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i i*"" 'k rr i t y^

LEW IS



r '* j - > "' '' v '' i i

CHAFER





LIBRARY

THE UNIVERSITY

OF CALIFORNIA

SANTA BARBARA

Gift of

THE INSTITUTE

FOR THE STUDY OF

AMERICAN RELIGION



SALVATIO




BY

LEWIS SPERRY CHAFER

BIBLE TEACHER 7 '

Author of "Satan," "True Evangelism,'' "The

Kingdom in History and Prophecy,"

"He that is Spiritual," etc,



PHILADELPHIA, PA.
SUNDAY SCHOOL TIMES COMPANY
1922




COPYRIGHT, IQI7, BY
LEWIS SPERRY CHAFER



tto



MY DEAREST AND MOST
FAITHFUL COMPANION

BOTH IN LIFE
AND IN THE MINISTRY
OF THE WORD OF GOD,

THIS BOOK
IS AFFECTIONATELY DEDICATED.



CONTENTS

CHAPTER PAGE

PEEFACE vii

I. THE WORD SALVATION ... 1
II. THE DIVINE ESTIMATE OF THE

LOST 6

III. THE THREE-FOLD MESSAGE OF THE

CROSS 15

IV. THE PRESENT VALUES OF THE

CROSS TO THE UNSAVED ... 31

V. THE ONE CONDITION OF SALVATION 42
VI. THE RICHES OF GRACE IN CHRIST

JESUS 54

VII. Two CARDINAL FACTS .... 69

VIII. ASSURANCE 78

IX. REWARDS, OR THE PLACE OF CHRIS-
TIAN WORKS 86

X. THE ETERNAL SECURITY OF THE

BELIEVER, PART 1 .... 96
XI. THE ETERNAL SECURITY OF THE

BELIEVER, PART 2 . . . . 116

XII. AN APPEAL 138

INDEX O<F SCRIPTURE TEXTS . . 143

INDEX OF SUBJECTS 147



PEEFACE

THIS book is presented as a simple Gospel mes-
sage and is in no way intended to be a contribu-
tion to theological discussion. It is evangelistic
in purpose. The writer has hoped that this state-
ment of God's saving grace may be adapted to
the spiritual understanding of the unsaved that
they may grasp the way of salvation from these
pages and so be led to believe on the Lord Jesus
Christ and be saved.

It is hoped, as well, that many who have be-
lieved may find some new consolation and up-
building in Christ even through this brief un-
folding of the saving grace of God.

That this book may be used of God to the
eternal glory of His Son, Jesus Christ our Lord,
is the prayer of the author.

LEWIS SPERBY CHAFES.
East Orange, N. J.
October 1, 1917.



vn



INTRODUCTION

the young girl at Philippi described Paul
and Silas as "servants of the Most High God
which shew unto us the way of salvation," she
unwittingly described them and their work in
the truest and best possible way. There is noth-
ing greater or nobler than to be "servants of the
Most High God," and nothing more glorious than
to "shew the way of salvation." This little work
by my good friend, Mr. Chafer, is in the true
"Apostolic Succession," for it depicts in clear and
Scriptural language the Gospel of Divine salva-
tion through the Person and Work of Christ. I
rejoice in his faithful and forcible message, and
am glad of the privilege of calling attention to a
presentation of the way of salvation which is cer-
tain to lead all who read it earnestly to a living
faith in Christ, and then to a constant joy be-
cause of the abundant and assured provision of
God for the Christian life. It is only on the
familiar principle of "Grace before Meat," so
often associated with a clergyman, that I feel
justified in accepting the invitation to commend
these admirable chapters from one whose services
as a Bible teacher are continually becoming bet-
ter known and more warmly appreciated in the
United States and Canada.

W. H- GEIFFITH THOMAS.



IX



CHAPTEE I

THE WOKD SALVATION

THE word salvation is used in the Bible to indi-
cate a work of God in behalf of man. In the
present dispensation its use is limited to His
work for individuals only, and is vouchsafed to
them upon one definite condition. Too much em-
phasis cannot be placed on the fact that now,
according to the Bible, salvation is the result of
the work of God for the individual, rather than
the work of the individual for God, or even the
work of the individual for himself. Eventually
the one who is saved by the power of God may,
after that divine work is accomplished, do "good
works" for God ; for salvation is said to be "unto
good works" (Eph. 2 : 10) and those who "be-
lieved" are to be "careful to maintain good
works" (Tit. 3:8). Good works are evidently
made possible by salvation ; but these good works,
which follow salvation, do not add anything to
the all-sufficient and perfect saving work of God.
As used in the New Testament, the word sal-
vation may indicate all or a part of the divine
undertaking. When the reference is to all of the
work of God, the whole transformation is in view
from the estate wherein one is lost and condemned
to the final appearance of that one in the image
of Christ in glory. This larger use of the word,
therefore, combines in it many separate works




