Saving Faith

 

"But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is,  the word of faith, which we preach: that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." Rom. 10:6-9.

May we accept these words, especially the statement in the last verse, as literally true? Shall we not be in danger if we do? Is not something more than faith in Christ necessary to salvation? To the first of these questions we say, Yes, and to the last two we say, No, and refer to the Scriptures for corroboration. So plain a statement cannot be other than literally true and one that can be depended on by the trembling sinner.

As an instance in proof, take the case of the jailer at Philippi. Paul and Silas, after having been inhumanly beaten, were placed in his care. Notwithstanding their lacerated backs and their manacled feet, they prayed and sang praises to God at midnight and suddenly an earthquake shook the prison, and all the doors were opened. It was not alone the natural fear produced by feeling the earth rock beneath him nor yet the dread of Roman justice if the prisoners in his charge should escape, that caused the jailer to tremble. But he felt in that earthquake shock a premonition of the great judgment, concerning which the apostles had preached; and, trembling under his load of guilt, he fell down before Paul and Silas, saying, "Sirs, what must I do to be saved?" Mark well the answer; for here was a soul in sorest extremity and what was sufficient for him must be the message of all lost ones. To the jailer's anguished appeal, Paul replied, "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts 16:30, 31. This agrees exactly with the words which we quoted from Paul to the Romans.

 

On one occasion the Jews said unto Jesus, "What shall we do that we might work the works of God?" Just the thing that we want to know. Mark the reply: "This is the work of God, that ye believe on him whom he hath sent." John 6:28, 29. Would that these words might be written in letters of gold and kept continually before the eyes of every struggling Christian. The seeming paradox is cleared up. Works are necessary, yet faith is all-sufficient, because faith does the work. Faith comprehends everything and without faith there is nothing.

The trouble is that people in general have a faulty conception of faith. They imagine that it is mere assent and that it is only a passive thing to which active works must be added. But faith is active and it is not only the most substantial thing but the only real foundation. The law is the righteousness of God (Isa. 51:6, 7), for which we are commanded to seek (Matt. 6:33), but it cannot be kept except by faith, for the only righteousness which will stand in the Judgment is "that which is through the faith of Christ, the righteousness which is of God by faith."  Phil. 3:9.

Read the words of Paul in Rom. 3:31. "Do we then make void the law through faith? God forbid; yea, we establish the law." Making void the law of God by man is not abolishing it; for that is an impossibility. It is as fixed as the throne of God. No matter what men say of the law, nor how much they trample upon it and despise it, it remains the same. The only way that men can make void the law of God is to make it of none effect in their hearts by their disobedience. Thus in Num. 30:15, a vow that has been broken is said to have been made void. So when the apostle says that we do not make void the law through faith, he means that faith and disobedience are incompatible. No matter how much the law-breaker professes faith, the fact that he is a law-breaker shows that he has no faith. But the possession of faith is shown by the establishment of the law in the heart, so that the man does not sin against God. Let no one decry faith as of little moment.

But does not the apostle James say that faith alone cannot save a man and that faith without works is dead? Let us look at his words a moment. Too many have with honest intent perverted them to a dead legalism. He does say that faith without works is dead and this agrees most fully with what we have just quoted and written. For if faith without works is dead, the absence of works shows the absence of faith; for that which is dead has no existence. If a man has faith, works will necessarily appear and the man will not boast of either one, for by faith boasting is excluded. Rom. 3:27. Boasting is done only by those who trust wholly in dead works or whose profession of faith is a hollow mockery.

Then how about James 2:14, which says: "What doth it profit, my brethren, though a man say he hath faith and have not works? Can faith save him?" The answer necessarily implied is, of course, that it cannot. Why not?  Because he hasn't it. What doth it profit if a man say he has faith, if by his wicked course he shows that he has none? Must we decry the power of faith simply because it does nothing for the man who makes a false profession of it? Paul speaks of some who profess that they know God but who deny Him by their works. Titus 1:16. The man to whom James refers is one of this class. The fact that he has no good works--no fruit of the Spirit--shows that he has no faith, despite his loud profession, and so of course faith cannot save him; for faith has no power to save a man who does not possess it.   By EJ Waggoner

 

 

 

Prodigal Son

In this edition we will play with an age old parable, and once more find new depths to ponder.  Let us get our Bibles out and turn to Luke 15:11-32 and now read it together.  It is a great story, and full of depth and pathos.  The first thing that captures ones attention is the Prodigal, he comes to his Father and basically says “Drop Dead,” as there is never inheritance without a death, the prodigal wants inheritance, so he wants his Father dead and out of the way so that he can have life at its fullest; well so he thinks.

