YouTube: "Paul Washer, The Gospel. The most terrifying truth of Scripture... " (Crown Rights Media)

Bible Q&A with John MacArthur: The Simple Gospel (Acts 16)

Bible Q&A with John MacArthur: Turning Back a Sinner (James 5)

A.W. Pink: Love of the Truth or For the Truth

It is not simply a knowledge of the Truth that saves, but a love of it that is the essential prerequisite. This is clear from 2 Thessalonians 2:10, "Because they received not the love of the truth, that they might be saved..."

Since then there is love for the Truth in contradistinction from a love of the Truth, and a natural love for Christ in contrast with a spiritual love of Him, how am I to be sure which mine is? We may distinguish between these "loves" thus.

First, the one is partial, the other is impartial; the one esteems the doctrines of scripture but not the duties it enjoins, the promises of Scripture but not the precepts, the blessings of Christ but not His claims, His priestly office but not His kingly rule; but not so with the spiritual lover.

Second, the one is occasional, the other is regular; the former balks when personal interests are crossed, not so the latter. 

Third, the one is evanescent and weak, the other lasting and powerful; the former quickly wanes when other delights compete, and prevails not to control the other affections; the latter rules the heart, and is strong as death.

HT:  PB Ministries  

YouTube: You Can't Buy This. Or Can You?; The Meaning of Repentance (Wretched TV)

Bible Q&A With John MacArthur: Christ's Holiness and Our Sinfulness (Luke 7)

Grace To You Thursday: Blasphemy of the Rich Young Ruler - John MacArthur (Mark 10: 17-22)

YouTube: What Have We Done? (Wretched TV- Todd Friel)

Xtranormal: Something Is Different About Your Church (Video)

YouTube: Bible Q&A with John MacArthur - The Empty Confession (Matthew 7)

YouTube: Don't Expect A Perfect Repentance (Paul Washer)

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

Vimeo: Don't Play Games (Tim Conway)

Don't Play Games - Tim Conway from I'll Be Honest on Vimeo.

Vimeo: Freed from Homosexuality - Jason's Testimony (I'll Be Honest, Will You?)

Freed from Homosexuality from I'll Be Honest on Vimeo.

A.W. Pink: Studies on Saving Faith, Part 2 - 4. Its Communication

STUDIES ON SAVING FAITH

Part II

4. ITS COMMUNICATION

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From the human viewpoint, things are now in a bad state in the world. But from the spiritual viewpoint things are in a far worse state in the religious realm. Sad is it to see the anti-Christian cults flourishing on every side; but far more grievous is it, for those who are taught of God, to discover that much of the so-called "Gospel" which is now being preached in many "fundamentalist churches" and" gospel halls" is but a satanic delusion. The Devil knows that his captives are quite secure while the grace of God and the finished work of Christ are "faithfully" proclaimed to them, so long as the only way in which sinners receive the saving virtues of the Atonement is unfaithfully concealed. While God’s peremptory and unchanging demand for repentance is left out, while Christ’s own terms of discipleship (i.e. how to become a Christian: Acts 11:26) in Luke 14:26, 27, 33, are withheld, and while saving faith is frittered down to a mere act of the will, blind laymen will continue to be led by blind preachers, only for both to fall into the ditch.

Things are far, far worse even in the "orthodox" sections of Christendom than the majority of God’s own children are aware. Things are rotten even at the very foundation, for with very rare exceptions God’s way of salvation is no longer being taught. Tens of thousands are "ever learning" points in prophecy, the meaning of the types, the significance of the numerals, how to divide the "dispensations," who are, nevertheless, "never able to come to the knowledge of the truth" (2 Tim. 3:7) of salvation itself—unable because unwilling to pay the price (Prov. 23:23), which is a full surrender to God Himself. As far as the writer understands the present situation, it seems to him that what is needed today is to press upon the serious attention of professing Christians such questions as: When is it that God applies to a sinner the virtues of Christ’s finished work? What is it that I am called upon to do in order to appropriate myself to the efficacy of Christ’s atonement? What is it that gives me an actual entrance into the good of His redemption?