2 Salvation

of God for the individual, such as Atonement,
Grace, Propitiation, Forgiveness, Justification,
Imputation, Eegeneration, Adoption, Sanctifica-
tion, Redemption and Glorification. The two
following passages describe the estate from which
and the estate into which the individual is saved :
"Wherefore remember, that ye being in times
past Gentiles in the flesh, who are called Uncir-
cumcision by that which is called the Circumci-
sion in the flesh made by hands; that at that
time ye were without Christ, being aliens from
the commonwealth of Israel, and strangers from
the covenants of promise, having no hope, and
without God in the world" (Eph. 2:11, 12).
"Behold, what manner of love the Father hath
bestowed upon us, that we should be called the
sons of God: therefore the world knoweth us not,
because it knew Him not. Beloved, now are we
the sons of God, and it doth not yet appear what
we shall be: but we know that, when he shall
appear, we shall be like him; for we shall see
him as he is" (1 Jno. 3:1-2). There could be
no greater contrast of possible estates for man
than those described in these passages.

This transformation, it must be conceded,
rather than representing the greatest thing im-
potent man can do for God, represents the great-
est thing the infinite God can do for man; for
there is nothing to be conceived of beyond the
estate to which this salvation brings one, namely,
"like Christ" and "conformed to the image of
his Son."

Much of the whole divine undertaking in sal-



The Word Salvation 3

vation is accomplished in the saved one at the
moment he exercises saving faith. So, also, some
portions of this work are in the form of a process
of transformation after the first work is wholly
accomplished. And, again, there is a phase of
the divine undertaking which is revealed as con-
sumating the whole work of God at the moment
of its completion. This last aspect of salvation
is wholly future.

Salvation, then, in the present dispensation,
may be considered in three tenses as it is revealed
in the Scriptures: the past, or that part of the
work which already is wholly accomplished in
and for the one who has believed; the present, or
that which is now being accomplished in and for
the one who has believed; and the future, or that
which will be accomplished to complete the work
of God in and for the one who has believed.

The following passages are clear statements of
these various aspects of the one divine under-
taking :

I. The child of God was saved from the guilt
and penalty of sin when he believed: "And he
said to the woman, Thy faith hath saved thee;
go in peace" (Lk. 7 : 50) ; "And brought them
out, and said, Sirs, what must I do to be saved?
And they said, Believe on the Lord Jesus Christ,
and thou shalt be saved and thy house" (Acts
16: 30, 31) ; "For the preaching of the cross is
to them that perish foolishness ; but unto us which
are saved it is the power of God" (1 Cor. 1:18);
"For we are unto God a sweet savour of Christ,
in them that are saved, and in them that perish"



4 Salvation

(2 Cor. 2:15); "For by grace are ye saved
through faith; and that not of yourselves: it is
the gift of God" (Eph. 2:8); "Who hath saved
us, and called us with an holy calling, not accord-
ing to our works, but according to his own pur-
pose and grace, which was given us in Christ
Jesus before the world began" (2 Tim. 1:9).

II. The child of God, constituted such through
belief, is being saved from the power and domi-
nation of sin on the same principle of faith:
"Sanctify them through thy truth: thy word is
truth" (Jno. 17:17); "For sin shall not have
dominion over you : for ye are not under the law,
but under grace" (Rom. 6 : 14) ; "Wherefore, my
beloved, as ye have always obeyed, not as in my
presence only, but now much more in my absence,
work out your own salvation with fear and trem-
bling. For it is God which worketh in you both
to will and to do of his good pleasure" (Phil.
2: 12, 13) ; "For the law of the Spirit of life in
Christ Jesus hath made me free from the law of
sin and death" (Rom. 8:2); "This I say then,
Walk in the Spirit, and ye shall not fulfil the lust
of the flesh" (Gal. 5:16).

