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propitiated.

Fifth, No person is now required to "seek the
Lord." In Isa. 55:6 it is said to Israel, "Seek
ye the LORD while he may be found," but in the
New Testament relationship we are told to be-
lieve that the "Son of man is come to seek and
to save that which was lost."

Sixth, It is an error to require repentance as
a preliminary act preceding and separate from
believing. Such insistence is too often based on
Scripture which is addressed to the covenant peo-
ple, Israel. They, like Christians, being covenant
people, are privileged to return to God on the
grounds of their covenant by repentance. There
is much Scripture both in the Old Testament and
in the New that calls that one nation to its long-
predicted repentance, and it is usually placed be-
fore them as a separate unrelated act that is re-
quired. The preaching of John the Baptist, of
Jesus and the early message of the disciples was,
"repent for the kingdom of heaven is at hand" ;
but it was addressed only to Israel (Mt. 10 : 5, 6).
This appeal was continued to that nation even
after the day of Pentecost or so long as the Gospel
was preached to Israel alone (Acts 2: 38; 3: 19.
See also 5:31). Paul mentions also a separate
act of repentance in the experience of Christians
(2 Cor. 7 : 8-11. See also Rev. 2:5).

The conditions are very different, however, in
the case of an unsaved Gentile, who is a "stranger
to the covenants of promise, having no hope, and
without God in the world," and equally different



The One Condition of Salvation 49

for any individual Jew in this age. In present-
ing the Gospel to these classes there are one hun-
dred and fifteen passages at least wherein the word
"believe" is used alone and apart from every other
condition as the only way of salvation. In addi-
tion to this there are upwards of thirty-five pas-
sages wherein its synonym "faith" is used. There
are but six passages addressed to unsaved Gentiles
wherein repentance appears either alone or in com-
bination with other issues. These are: God
"now commandeth all men everywhere to re-
pent" (Acts 17 : 30) ; "Repent and turn to
God" (Acts 26:20); "Repentance unto life"
(Acts 11 : 18) ; "Repentance and faith" (Acts
20:21); "The goodness of God that leadeth
to repentance" (Rom. 2:4); "All should
come to repentance" (2 Pet. 3:9). That
repentance is not saving is evidenced in the
case of Judas, who repented and yet went to
perdition. It is worthy of note that there are
twenty-five passages wherein "believe," or "faith,"
is given as the only condition of Gentile salvation
to one passage wherein repentance appears for any
reason whatsoever. It would seem evident from
this fact that repentance, like all other issues, is
almost universally omitted from the great salva-
tion passages, that such repentance as is possible
to an unsaved person in this dispensation is in-
cluded in the one act of believing. The statement
in 1 Thes. 1:9, 10 may serve as an illustration.
Here it is said: "Ye turned to God from idols
to serve the living and true God; and to wait for
his Son from heaven." This represents one all-



50 Salvation

inclusive act. Such is the accuracy of the Bible.
Had the record been that they turned from idols
to God, the act of turning from idols would have
stood alone as a preliminary undertaking and
would suggest a separate work of repentance. In
Acts 11:21 it is stated that many "believed and
turned to God." This is not difficult to under-
stand. The born-again person might thus turn
to God after believing; but there is no revelation
that God is expecting works meet for anything
from that which He has termed to be dead in
trespasses and sins.

To believe on Christ is to see and believe the
all-sufficiency of His saving grace. This most
naturally includes abandoning all other grounds
of hope, and the experiencing of such sorrow for
sin as would lead one to claim such a Saviour.
It is doubtful if the sinner of "this present evil
age" can produce greater sorrow than this, and
of what avail would greater sorrow be ? ~No esti-
mate is possible of the wrong that has been done
in demanding the unsaved of this age to experi-
ence some particular degree of sorrow for sin,
over which they could have no control, before
they could be assured that the way was open
for them to God. Multitudes have been driven
into unrealities or into hopeless doubt as they
have thus groped in darkness. The good news
of the Gospel does not invite men to any sorrow
whatsoever, or to works of repentance alone: it
invites them to find immediate "joy and peace in
believing." Eepentance, according to the Bible,
is a complete change of mind and, as such, is a



The One Condition of Salvation 51

vital element in saving faith; but it should not
now be required, as a separate act, apart from
saving faith.

The Biblical emphasis upon Gentile repentance
or any repentance in this age will be more evi-
dent when the full meaning of the word "believe"
is understood.

