and Its Counterfeits")