III. The child of God, begotten as such through
belief, is yet to be saved from the presence of
sin into the presence of God: "And that, know-
ing the time, that now it is high time to awake
out of sleep : for now is our salvation nearer than
when we believed" (Rom. 13:11); "Blessed be
the God and Father of our Lord Jesus Christ,
which according to his abundant mercy hath be-
gotten us again unto a lively hope by the resur-



The Word Salvation 5

rection of Jesus Christ from the dead. To an
inheritance incorruptible, and undefiled, and that
f adeth not away, reserved in heaven for you, who
are kept by the power of God through faith unto
salvation ready to be revealed in the last time"
(1 Pet. 1:3-5); "Behold, what manner of love
the Father hath bestowed upon us, that we should
be called the sons of God: therefore the world
knoweth us not, because it knew him not. Be-
loved now are we the sons of God, and it doth
not yet appear what we shall be: but we know
that, when he shall appear, we shall be like him;
for we shall see him as he is" (1 Jno. 3: 1-2).
So, again, there are passages in which these
various time aspects in salvation are all com-
bined: "Being confident of this very thing, that
he which hath begun a good work in you will per-
form it until the day of Jesus Christ" (Phil.
1:6); "But of him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteous-
ness, and sanctification, and redemption" (1 Cor.
1 : 30) ; "Even as Christ also loved the church,
and gave himself for it; that he might sanctify
and cleanse it with the washing of water by the
word. That he might present it to himself a
glorious church, not having spot, or wrinkle, or
any such thing; but that it should be holy and
without blemish" (Eph. 5; 25-27),



CHAPTER II

GOD'S ESTIMATE OF THE LOST

AT NO point is faith more tested than in receiv-
ing the divine estimate of the present estate and
destiny of all who are not saved; yet the record
stands on the sacred page and is as much a part
of God's revelation of truth as is the more win-
some disclosure concerning the saved and heaven.
In vain does man struggle to deliver himself from
the dread and shadow of the former while still
attempting to retain the comfort and light of the
latter. Even a blinded, unregenerate mind must
be convinced of the unreasonableness of selecting
only desirable elements out of the unitive whole
of divine revelation. If man can dispose of the
dark picture which describes the estate of the lost,
he has, by that process, surrendered all claim to
authority and all ground of assurance in those
Scriptures which describe the estate of the saved.
Man is prone to disregard the plain boundary
lines of distinction between the saved and the
unsaved as indicated in the Bible. He is natu-
rally occupied with the temporal things that are
seen, and is by nature blind to the eternal things
(1 Cor. 2: 14; 2 Cor. 4: 3, 4; Jno. 3:3) which
are not seen. He is inclined to conceive of sal-
vation as resulting from a manner of daily life,
both moral and religious, rather than a state
wrought by the creative power of God. An ap-
peal for a reformed manner of life is to him
"practical" and "reasonable," and he sees little
6



God's Estimate of the Lost 7

value in the Biblical appeal for personal faith
in the saving power and grace of God. A saved
person, by his new life from God, may live on a
higher plane, and certainly will; but to attempt
to live on a higher plain will not, and cannot,
impart the new life, or save a lost soul. The
unsaved, according to the Bible, include all who
have not been accepted by God through a per-
sonal trust in the crucified and risen Saviour. All
moral and religious people are not, therefore, ac-
cording to the divine conditions, to be counted
among the saved. Paul prayed for Israel "that
they might be saved" (Rom. 10: 1, 2), and those
for whom he prayed, it should be remembered,
were the very ones of whom he wrote in this same
passage that they had "a zeal for God" and went
about "to establish their own righteousness." We
know, also, that they fasted, and prayed, and
gave a tithe of all they possessed; yet, in spite of
all this, the faithful, inspired Apostle prays that
they might be saved. To be saved was evidently,
in the Apostle's mind, more than the diligent
effort along the lines of moral and religious
practices.

The Bible sharply distinguishes between the
saved and the unsaved, and in its classification,
of necessity, wholly ignores what may seem rea-
sonable or unreasonable in the sphere of human
life. It bases its distinctions on the eternal neces-
sities and provisions within the larger sphere of
the kingdom of God. Here the important issues
of conduct and service are not first to be consid-
ered. The deeper reality of an entire new nature



8 Salvation

is rather the primary objective, and no good works
can take its place. It is as terrible for a church
member, or minister, to be lost as for any one
else. Certainly there is nothing in the fact of
church membership, ordinances, or the preaching
profession that can take the place of the Biblical
requirement for salvation, or mitigate the final
doom that is assured to those who reject the
Saviour. The five virgins who possessed every
outward appearance and profession were, never-
theless, without the oil which is the symbol of the
divine life. In spite of all their religious exter-
nals they heard it said, "I know you not." "Not
every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven; but he that
doeth the will of my Father which is in heaven.
Many will say to me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy
name have cast out devils ? and in thy name done
many wonderful works ? And then will I profess
unto them, I never knew you: depart from me,
ye that work iniquity" (Mt. 7: 21-23). "Jesus
answered and said unto them, This is the work
of God, that ye believe on him whom he hath
sent" (Jno. 6:29).