Seventh, Moreover, no Scripture requires con-
fession of sin as a condition of salvation in this
age. A regenerate person who has wandered from
fellowship may return to his place of blessing by
a faithful confession of his sin. 1 Jno. 1:9 is
addressed only to believers. "If we confess our
sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness." The
unsaved person must come to God by faith. "For
by grace are ye saved through faith" (Eph. 2:8).

Believing is related in the Bible to two other
actions : "Hear and believe" (Acts 15:7; Rom.
10 : 14) ; "Believe and be baptized" (Acts 8:13;
Mk. 16: 16 R,. V.). In the latter passage it may
be noted that baptism is not mentioned when the
statement is repeated in the negative form. "He
that believeth and is baptized shall be saved ; and
he that disbelieveth shall be condemned." The
unsaved person is condemned for not believing
rather than for not being baptized. Thus believ-
ing here, as everywhere, is the only condition of
salvation.

The far-reaching importance of believing may
also be seen in the fact that men are said to be
lost in this age because they do not believe. "He
that believeth on him is not condemned: but he




52 Salvation

that believeth not is condemned already, because
he hath not believed on the name of the only be-
gotten Son of God" (Jno. 3:18). "He that
disbelieveth shall be condemned" (Mk. 16 : 16
R. V.). Likewise when the Spirit is said to ap-
proach the unsaved to convince them of sin, He is
not said to make them conscious or ashamed of
their personal transgressions. One sin only is
mentioned: "Of sin, because they believe not on
me" (Jno. 16:9). "This is the condemnation,
that light is come into the world, and men loved
darkness rather than light, because their deeds
were evil" (Jno. 3: 19). The sin sacrifice of the
cross is forever satisfying to God. What God
does is based on His own estimate of the finished
work of Christ. The facts and conditions of sal-
vation are based on that divine estimate rather
than upon the estimate of men. That men are
not now condemned primarily because of the sins
which Christ has borne is finally stated in 2 Cor.
5 : 14, 19 E. V. : "We thus judge, that if one
died for all, therefore all died"; "God was in
Christ reconciling the world unto himself, not
reckoning unto them their trespasses." The great-
est problem for the infinite God was to provide the
reconciliation of the cross: the greatest problem
for man is simply to believe the record in its ful-
ness. To reject the Saviour is not only to refuse
the gracious love of God, but is to elect, so far
as one can do, to remain under the full guilt of
every sin as though no Saviour had been provided,
or no sacrifice had been made. No more terrible
sin can be conceived of than the sin of rejecting



The One Condition of Salvation 53

Christ. It gathers into itself the infinite crime
of despising the divine mercy and grace, and, in
intent, assumes the curse of every transgression
before God. Thus men are electing to stand in
their own sins before God. It will be seen that
this personal choice becomes a part of the final
judgment of those who believe not. Jesus said:
"If ye believe not that I am he, ye shall die in
your sins" (Jno. 8:24). At the judgment of
the wicked dead before the Great White Throne, *
those standing there are said to be judged "ac-
cording to their works." There is additional evi-
dence recorded against them at that judgment
seat : their names are not written in the Lamb's
book of life. This might be taken as evidence that -*-
they have rejected the "Lamb of God that taketh
away the sin of the world." It should be added
that it was the divine program in this age that
the Gospel should be preached to every crea-
ture. And thus every person should have heard
and either accepted or rejected the message of
Grace. God alone can righteously judge those
who have never heard because of the failure of
His messengers.

The Apostle John in his Gospel uses the word
"believe" in its various forms about eighty-six
times and never related to repentance or human
works and merit. This Gospel, which so clearly
states the present way of life, is said to be written
for a definite purpose: "But these are written

, that ye might believe that Jesus is the Christ,
the Son of God ; and that believing ye might have

V life through his name."



CHAPTER VI



THE RICHES OF GRACED IN CHRIST
JESUS



IN CONSIDERING the Bible doctrine of salvation
it is important to distinguish between those things
which have already been done for all, and those
things which are done forthe individual at the
instant he believes. The sum total of that which
has been done for both classes constitutes "'the
riches of grace in Christ Jesus." But the things
divinely accomplished' at the instant of believing
alone form that aspect of salvation which is al-
ready accomplished in and for the one who be-
lieves. This is salvation in its past tense aspect,
i. e., salvation from the.guilt^ penalty and con-
ilemnjitipn of sin. This portion of the doctrine
of salvation, like the other tense aspects, includes
only what God is said to do for man, and nothing
whatsoever that man is said to do for God, or for
himself. There is an important distinction to be
made, as well, between the drawing, convincing
work of the Spirit for the unsaved when He con-
vinces of jsin, righteousness and judgment, and
"the things that accompany salvation." The
former is the wi>rk of God in bringing the unsaved
who are blinded by Satan (2 Cor. 4:3, 4) to an
intelligent decision for Christ; the latter is the
outworking of that salvation after they believe.
So, also, there is a difference to be noted between
the work of God in the past tense aspect of salva-

54



The Riches of Grace in Christ Jesus 55

tion and the growth and development of the one
who is thus saved. He is to "grow in grace and
in the knowledge of our Lord and Saviour Jesus
Christ." He is to be "changed from glory to
glory." These, too, are divine undertakings for
the individual, and are in no way a part of that
which is wrought of God the moment one be-
lieves.