The questions formulated above are only three different ways of framing the same inquiry. Now the popular answer which is being returned to them is, "Nothing more is required from any sinner than that he simply believe on the Lord Jesus Christ." In the preceding articles of this series we have sought to show that such a reply is misleading, inadequate, faulty, and that because it ignores all the other scriptures which set forth what God requires from the sinner: it leaves out of account God’s demand for repentance (with all that that involves and includes), and Christ’s clearly defined terms of discipleship in Luke 14. To restrict ourselves to any one scripture term of a subject, or set of passages using that term, results in an erroneous conception of it. They who limit their ideas of regeneration to the one figure of the new birth lapse into serious error upon it. So they who limit their thoughts on how to be saved to the one word "believe" are easily misled. Diligent care needs to be taken to collect all that Scripture teaches on any subject if we are to have a properly balanced and accurate view thereof.


To be more specific. In Romans 10:13, we read, "For whosoever shall call upon the name of the Lord shall be saved." Now does this mean that all who have, with their lips, cried unto the Lord, who have in the name of Christ besought God to have mercy on them, have been saved by Him? They who reply in the affirmative are only deceived by the mere sound of words, as the deluded Romanist is when he contends for Christ’s bodily presence in the bread, because He said "this is My body." And how are we to show the papist is misled? Why, by comparing Scripture with Scripture. So here. The writer well remembers being on a ship in a terrible storm off the coast of Newfoundland. All the hatches were battened down, and for three days no passenger was allowed on the decks. Reports from the stewards were disquieting. Strong men paled. As the winds increased and the ship rolled worse and worse, scores of men and women were heard calling upon the name of the Lord. Did He save them? A day or two later, when the weather changed, those same men and women were drinking, cursing, card-playing!


Perhaps someone asks, "But does not Romans 10:13 say what it means?" Certainly it does, but no verse of Scripture yields its meaning to lazy people. Christ Himself tells us that there are many who call Him "Lord" to whom He will say "Depart from Me" (Matt. 7:22, 23). Then what is to be done with Romans 10:13? Why, diligently compare it with all other passages which make known what the sinner must do ere God will save him. If nothing more than the fear of death or horror of hell prompts the sinner to call upon the Lord, he might just as well call upon the trees. The Almighty is not at the beck and call of any rebel who, when he is terrified, sues for mercy. "He that turneth away his ear from hearing the law, even his prayer shall be abomination" (Prov. 28:9)! "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prov. 28: 13). The only "calling upon His name" which the Lord heeds is that which issues from a broken, penitent, sin-hating heart, which thirsts after holiness.


The same principle applies to Acts 16:31, and all similar texts: "Believe on the Lord Jesus Christ, and thou shalt be saved." To a casual reader, that seems a very simple matter, yet a closer pondering of those words should discover that more is involved than at first sight appears. Note that the apostles did not merely tell the Philippian jailer to "rest on the finished work of Christ," or "trust in His atoning sacrifice." Instead, it was a Person that was set before him. Again, it was not simply "Believe on the Saviour," but "the Lord Jesus Christ." John 1:12 shows plainly that to "believe" is to "receive," and to be saved a sinner must receive One who is not only Saviour but "Lord," yea, who must be received as "Lord" before He becomes the Saviour of that person. And to receive "Christ Jesus the Lord" (Col. 2:6) necessarily involves the renouncing of our own sinful lordship, the throwing down of the weapons of our warfare against Him, and the submitting to His yoke and rule. And before any human rebel is brought to do that, a miracle of Divine grace has to be wrought within him. And this brings us more immediately to the present aspect of our theme.


Saving faith is not a native product of the human heart, but a spiritual grace communicated from on high. "It is the gift of God" (Eph. 2:8). It is "of the operation of God" (Col. 2:12). It is by "the power of God" (1 Cor. 2:5). A most remarkable passage on this subject is found in Ephesians 1:16-20. There we find the apostle Paul praying that the saints should have the eyes of their understanding enlightened, that they might know "what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead." Not the strong power of God, or the greatness of it, but the "exceeding greatness of His power to us-ward." Note too the standard of comparison: we "believe according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead."