The estate of the unsaved is described in the
Bible by positive terms: "For the Son of man
is come to seek and to save that which was lost"
(Lk. 19 : 10) ; "For God so loved the world, that
he gave his only begotten Son, that whosoever
believeth in him should not perish, but have ever-
lasting life"; "He that believeth on him is not
condemned : but he that believeth not is condemned



God's Estimate of the Lost 9

already, because he hath not believed in the name
of the only begotten Son of God. And this is
the condemnation that light is come into the world,
and men loved darkness rather than light, be-
cause their deeds were evil. For every one that
doeth evil hateth the light, neither cometh to the
light, lest his deeds should be reproved" (Jno.
3:16, 18-20). "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" (Jno. 3: 36). "Ye are of your
father the devil, and the lusts of your father ye
will do. He was a murderer from the beginning,
and abode not in the truth, because there is no
truth in him. When he speaketh a lie, he speak-
eth of his own : for he is a liar, and the father of
it" (Jno. 8 : 44) ; "Wherein in time past ye
walked according to the course of this world, ac-
cording to the prince of the power of the air, the
spirit that now worketh in the children of dis-
obedience" (Eph. 2:2); "For from within, out
of the heart of men, proceed evil thoughts, adul-
teries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye,
blasphemy, pride, foolishness : all these evil things
come from within, and defile the man" (Mk.
7:21-23).

In Eph. 2 : 1-2 the contrast between the saved
and the unsaved is first drawn at the point of
possessing or not possessing the divine life : "And
you hath he quickened, who were dead in tres-
passes and sins; wherein in time past ye walked
according to the course of this world, according



10 Salvation

to the prince of the power of the air, the spirit
that now worketh in the children of disobedience."
This death is not physical, for the dead ones are
said to be "walking according to the course of
this world," the aspirations of which walk are
centered in the things of the world system. They
are also said to be "walking according to the
prince of the power of the air (Satan), the spirit
that now worketh in (energizeth) the children of
disobedience." This classification, "the children
of disobedience," includes all who have not been
"made alive" by the power of God. Disobedience
here is a state of being and is federal rather than
personal. "By one man's disobedience (Adam)
many were made sinners." So, also, "by the
obedience of one (Christ) shall many be made
righteous." Thus the acceptableness of the saved
one is also a state and is federal rather than
personal. He being in Christ is a child of obe-
dience ; the unsaved one being in Adam is a child
of disobedience. In Adam disobedient and lost;
in Christ obedient, righteous and acceptable to
God (Kom. 5:19; Eph. 1:6). "He became
obedient unto death, even the death of the cross."
Before the infinite holiness of God no. person,
saved or unsaved, can rightfully claim, within
his own merit, to be obedient and righteous in the
sight of God; yet the weakest person who stands
in Christ is, by virtue of that position, a child
of obedience in the sight of God.

In all the children of disobedience, regardless
of professions or conduct, Satan is here said to
be the energizing power. The energy of this



God's Estimate of the Lost 11

mighty being may inspire refinement, education,
culture, and the externals of religion, for it is
not against these external virtues that Satan is
opposed. His enmity is intelligently directed
against the saving grace of God, which is a widely
differing issue from that which the problems of
personal conduct present.

Satan is said to be energizing the unsaved
within all the spheres of their present activity. In
like manner, the saved are said to be energized
by God: "For it is God which worketh in you
both to will and to do of his good pleasure" (Phil.
2: 13). The testimony of these two passages is
to the effect that there is now no such thing as
an independent human life. Men are either en-
ergized by God or by Satan, and accordingly as
they are saved or unsaved.