Most of the great doctrinal epistles of the New
Testament may be divided into a general two-fold
division: namely, first, that which represents the
work of God already accomplished for the be-
liever, and, second, that which represents the life
and work of the believer for God. The first eight /)
chapters of Romans contain the whole doctrine
of salvation in its past and present tense aspects :
the last section, beginning with chapter twelve
(chapters nine to eleven being parenthetical in
the present purpose of God for Israel) is an ap-
peal to the saved one to live as it becomes one
..thus, saved. This section opens with the words, fj ^ /
"I beseech you therefore, brethren, by the mercies
of God, that ye present your bodies a living sacri-
fice, holy, acceptable unto God, which is your
reasonable service." Such a manner of life is
naturally to be expected from the one who has
been divinely changed. It is a "reasonable serv-
ice." So the entire closing section of Romans is
an exhortation to that manner of life befitting one
who is saved.

The first three chapters of Ephesians present
the work of God for the individual in bringi
him to his exalted heavenly position in Christ




56 Salvation

Jesus. Not one exhortation will be found in this
section. The helpless sinner could do nothing to
further such an undertaking. The last section,
beginning with chapter 4, is altogether an appeal
for a manner of life befitting one raised to such
an exalted heavenly position. The first verse, as
in the opening words of the hortatory section of
Romans, is an epitome of all that follows: "I
therefore, the prisoner of the Lord, beseech you
that ye walk worthy of the vocation wherewith ye
are called."

The first two chapters of Colossians reveal the
glory of the Son of God and the believer's present
position as identified with Him in resurrection
life. This is followed by the two closing chapters,
which are an appeal that may again be briefly
condensed into the first two verses of the sec-
tion : "If ye then be risen with Christ, seek those
things which are above."

It is important to note the divine order in
presenting these most vital issues. The positions
to which the believer is instantly lifted by the
power and grace of God are always mentioned
first and without reference to any human merit or
promises. Following this is the injunction for a
consistent life in view of the divine blessing.

It is obvious that no attempt to imitate this
manner of life could result in such exalted posi-
tions; but the positions, when wrought of God,
create an entirely new demand in life and con-
duct (in the Word of God these demands are
never laid upon unregenerate men). Such is
always the order in grace. First, the unmerited




The Riches of Grace in Christ Jesus 57

divine blessing ; then the life lived in the fullness /
of power which that blessing provides. Under the; v
law varying blessings were given at the end ac -
cording to the merit : under grace full measure
of transformation is bestowed at the beginning
and there follows an appeal for a consistent daily
life. It is the divine purpose that a Christian's
conduct should be inspired by the fact that he is
already saved and blessed with all the riches of
grace in Christ Jesus, rather than by the hope
that an attempted imitation of the Christian
standard of conduct will result in salvation.

In turning to the Scriptures to discover what it
has pleased God to reveal of His saving work in
the individual at the instant he believes, it will
be found that there are at least thirty-three dis-
tinct positions into which such an one is instantly
brought "by the sufficient operation of the infinite
_God. All of these transformations are super-
human, and, taken together, form that part of
salvation which is already the portion of every
one who has believed. Of these,. thirty-three posi-
tions at least five important things may be said:

First, They are not experienced. They are
facts of the newly created life out of which most
precious experiences may grow. For example,
justification is never experienced; yet it is a new
eternal fact of divine life and relationship to
God. A true Christian is more than a person
who feels or acts on a certain high plane : he is one
who, because of a whole inward transformation,
normally feels and acts in all the limitless heavenly
association with his Lord.



58 Salvation

Second, The Christian positions are not pro-
gressive. They do not grow, or develop, from a
small beginning. They are as perfect and com-
plete the instant they are possessed as they ever
will be in the ages to come. To illustrate, son-
ship does not grow into fuller sonship, even
though a son may be growing. An old man is
no more the son of his earthly father at the day
of his death than he was at the day of his birth.