God put forth His "Mighty power" when He resurrected Christ. There was a mighty power seeking to hinder, even Satan and all his hosts. There was a mighty difficulty to be overcome, even the vanquishing of the grace. There was a mighty result to be achieved, even the bringing to life of One who was dead. None but God Himself was equal to a miracle so stupendous. Strictly analogous is that miracle of grace which issues in saving faith. The Devil employs all his arts and power to retain his captive. The sinner is dead in trespasses and sins, and can no more quicken himself than he can create a world. His heart is bound fast with the grave-clothes of worldly and fleshly lusts, and only Omnipotence can raise it into communion with God. Well may every true servant of the Lord emulate the apostle Paul and pray earnestly that God will enlighten His people concerning this wonder of wonders, so that instead of attributing their faith to an exercise of their own will they may freely ascribe all the honour and glory unto Him to whom alone it justly belongs.


If only the professing Christians of this untoward generation could begin to obtain some adequate conception of the real condition of every man by nature, they might be less inclined to cavil against the teaching that nothing short of a miracle of grace can ever qualify any sinner to believe unto the saving of his soul If they could only see that the heart’s attitude towards God of the most refined and moral is not a whit different from that of the most vulgar and vicious; that he who is most kind and benevolent toward his fellow creatures has no more real desire after Christ than has the most selfish and brutal; then it would be evident that Divine power must operate to change the heart. Divine power was needed to create, but much greater power is required to regenerate a soul: creation is only the bringing of something Out of nothing, but regeneration is the transforming not only of an unlovely object, but of one that resists with all its might the gracious designs of the heavenly Potter.


It is not simply that the Holy Spirit approaches a heart in which there is no love for God, but He finds it filled with enmity against Him, and incapable of being subject to His law (Romans 8:7). True, the individual himself maybe quite unconscious of this terrible fact, yea, ready indignantly to deny it. But that is easily accounted for. If he has heard little or nothing but the love, the grace, the mercy, the goodness of God, it would indeed be surprising if he hated Him. But once the God of Scripture is made known to him in the power of the Spirit, once he is made to realize that God is the Governor of this world, demanding unqualified submission to all His laws; that He is inflexibly just, and "will by no means clear the guilty"; that He is sovereign, and loves whom He pleases and hates whom He wills; that so far from being an easy-going, indulgent Creator, who winks at the follies of His creatures, He is ineffably holy, so that His righteous wrath burns against all the workers of iniquity—then will people be conscious of indwelling enmity surging up against Him. And nothing but the almighty power of the Spirit can overcome that enmity and bring any rebel truly to love the God of Holy Writ.


Rightly did Thomas Goodwin the Puritan say, "A wolf will sooner marry a lamb, or a lamb a wolf, than ever a carnal heart be subject to the law of God, which was the ancient husband of it (Romans 7:6). It is the turning of one contrary into another. To turn water into wine, there is some kind of symbolizing, yet that is a miracle. But to turn a wolf into a lamb, to turn fire into water, is a yet greater miracle. Between nothing and something there is an infinite distance, but between sin and grace there is a greater distance than can be between nothing and the highest angel in heaven.. . To. destroy the power of sin in a man’s soul is as great a work as to take away the guilt of sin. It is easier to say to a blind man, ‘See,’ and to a lame man, ‘Walk,’ than to say to a man that lies under the power of sin, ‘Live, be holy,’ for there is that that will not be subject."


In 2 Corinthians 10:4, the apostle describes the character of that work in which the true servants of Christ are engaged. It is a conflict with the forces of Satan. The weapons of their warfare are "not carnal"—as well might modern soldiers go forth equipped with only wooden swords and paper shields as preachers think to liberate the Devil’s captives by means of human leaning, worldly methods, touching anecdotes, attractive singing, and so on. No, "their weapons" are the "word of God" and "all prayer" (Eph. 6:17, 18); and even these are only mighty "through God," that is by His direct and special blessing of them to particular souls. In what follows, a description is given of where the might of God is seen, namely in the powerful opposition which it meets with and vanquishes; "to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."


Herein lies the power of God when He is pleased thus to put it forth in the saving of a sinner. The heart of that sinner is fortified against Him: it is steeled against His holy demands, His righteous claims. It is determined not to submit to His law, nor to abandon those idols which it prohibits. That haughty rebel has made up his mind that he will not turn away from the delights of this world and the pleasure of sin and give God the supreme place in his affections. But God has determined to overcome his sinful opposition, and transform him into a loving and loyal subject. The figure here used is that of a besieged town—the heart. Its "strongholds"—the reigning power of fleshly and worldly lusts—are "pulled down"; self-will is broken, pride is subdued, and the defiant rebel is made a willing captive to "the obedience of Christ"! "Mighty through God" points to this miracle of grace.