The estate of the unsaved is revealed again
in Col. 1:13: "Who hath delivered us from the
power of darkness, and hath translated us into
the kingdom of his dear Son." Until this divine
transformation is wrought, man must be consid-
ered as yet in the "powers of darkness." This
revelation is given in other passages: "Jesus an-
swered and said unto him, "Verily, verily, I say
unto thee, Except a man be born again, he can-
not see the kingdom of God" (Jno. 3:3); "But
the natural man receiveth not the things of the
Spirit of God : for they are foolishness unto him :
neither can he know them, because they are spir-
itually discerned" (1 Cor. 2 : 14) ; "But if our
gospel be hid, it is hid to them that are lost: in
whom the god of this world hath blinded the



12 Salvation

minds of them which believe not, lest the light
of the glorious gospel of Christ, who is the image
of God, should shine unto them" (2 Cor. 4: 3, 4) ;
"We know that we are of God, and the whole
world lieth in the evil one" (1 Jno. 5 : 19, R. V.) ;
"At that time ye were without Christ, being aliens
from the commonwealth of Israel, and strangers
from the covenants of promise, having no hope,
and without God in the world" (Eph. 2:12);
"Being filled with all unrighteousness, fornica-
tion, wickedness, covetousness, maliciousness; full
of envy, murder, debate, deceit, malignity; whis-
perers, backbiters, haters of God, despiteful,
proud, boasters, inventors of evil things, disobe-
dient to parents, without understanding, covenant-
breakers, without natural affection, implacable,
unmerciful: who knowing the judgment of God,
that they which commit such things are worthy
of death, not only do the same, but have pleasure
in them that do them" (Rom. 1: 29-32) ; "As it
is written, There is none righteous, no, not one:
there is none that understandeth, there is none
that seeketh after God. They are all gone out of
the way, they are together become unprofitable;
there is none that doeth good, no, not one. Their
throat is an open sepulchre; with their tongues
they have used deceit ; the poison of asps is under
their lips : whose mouth is full of cursing and bit-
terness : their feet are swift to shed blood : destruc-
tion and misery are in their ways: and the way
of peace have they not known : there is no fear of
God before their eyes" (Rom. 3:10-18); "Now
the works of the flesh are manifest, which are



God's Estimate of the Lost 13

these: Adultery, fornication, uncleanness, lascivi-
ousness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies, envy-
ings, murders, drunkenness, revellings, and such
like" (Gal. 5:19-21); "God saw that the wick-
edness of man was great in the earth, and that
every imagination of the thoughts of his heart was
only evil continually" (Gen. 6:5); "Behold, I
was shapen in iniquity ; and in sin did my mother
conceive me" (Psa. 51: 5) ; "The heart is deceit-
ful above all things, and desperately wicked: who
can know it?" (Jer. 17:9); "From within, out
of the heart of men, proceed evil thoughts, adul-
teries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye,
blasphemy, pride, foolishness" (Mk. 7:21, 22);
"That which is born of the flesh is flesh" (Jno.
3:6); "Because the mind of the flesh is enmity
against God; for it is not subject to the law of
God, neither indeed can it be" (Rom. 8 : 7,
B. V.) ; "And you hath he quickened who were
dead in trespasses and sins, * * * and were by
nature the children of wrath even as others"
(Eph. 2:1, 3) ; "There is not a just man upon
earth, that doeth good, and sinneth not" (Ec.
7: 20) ; "We are all as an unclean thing, and all
our righteousnesses are as filthy rags" (Isa.
64:6).

After this manner the Bible reveals the pres-
ent estate of the unsaved, and upon the above lines
of distinction which are outside the sphere of
this world. Every condition presented in these
passages demands a superhuman power for its



14 Salvation

cure. Men are not said to be lost in the eyes
of their fellow-men, or as measured by the stand-
ards of the institutions of the world. They are
lost in the sight of a Holy God, with Whom they
finally have to do, and under the conditions that
exist and are effective in a larger sphere. In like
manner, men are not saved by an adjustment
to the estimates and conclusions of the lim-
ited world of fallen humanity, or by what may
seem to them to be reasonable or unreasonable.
Salvation is not a human undertaking. It did not
originate in this sin-cursed world. It is of God
and unto God, and hence moves along lines and
under conditions and necessities which are of a
higher realm. To be saved one must see him-
self as God sees him, and adapt himself to the
divine principles of another world, which prin-
ciples have been faithfully revealed in the writ-
ten Word. A man of faith is one who thus adapts
himself to the revelation of God; one who is
instructed by and acts on the unfolding of facts
revealed by God which would otherwise be un-
known through human understanding.

It was this divine estimate of humanity, de-
scribed by the words "lost," "perish," "con-
demned," "under the wrath of God," "blind,"
"in the powers of darkness," "dead in trespasses
and sins," which brought the Saviour from heaven
to earth. It was this dark picture that impelled


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