Third, These positions are in no way related
to hum^njnerit. It was while we were yet sin-
ners that Christ died for the ungodly. There
is a legitimate distinction to be made between
good sons and bad sons ; but both equally possess
sonship if they are sons at all. God is said to
chasten His own because they are sons, but cer-
tainly not that they may become sons. Human
merit must be excluded. It cannot be related
to these divine transformations of grace; nor
could they abide eternally the same if depending
by the slightest degree on the finite resources.
They are made to stand on the unchanging Person
and merit of the eternal Son of God. There are
other and sufficient motives for Christian conduct
than the effort to create such eternal facts of the
divine life. The Christian is "accepted (now
and forever) in the beloved."

Fourth, Every position is eternal by its very
nature. The imparted life of God is as eternal
in its character as its Fountain Head. Hence the
Word of His grace: "I give unto them eternal
life and they shall never perish." The conscious-
ness and personal realization of such relationship



The Riches of Grace in Christ Jesus 59

never subject to change in time or eternity.

Fifth, These positions are known only through
a divine revelation. They defy human imagina-
tion, and since they cannot be experienced their
reality can be entered into only by believing the
Word of God. These eternal riches of grace are
for the lowest sinner who will only believe.

That God may in some measure be glorified,
some, if not all, of these position are here given.
"The half has never been told." The reader is
humbly invited to remember that these things
are now true of each one who believes, and if
there should be the slightest doubt as to whether
he has believed, that question can be forever set-
tled even before the following pages are read :

I. In the Eternal Plan of God:

1. foreknown, "For whom he did foreknow, he
also did predestinate to be conformed to the image
of his Son' (Rom. 8: 29. See also 1 Pet. 1:2).

2. .Elect, "Knowing, brethren beloved, your
election of "God" (1 Thes. 1:4. See also 1 Pet.
1:2; Rom. 8:33; Col. 3:12; Tit. 1:1).

3. Predestinated, "Being predestinated ac-
cording to the purpose of him who worketh all
things after the council of his own will" (Eph.
1:11; Rom. 8:29, 30; Eph. 1:5).

4. Chosen, "For many are called, but few are
chosen" (Mt. 22:14; 1 Pet. 2:4).

5. Called, "Faithful is he that calleth you"
(1 Thes. 5l 24, etc.).

II. Reconciled:



60 Salvation

1. E^oncjledJbjjGad, "And all things are of
God, who hath reconciled us to himself by Jesus
Christ" (2 Cor. 5:18, 19; Col. 1:20). "

2. Reconciled to God, "Much more being
reconciled to Go(F~Ilom. 5:10; 2 Cor. 5:20).

777. Redeemed:

1. Redeemed by God, "In whom we have re-
demption through his blood" (Col. 1: 14; 1 Pet.
1:18; Eom. 3:24, etc.).

2. 2. Out of all condemnation, "There is there-

fore now no condemnation to them which are in
Christ Jesus" (Rom. 8:1; Jno. 5:24; 1 Cor.
11:32; Jno. 3:18).

IV. Related to God Through a Propitiation:
1. "And he is the propitiation for our sins:

and not for OUT'S only, but also for the sins of
the whole world" (1 Jno. 2:2; Rom. 3: 25, 26).

V. All Sins Coygr&UJBy Atoning Blood:

1. "Who his own self bare our sins in his
body on the tree" (1 Pet. 2:24; Rom. 4:25,
etc.).

VI. Vitally Conjoined to Christ for Judgment
of the "Old Man' Unto a New Walk:

1. "Crucified with Christ," "Knowing this,
that our old man was crucified with him" (Rom.
6:6).

2. "Djsa_d with Christ," "Now if we be
dead with Christ" (Rom. 6:8); "We being dead
to sin" (1 Pet. 2:24).

3. "Buried with him," "Therefore we are
buried with him by baptism into death" (Rom.
6:4; Col. 2:12).

4. Raised with Christ to walk by a new life






The Riches of Grace in Christ Jesus 61

principle, "That like as Christ was raised up from
the dead by the glory of the Father, even so we
also should walk in newness of life" (Rom. 6:4;
Col. 3:1).

VII. Free from the Law:

1. "Dead," "Wherefore, my brethren, ye also
are dead to the law by the body of Christ" (Rom.
7:4).

2. "Dejiyered," "Now we are delivered from
the law" (Rom. 7:6; Gal. 3:25; Rom. 6:14;
2 Cor. 3:11).

VIII. Children of God:

1. "Born again," "Ye must be born again"
(Jno. 3:7; 1:12; 1 Pet. 1:23).

2. "Quickened," or made alive, "And you
hath he quickened, who were dead in trespasses
and sins" (Eph. 2:1; Col. 2:13).