There is one other detail pointed by the analogy drawn in Ephesians 1:19, 20, which exemplifies the mighty power of God, namely "and set Him [Christ] at His own right hand in the heavenly places." The members of Christ’s mystical body are predestinated to be conformed to the glorious image of their glorified Head: in measure, now; perfectly, in the day to come. The ascension of Christ was contrary to nature, being opposed by the law of gravitation. But the power of God overcame that opposition, and translated His resurrected Son bodily into heaven. In like manner, His grace produces in His people that which is contrary to nature, overcoming the opposition of the flesh, and drawing their hearts unto things above. How we would marvel if we saw a man extend his arms and suddenly leave the earth, soaring upward into the sky. Yet still more wonderful is it when we behold the power of the Spirit causing a sinful creature to rise above temptations, worldliness and sin, and breathe the atmosphere of heaven; when a human soul is made to disdain the things of earth and find its satisfaction in things above.


The historical order in connection with the Head in Ephesians 1:19, 20, is also the experimental order with regard to the members of His body. Before setting His Son at His own right hand in the heavenlies, God raised Him from the dead; so before the Holy Spirit fixes the heart of a sinner upon Christ He first quickens him into newness of life. There must be life before there can be sight, believing, or good works performed. One who is physically dead is incapable of doing anything; so he who is spiritually dead is incapable of any spiritual exercises. First the giving of life unto dead Lazarus, then the removing of the grave-clothes which bound him hand and foot. God must regenerate before there can be a "new creature in Christ Jesus." The washing of a child follows its birth.


When spiritual life has been communicated to the soul, that individual is now able to see things in their true colours. In God’s light he sees light (Psalm 36:9). He is now given to perceive (by the Holy Spirit) what a lifelong rebel he has been against his Creator and Benefactor: that instead of making God’s will his rule he has gone his own way; that instead of having before him God’s glory he has sought only to please and gratify self. Even though he may have been preserved from all the grosser outward forms of wickedness, he now recognizes that he is a spiritual leper, a vile and polluted creature, utterly unfit to draw near, still less to dwell with, Him who is ineffably holy; and such an apprehension makes him feel that his case is hopeless.


There is a vast difference between hearing or reading of what conviction of sin is and being made to feel it in the depths of one’s own soul. Multitudes are acquainted with the theory who are total strangers to the experience of it: One may read of the sad effects of war, and may agree that they are indeed dreadful; but when the enemy is at one’s own door, plundering his goods, firing his home, slaying his dear ones, he is far more sensible of the miseries of war than ever he was (or could be) previously. So an unbeliever may hear of what a dreadful state the sinner is in before God, and how terrible will be the sufferings of hell; but when the Spirit brings home to his own heart its actual condition, and makes him feel the heat of God’s wrath in his own conscience, he is ready to sink with dismay and despair. Reader, do you know anything of such an experience?


Only thus is any soul prepared truly to appreciate Christ. They that are whole need not a physician. The one who has been savingly convicted is made to realize that none but the Lord Jesus can heal one so desperately diseased by sin; that He alone can impart that spiritual health (holiness) which will enable him to run in the way of God’s commandments; that nothing but His precious blood can atone for the sins of the past and naught but His all-sufficient grace can meet the pressing needs of the present and future. Thus there must be discerning faith before there is coming faith. The Father "draws" to the Son (John 6:44) by imparting to the mind a deep realization of our desperate need of Christ, by giving to the heart a real sense of the inestimable worth of Him, and by causing the will to receive Him on His.

HT:   PB Ministries

Spurgeon Monday: The Unbeliever's Unhappy Condition

THE UNBELIEVER'S UNHAPPY CONDITION

A Sermon

(No. 1012)

Delivered on Lord's-day Morning, September 24th, 1871,

by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

________________________________________

"He that believed, not the Son shall not see life; but the wrath of God abideth on him."—John 3:36.