I find in verse 29 an inference that Father went to the bank and took out a big fat loan on the farm to pay off the Prodigal as the at home son seemed to believe he had sweated out for many years, with no benefits, to repay the Loan that useless Prodigal had just squandered away.  Jewish inherited land cannot be sold, it forever remained, “Family Property.”

Looking at the two sons, both appear to have been lost, at home son appears to have spent his time working and had no quality relationship with Father, Prodigal only saw Father as a gross restriction to real life, and he wanted Father dead and out of his way, thus also no relationship.  The Question, What depth of relationship do we actually have with our Heavenly Father?

If we take, son at home to equal church members, and prodigal as non church members, it gets scary as nobody has a real relationship with our Heavenly Father, the Churched are just mechanically doing the work, just working through the services and activities, no relationship, and the Prodigal’s full focus is just partying hard out and living life to the fullest, well so he currently thinks.

I love the part where the Prodigal, deep in the mire, comes to his senses, this is true repentance, for he has tasted sin to the dregs and it has left a very bad taste in his mouth, and his so called mates have evaporated and abandoned him.  This “Good Life” is a reducer, at home, life was an increaser, verse 17 “bread enough and to spare,” he sees the bounties of heaven and gets very homesick, and in essence, walks off the job, he is going back to God, he is going back Home, he is going to where food is really satisfying, and relationships are real, he is just plain, going.

Father seems to know something that both sons’ have missed.  He keeps constantly watching down the road as he knows that in time, Prodigal will come home, Prodigal will experience for himself that Sin is not what it is cracked up to be, that true peace and real life is found only in a real relationship with our Heavenly Father.

If one crosses to “Tradition,” we get some extra insights.  Mature Gentlemen NEVER EVER run, not under any circumstances, they are able to walk crisply but very dignified and regally when it is critical to hurry, well, just a wee bit.  Prodigal has shamed the family name, therefore he must die to take away the shame, in essence, Prodigal has a price on his head, “Dead or Alive,” and preferably in a body bag.

Why Father runs, is now obvious, as he has to get to Prodigal son before the assassin does (Avenger of Blood) as Prodigal has killed the Family’s Good Name, he dies (wages of Sin).  Father holds Prodigal close in protection and compassion, the orders run out for instant solutions, Prodigal is fully restored and his sin is covered by “The Robe of Christ’s Righteousness.”  His grave situation is hid, and he is presented back to the Family as if he had always been at home.

Party Time, and the Prodigal now clearly sees the difference between his riotous revelry, and Heavenly feasting in real fellowship and bonding, it is so obvious to him now.  Prodigal is home, and he is never ever going to ever leave again, when you have experienced the best (Heavenly), there is certainly no other option to consider.

The love of God still yearns over the one who has chosen to separate from Him, and He sets in operation influences to bring him back to the Father’s house. The prodigal son in his wretchedness “came to himself.” The deceptive power that Satan had exercised over him was broken. He saw that his suffering was the result of his own folly, and he said, “How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Miserable as he was, the prodigal found hope in the conviction of his father’s love. It was that love which was drawing him toward home. . . . {CSA 12}

The parables of the lost sheep, the lost coin, and the prodigal son, bring out in distinct lines God's pitying love for those who are straying from Him. Although they have turned away from God, He does not leave them in their misery. He is full of kindness and tender pity toward all who are exposed to the temptations of the artful foe.  {COL 198}

In the parable of the prodigal son is presented the Lord's dealing with those who have once known the Father's love, but who have allowed the tempter to lead them captive at his will.  {COL 198}

To give a true representation of the tender, loving, pitying care exercised by His Father, Jesus gave the parable of the prodigal son. Though His children err and stray from Him, if they repent and return, He will receive them with the joy manifested by an earthly father in receiving a long-lost son who in penitence returns.-- {Ev 56}

My heart goes out for the Lost Son at home, he has Father with him all the time, working with him, beside him, on a daily basis, and yet he has absolutely no idea of the amazing life and bountiful blessings right under his nose of having a vibrant relationship with his Heavenly Father.  Are you, am I just as blind today, are we Prodigals out in sin, or just lost souls in the Faith, instead of vibrant Christians perfectly reflecting out wonderful Saviour, Jesus Christ.  If you are lost, then come home right now, Father is waiting with arms ever open wide to receive you Home; Please come home.