THIS IS A PART of a discourse by John the Baptist. We have not many sermons by that mighty preacher, but we have just sufficient to prove that he knew how to lay the axe at the root of the tree by preaching the law of God most unflinchingly; and also that he knew how to declare the gospel, for no one could have uttered sentences which more clearly contain the way of salvation than those in the text before us. Indeed, this third chapter of the gospel according to the evangelist John is notable among clear and plain Scriptures—notable for being yet clearer and plainer than almost any other. John the Baptist was evidently a preacher who knew how to discriminate—a point in which so many fail—he separated between the precious and the vile, and therefore he was as God's mouth to the people. He does not address them as all lost nor as all saved, but he shows the two classes, he keeps up the line of demarcation between him that feareth God and him that feareth him not. He plainly declares the privileges of the believer, he saith he hath even now eternal life; and with equal decision he testifies to the sad state of the unbeliever—"he shall not see life; but the wrath of God abideth on him." John the Baptist might usefully instruct many professedly Christian preachers. Although he that is least in the kingdom of heaven is greater than John the Baptist, and ought, therefore, more clearly to bear witness to the truth; yet, there are many who muddle the gospel, who teach philosophy, who preach a mingle-mangle, which is neither law nor gospel; and these might well go to school to this rough preacher of the wilderness, and learn from him how to cry, "Behold the Lamb of God which taketh away the sin of the world." I desire this morning to take a leaf out of the Baptist's lesson book; I would preach as he did the gospel of the Lord Jesus, "whose shoes I am not worthy to bear." It is my earnest desire to enjoy the delight of expounding to you the deep things of God; I feel a profound pleasure in opening up the blessings of the covenant of grace, and bringing forth out of its treasury things new and old. I should be happy to dwell upon the types of the Old Testament, and even to touch upon the prophecies of the New; but, while so many yet remain unsaved, my heart is never content except when I am preaching simply the gospel of Jesus Christ. My dear unconverted hearers, when I see you brought to Christ, I will then advance beyond the rudiments of the gospel; but, meanwhile, while hell is gaping wide, and many of you will certainly help to fill it, I cannot turn aside from warning you. I dare not resist the sacred impulse which constrains me to preach over and over again to you the glad tidings of salvation. I shall, like John, continue laying the axe at the root of the trees, and shall not go beyond crying, "Repent ye, for the kingdom of heaven is at hand." As he did, we shall now declare the sad estate of him who believeth not the Son of God.

This morning, with the burden of the Lord upon us, we shall speak upon the words of the text. Our first point shall be a discovery of the guilty one, "he that believeth not the Son." Next, we shall consider his offense; it lies in "not believing the Son;" thirdly, we shall lay bare the sinful causes which create this unbelief; and, fourthly, we shall show the terrible result of not believing in the Son: "he shall not see life, but the wrath of God abideth on him." May the Spirit help us in all.

I. To begin, then, who is THE GUILTY ONE? Who is then unhappy man here spoken of? Is he a person to be met with only once in a century? Must we search the crowds through and through to find out an individual in this miserable plight? Ah! no; the persons who are here spoken of are common; they abound even in our holy assemblies; they are to be met with by thousands in our streets. Alas, alas! they form the vast majority of the world's population. Jesus hath come unto his own and his own have not received him, the Jewish race remain unbelieving; while the Gentiles, to whom he was to be a light, prefer to sit in darkness and reject his brightness. We shall not be talking this morning upon a recondite theme, with only a remote relation to ourselves, but there are many here of whom we shall be speaking, and we devoutly pray that the word of God may come with power to their souls.

The persons here spoken of are those who believe not the Son of God. Jesus Christ, out of infinite mercy, has come into the world, has taken upon himself our nature, and in that nature has suffered the just for the unjust, to bring us to God. By reason of his sufferings, the gospel message is now proclaimed to all men, and they are honestly assured that "whosoever believeth in him shall not perish, but have everlasting life." The unhappy persons in this text will not believe in Jesus Christ, they reject God's way of mercy; they hear the gospel, but refuse obedience to its command. Let it not be imagined that these individuals are necessarily avowed sceptics, for many of them believe much of revealed truth. They believe the Bible to be the word of God; they believe there is a God; they believe that Jesus Christ is come into the world as a Savior; they believe most of the doctrines which cluster around the cross. Alas! they may do this, but yet the wrath of God abideth on them, if they believe not the Son of God. It may surprise you to learn that many of these persons are very much interested in orthodoxy. They believe that they have discovered the truth, and they exceedingly value those discoveries, so that they frequently grow very warm in temper with those who differ from them. They have read much, and they are matters of argument in the defense of what they consider to be sound doctrine. They cannot endure heresy, and yet sad is the fact, that believing what they do, and knowing so much, they have not believed the Son of God. They believe the doctrine of election, but they have not the faith of God's elect: they swear by final perseverance, but persevere in unbelief. They confess all the five points of Calvinism, but they have not come to the one most needful point of looking unto Jesus, that they may be saved. They accept in creed the truths that are assuredly believed among us, but they have not received that faithful saying, worthy of all acceptation, that Christ Jesus came into the world to save sinners; at any rate, they have not received it personally and practically for their souls' salvation.

It must be admitted that not a few of these persons are blameless as to their morals. You could not, with the closest observation, find either dishonesty, falsehood, uncleanness, or malice in their outward life; they are not only free from these blots, but they manifest positive excellences. Much of their character is commendable. They frequently are courteous and compassionate, generous and gentle-minded. Often times, they are so amiable and admirable that, while looking upon them, we understand how our Lord, in a similar case, loved the young man who asked "what lack I yet?" The one thing needful they are destitute of, they have not believed in Christ Jesus, and loath as the Savior was to see them perish, yet it cannot be helped, one doom is common to all who believe not; they shall not see life, but the wrath of God abideth on them.

In many cases these persons are, in addition to their morality, religious persons after a fashion. They would not absent themselves from the usual service of the place of worship. They are most careful to respect the Sabbath, they venerate the Book of God, they use a form of prayer, they join in the songs of the Sanctuary, they sit as God's people sit, and stand as God's people stand, but, alas, there is a worm in the center of that fair fruit, they have missed the one essential thing, which, being omitted, brings certain ruin; they have not believed on the Son of God. Ah, how far a man may go, and yet, for lack of this one thing the wrath of God may still abide upon him. Beloved of parents who are hopeful of the conversion of their boy, esteemed by Christians who cannot but admire his outward conversation, yet for all that, the young man may be under the frown of God, for "God is angry with the wicked every day." The wrath of God abideth on the man, whoever he may be, that hath not believed in Jesus.

Now, if our text showed that the wrath of God was resting on the culprits in our jails, most persons would assent to the statement, and none would wonder at it. If our text declared that the wrath of God abides upon persons who live in habitual unchastity and constant violation of all the laws of order and respectability, most men would say "Amen;" but the text is aimed at another character. It is true that God's wrath does rest upon open sinners; but, oh sirs, this too is tree, the wrath of God abideth upon those who boast of their virtues but have not believed in Jesus his Son. They may dwell in palaces; but, if they are not believers, the wrath of God abideth on them. They may sit in the senate house and enjoy the acclamations of the nation; but, if they believe not on the Son, the wrath of God abideth on them. Their names may be enrolled in the peerage, all they may possess countless wealth, but the wrath of God abideth on them. They may be habitual in their charities, and abundant in external acts of devotion; but, if they have not accepted the appointed Savior, the word of God bears witness, that "the wrath of God abideth on them."