 

Sinful Flesh

 

 There is a serious and very bothersome mistake which is made by many persons. That mistake is made in thinking that when they are converted their old sinful flesh is blotted out. In other words, they make the mistake of thinking that they are to be delivered from the flesh by having it taken away from them altogether. Then when they find that this is not so, when they find that the same old flesh, with its inclinations, its besetments, and its enticements is still there, they are not prepared for it and so become discouraged and are ready to think that they never were converted at all.

And yet, if they would think a little, they ought to be able to see that that is all a mistake. Did you not have exactly the same body after you were converted that you had before? Was not that body composed of exactly the same material--the same flesh and bones and blood--after you were converted as that of which it was composed before? To these questions everybody will promptly say Yes! And plainly that is the truth.

And now there are further questions: Was not that flesh also of exactly the same quality as before? Was it not still human flesh, natural flesh, as certainly as it was before? To this also everybody will say Yes!  Then also a still further question: It being the same flesh and of the same quality--it still being human flesh,  natural flesh--is it not also still just as certainly sinful flesh as it was before?  Just here is where creeps in the mistake of these many persons. To this last question they are inclined to think that the answer should be "No," when it must be only a decided "Yes." And this decided "Yes" must be maintained so long as we continue in this natural body.

And when it is decided and constantly maintained that the flesh of the converted person is still sinful flesh and only sinful flesh, he is so thoroughly convinced that in his flesh dwells no good thing that he will never allow a shadow of confidence in the flesh. And this being so, his sole dependence is upon something other than the flesh, even upon the Holy Spirit of God. His source of strength and hope is altogether exclusive of the flesh, even in Jesus Christ only. And being everlastingly watchful, suspicious, and thoroughly distrustful of the flesh, he never can expect any good thing from that source, and so is prepared by the power of God to beat back and crush down without mercy every impulse or suggestion that may arise from it, and so does not fail, does not become discouraged, but goes on from victory to victory and from strength to strength.

Conversion, then, you see, does not put new flesh upon the old spirit but a new Spirit within the old flesh. It does not propose to bring new flesh to the old mind, but a new mind to the old flesh. Deliverance and victory are not gained by having the human nature taken away, but by receiving the divine nature to subdue and have dominion over the human--not by the taking away of the sinful flesh, but by the sending in of the sinless Spirit to conquer and condemn sin in the flesh.

The Scripture does not say, Let this flesh be upon you which was also upon Christ, but it does say, "Let this mind be in you, which was also in Christ Jesus." Phil. 2:5. The Scripture does not say, Be ye transformed by the renewing of your flesh, but it does say, "Be ye transformed by the renewing of your mind." Rom. 12:2. We shall be translated by the renewing of our flesh, but we must be transformed by the renewing of our minds.

The Lord Jesus took the same flesh and blood, the same human nature, that we have, flesh just like our sinful flesh, and because of sin, and by the power of the Spirit of God through the divine mind that was in Him, "condemned sin in the flesh." Rom. 8:3. And therein is our deliverance (Rom. 7:25); therein is our victory. "Let this mind be in you, which was also in Christ Jesus." "A new heart will I give you, and a new Spirit will I put within you."

Do not be discouraged at sight of sinfulness in the flesh. It is only the light of the Spirit of God, and by the discernment of the mind of Christ, that you can see so much sinfulness in your flesh, and the more sinfulness you see in your flesh, the more of the Spirit of God you certainly have. This is a sure test. Then when you see sinfulness abundant in you, thank the Lord that you have so much of the Spirit of God that you can see so much of the sinfulness and know of a surety that when sinfulness abounds, grace much more abounds in order that "as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Can every believer have grace enough to keep him free from sinning??

Yes. Indeed, everybody in the world can have enough to keep him from Sinning. Enough is given; and it is given for this purpose. If any one does not have it, it is not because enough has not been given; but because he does not take that which has been given. For "unto every one of us is given grace according to the measure of the gift of Christ." Eph. 4:7. The measure of the gift of Christ is himself wholly, and that is the measure of "all the fulness of the Godhead bodily." To the fulness of the Godhead there is, indeed, no measure; it is boundless, it is simply the infinity of God.