II. Now let us, with our hearts awakened by God's Spirit, try to think upon THEIR OFFENCE.

What is this peculiar sin which entails the wrath of God upon these people? It is that they have not believed the Son of God. What does that amount to? It amounts to this, first of all, that they refuse to accept the mercy of God. God made a law, and his creatures were bound to respect and obey it. We rejected it, and turned aside from it. It was a great display of the heart's hatred, but it was not in some respects so thoroughly and intensely wicked a manifestation of enmity to God as when we reject the gospel of grace. God has now presented not the law but the gospel to us, and he has said: "My creatures, you have broken my law, you have acted very vilely towards me. I must punish for sin, else I were not God, and I cannot lay aside my justice; but I have devised a way by which, without any injury to any of my attributes, I can have mercy upon you. I am ready to forgive the past, and to restore you to more than your lost position, so that you shall be my sons and my daughters. My only command to you is, believe in my Son. If this command be obeyed, all the blessings of my new covenant shall be yours. Trust him, and follow him; for, behold, I give him as a leader and commander to the people. Accept him as making atonement by his substitution, and obey him." Now, to reject the law of God shows an evil heart of unbelief; but who shall say what a depth of rebellion must dwell in that heart which refuses not only the yoke of God but even the gift of God. The provision of a Savior for lost men is the free gift of God, by it all our wants are supplied, all our evils are removed, peace on earth is secured to us, and glory for ever with God: the rejection of this gift cannot be a small sin. The all-seeing One, when he beholds men spurning the supreme gift of his love, cannot but regard such rejection as the worst proof of the hatred of their hearts against himself. When the Holy Spirit comes to convince men of sin, the especial sin which he brings to light is thus described: "Of sin, because they believed not on me." Not because the heathen were licentious in their habits, barbarians in their ways, and bloodthirsty in their spirit. No: "Of sin, because they believe not on me." Condemnation has come upon men, but what is the condemnation? "That light is come into the world, and men love darkness rather than light, because their deeds are evil." Remember, also, that expressive text: "He that believeth not is condemned already;" and what is he condemned for! "Because he hath not believed in the name of the only-begotten Son of God."

Let me remark, further, that in the rejection of divine mercy as presented in Christ, the unbeliever has displayed an intense venom against God, for observe how it is. He must either receive the mercy of God in Christ, or he must be condemned—there is no other alternative. He must trust Christ whom God has set forth to be the propitiation for sin, or else he must be driven from the presence of God into eternal punishment. The unbeliever in effect says, "I had sooner be damned than I would accept God's mercy in Christ." Can we conceive a grosser insult to the infinite compassion of the great Father? Suppose a man has injured another, grossly insulted him, and that repeatedly, and yet the injured person, finding the man at last brought into a wretched and miserable state, goes to him, and simply out of kindness to him, says, "I freely forgive you all the wrong you ever did me, and I am ready to relieve your poverty, and to succor you in your distress." Suppose the other replies, "No, I would sooner rot than take anything from you;" would not you have in such a resolve a clear proof of the intense enmity that existed in his heart? And so when a man saith, and everyone of you unbelievers do practically say so, "I would sooner lie for ever in hell than honor Christ by trusting him," this is a very plain proof of his hatred of God and his Christ. Unbelievers hate God. Let me ask for what do you hate him? He keeps the breath within your nostrils; he it is that gives you food and rainment, and sends fruitful seasons. For which of these good things do you hate him? You hate him because he is good. Ah, then, it must be because you yourself are evil, and your heart very far removed from righteousness. May God grant that this great and crying sin may be clearly set before your eyes by the light of the Eternal Spirit, and may you repent of it, and turn from your unbelief, and live this day.

But yet further, the unbeliever touches God in a very tender place by his unbelief. No doubt, it was to the great Maker a joyous thing to fashion this world, but there are no expressions of joy concerning it at all equal to the joy of God in the matter of human redemption. We would be guarded when we speak of him; but, as far as we can tell, the gift of his dear Son to men, and the whole scheme of redemption, is the master work even of God himself. He is infinite in POWER, and wisdom, and love; his ways are as high above our ways as the heavens are above the earth; but Scripture, I think, will warrant me in saying—

"That in the grace which rescued man

His brightest form of glory shines;

Here on the cross 'tis fairest writ,

In precious blood and crimson lines."


Now, the man who saith, "There is no God" is a fool, but he who denies God the glory of redemption, in addition to his folly, has robbed the Lord of the choicest jewel of his regalia, and aimed a deadly blow at the divine honor. I may say of him who despises the great salvation, that, in despising Christ, he touches the apple of God's eye. "This is my beloved Son," saith God, "hear ye him." Out of heaven he saith it, and yet men stop their ears and say, "We will not have him." Nay, they wax wrath against the cross, and turn away from God's salvation. Do you think that God will always bear this? The times of your ignorance he hath winked at, but "now commandeth all men every where to repent." Will ye stand out against his love? His love that has been so inventive in ingenious plans by which to bless the sons of men? Shall his choicest work be utterly contemned by you? If so, it is little wonder that it is written, "The wrath of God abideth on him."