 

Yet that is the only measure of the grace that is given to every one of us.  The boundless measure of the fullness of the Godhead is the only thing that can express the proportion of grace that is given to everyone who is in this world. For where "sin abounded, grace did much more abound."  This grace is given in order that "as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord," and in order that sin shall not have dominion over you, because you are under grace.  By AT Jones

 

Boundless Grace – Free to all

 “Unto every one of us is given grace according to the measure of the gift of

Christ.” Eph. 4:7. The measure of the gift of Christ is “all the fullness of the

Godhead bodily.” This is true whether viewed as the measure of the gift which

God made in giving Christ or as the measure of the gift which Christ Himself

gave. For the gift that God gave is His only begotten Son, and in “him dwelleth

all the fullness of the Godhead bodily.” Therefore, from this standpoint the

measure of the gift of Christ being only the measure of the fullness of the

Godhead bodily and this being only the measure of the grace that is given to

every one of us, it follows that unto every one of us is given grace without

measure, simply boundless grace.

Viewed from the measure of the gift in which Christ Himself gives to us, it is the

same, because “he gave himself for us.” He gave Himself for our sins, and in

this He gave Himself to us. And as in Him dwelleth all the fullness of the

Godhead bodily, and as He gave Himself, then the measure of the gift of Christ

on His own part is also only the measure of the fullness of the Godhead bodily.

It therefore follows that from this standpoint also the measure of grace that is

given to every one of us is only the measure of the fullness of the Godhead;

that is, simply immeasurable.

Thus in whatever way it is viewed, the plain word of the Lord is that unto every

one of us He has given grace to the measure of the fullness of the Godhead

bodily; that is, boundless, immeasurable grace—all the grace He has. This is

good. But it is just the Lord; it is just like the Lord to do that, for He is good.

And this boundless grace is all given, given freely, to “every one of us.” To us it

is. To you and me, just as we are. And that is good. We need just that much

grace to make us what the Lord wants us to be. And He is just so kind as to

give it all to us freely that we may be indeed just what He wants us to be.

The Lord wants every one of us to be saved, and that with the very fullness of

salvation. And therefore He has given to every one of us the very fullness of

grace, because it is grace that brings the salvation. For it is written, “The grace

of God that bringeth salvation hath appeared to all men.” Titus 2:11. Thus the

Lord wants all to be saved and therefore He gave all of His grace, bringing

salvation to all. The marginal reading of this text tells it that way, and it is just

 as true as the reading in the verse itself. Here it is: “The grace of God that

bringeth salvation to all men, hath appeared.” All the grace of God is given

 freely to every one, bringing salvation to all. Whether all or any one will receive

 it, that is another question. What we are studying now is the truth and the fact

 that God has given it. Having given it all, He is clear, even though men may

 reject it.

The Lord wants us to be perfect, and so it is written: “Be ye therefore perfect,

 even as your Father which is in heaven is perfect.” Desiring that we shall be

 perfect, He has given us, every one , all the grace that He has, bringing the

 fullness of His salvation, that every man may be presented perfect in Christ

 Jesus. The very purpose of this gift of His boundless grace is that we may be

 made like Jesus, Who is the image of God. Even so it is written: “Unto every

 one of us is given grace according to the measure of the gift of Christ. . . . for

 the perfecting of the saints. . . . till we all come in the unity of the faith and of

 the knowledge of the Son of God, unto a perfect man, unto the measure of the

 stature of the fullness of Christ.”

Do you want to be like Jesus? Then receive the grace that He has so fully and

 so freely given. Receive it in the measure in which He has given it, not in the

 measure in which you think you deserve it. Yield yourself to it, that it may work

 in you and for you the wondrous purpose for which it is given, and it will do it.

 It will make you like Jesus. It will accomplish the purpose and the wish of Him

 who has given it. “Yield yourselves unto God.” “I beseech you also that ye

 receive not the grace of God in vain.”

By  AT Jones

When Christ gave His disciples the promise of the Spirit, He was nearing the

 close of His earthly ministry. He was standing in the shadow of the cross, with a

 full realization of the load of guilt that was to rest upon Him as the Sin Bearer.

 Before offering Himself as the sacrificial victim, He instructed His disciples

 regarding a most essential and complete gift which He was to bestow upon His

 followers--the gift that would bring within their reach the boundless resources

 of His grace. "I will pray the Father," He said, "and He shall give you another

 Comforter, that He may abide with you forever; even the Spirit of truth; whom

 the world cannot receive, because it seeth Him not, neither knoweth Him: but

 ye know Him; for He dwelleth with you, and shall be in you." John 14:16, 17.

 The Saviour was pointing forward to the time when the Holy Spirit should come

 to do a mighty work as His representative. The evil that had been accumulating

 for centuries was to be resisted by the divine power of the Holy Spirit.  {AA 48}