I must, still further, unveil this matter by saying that the unbeliever perpetrates an offense against every person of the blessed Trinity. He may think that his not believing is a very small business, but, indeed, it is a barbed shaft shot against the Deity. Take the Persons of the blessed Trinity, beginning with the Son of God who comes to us most nearly. It is to me the most surprising thing I ever heard of that "the word was made flesh and dwelt among us." I do not wonder that in Hindostan the missionaries are often met with this remark: "It is too good to be true that God ever took upon himself the nature of such a thing as man!" Yet, more wonderful does it seem to be that, when Christ became man, he took all the sorrows and infirmity of man, and, in addition, was made to bear the sin of many. The most extraordinary of all facts is this: that the infinitely Holy should be "numbered with the transgressors," and, in the words of Esaias, should "bear their iniquities." The Lord hath made him, who knew no sin, to be made sin for us. Wonder of wonders! It is beyond all degree amazing that he who distributes crowns and thrones should hang on a tree and die, the just for the unjust, bearing the punishment due to sinners for guilt. Now, knowing this, as most of you do, and yet refusing to believe, you do, in effect, say, "I do not believe that the incarnate God can save." "Oh no," you reply, "we sincerely believe that he can save." Then, it must be that you feel, "I believe he can, but I will not have him to save me." Wherein I excuse you in the first place, I must bring the accusation more heavily in the second. You answer that "you do not say you will not believe him." Why do you then remain in unbelief? The fact is you do not trust him; you do not obey him. I pray you account for the fact. "May I believe him?" saith one. Have we not told you ten thousand times over that whosoever will may take the water of life freely. If there be any barrier it is not with God, it is not with Christ, it is with your own sinful heart. You are welcome to the Savior now, and if you trust him now he is yours for ever. But oh, unbeliever, it appears to be nothing to you that Christ has died. His wounds attract you not. His groans for his enemies have no music in them to you. You turn your back upon the incarnate God who bleeds for men, and in so doing you shut yourselves out of hope, judging yourselves unworthy of eternal life.

Furthermore, the wilful rejection of Christ is also an insult to God the Father. "He that believeth not hath made God a liar, because he hath not believed the record that God gave of his Son." God has himself often borne testimony to his dear Son. "Him hath God the Father set forth to be a propitiation for our Sins." In rejecting Christ, you reject God's testimony and God's gift. It is a direct assault upon the truthfulness and lovingkindness of the gracious Father, when you trample on or cast aside his priceless, peerless gift of love.

And, as for the blessed Spirit, it is his office here below to bear witness to Christ. In the Christian ministry, daily the Holy Spirit cries to the sons of men to come to Jesus. He has striven in the hearts of many of you, given you a measure of conviction of sin, and a degree of knowledge of the glory of Christ, but you have repressed it, you have labored to your utmost to do despite to the Spirit of God. Believe me, this is no slight sin. An unbeliever is an enemy to God the Father, to God the Son, and God the Holy Ghost. Against the blessed Trinity in Unity, O unbeliever, your sin is a standing insult: you are now to God's face insulting him, by continuing an unbeliever.

And, I must add, that there is also in unbelief an insult against every attribute of God. The unbeliever in effect declares, "If the justice of God is seen in laying the punishment of sin upon Christ—I do not care for his justice, I will bear my own punishment." The sinner seems to say, "God is merciful in the gift of Christ to suffer in our stead—I do not want his mercy, I can do without it. Others may be guilty, and they may trust in the Redeemer, but I do not feel such guilt and I will not sue for pardon." Unbelievers attack the wisdom of God, for, whereas the wisdom of God is in its fullness revealed in the gift of Jesus, they say, "It is a dogma, unphilosophical, and worn-out." They count the wisdom of God to be foolishness, and thus cast a slight upon another of the divine attributes. I might in detail mention every one of the attributes and prerogatives of God, and prove that your nonacceptance of the Savior is an insult to every one of them, and to God himself: but the theme is too sad for us to continue upon it, and, therefore, let us pass to another phase of the subject, though I fear it will be equally grievous. (Please click here to continue reading, "The Unbeliever's Unhappy Condition")

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