3. "Sons of God," "Beloved, now are we the
sons of God" (1 Jno. 3:3; 2 Cor. 6:18; Gal.
3:26).

4. "A new creation," "If any man be in
Christ, he is a new creature" (creation) (2 Cor.
5:17; Gal. 6:15; Eph. 2:10).

5. "Regeneration," "But according to his
mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost" (Tit. 3:5;
Jno. 13:10; 1 Cor. 6:11).

IX. Adopted (placed as adult sons) :

1. "Ye have received the Spirit of adoption"
(Rom. 8 : 15, etc. So, also, a future adoption,
see Rom. 8:23, etc.).

X. Acceptable to God ~by Jesus Christ:

1. "Made the righteousness of God in him,"



62 Salvation

"Even the rj^tgousness of God which is by faith
of Jesus Christ unto all and upon all them that
believe" (Rom. 3 : 22 ; 1 Cor. 1 : 30 ; 2 Cor. 5 : 21 ;
Phil. 3:9).

2. Sanctified positionally, "Christ Jesus, who
is made unto us * * * sanctification" (1 Cor.
1: 30; 6: 11). This is in no way to be confused
with experimental sanctification as mentioned in
Jno. 17 : 17, or the final perfection of the be-
liever (Eph. 5 : 27 ; 1 Jno. 3:3).

3. "Perfected for ever," "For by one offering
he hath perfected forever them that are sancti-
fied" (Heb. 10:14).

4. "Made accepted in the Beloved" (Eph.
1:6; 1 Pet. 2:5).

5. "Made _Jfet," "Giving thanks to the
^3 Father, which hath made us meet to be partakers

of the inheritance of the saints in light" (Col.
1:12).

XI. Justified:

1. "Therefore being justified by faith" (Rom.
5:1; 3:24; 8:30; 1 Cor. 6:11; Tit. 3:7).

XII. Forgiven All Tresspass:

1. "In whom we have redemption through
his blood, even the forgiveness of sins" (Col.
1:14; 2:13; 3: 13; Eph. 1:7; 4: 32. A distinc-
tion is necessary here between the complete and
abiding judicial forgiveness and the oft-repeated
forgiveness within the family of God. See 1
"Jno. i:"9).

XIII. Made Nigh:

1. "But now in Christ Jesus ye who some-
times were far off are made nigh by the blood of



The Riches of Grace in Christ Jesus 63

Christ" (Eph. 2:13. With this there is a
corresponding experience ; see Jas. 4:8; Heb.
10:22).

XIV. Delivered from the Powers of Darkness :
1. "Who hath delivered us from the powers

of darkness" (Col. 1: 13; 2: 13-15).

XV. Translated into the Kingdom:

1. "And hath translated us into the kingdom
of his dear Son" (Col. 1: 13).

XVI. On the Rock Christ Jesus:

1. "For other foundation can no man lay
than that is laid, which is Jesus Christ" (1 Cor.
3:11; Eph. 2:20; 2 Cor. 1:21).

XVII. A Gift from God to Christ:

1. "I have manifested thy name unto the men
which thou gavest me out of the world : thine they
were, and thou gavest them me" ( Jno. 17:6; 11,
12, 20; Jno. 10:29).

XVIII. Circumcised in Christ:

1. "In whom also ye are circumcised with
the circumcision made without hands, in putting
off of the body of the sins of the flesh by the
circumcision of Christ" (Col. 2:11; Phil. 3:3;
Kom. 2:29).

XIX. Partakers of the Holy and Royal
Priesthood:

1. l^Holy priesthood," "Ye also, as lively
stones, are built up a spiritual house, an holy
priesthood" (1 Pet. 2:5).

2. "Royal priesthood," "But ye are * * * a
royal priesthood" (1 Pet. 2:9; Rev. 1:6).

XX. A Chosen Generation and a Peculiar
People:



64 Salvation

1. "But ye are a chosen generation, * * * a
peculiar people" (1 Pet. 2:9; Tit. 2:14).

XXI. Having Access to God:

1. "For through him we both have ac-
cess by one Spirit unto the Father" (Eph.
2:18; Kom. 5:2; Heb. 4:14-16; 10:19,
20).

XXII. Within the "Much More" Care of God
(Rom. 5 : 9, 10) :

1. Objects of His love, "But God, who is rich
in mercy, for his great love wherewith he loved
us" (Eph. 2:4; 5:2, etc.).

2. Objects of His grace,

a, For salvation, "For by grace are ye
saved" (Eph. 2:8).

b, For keeping, "By whom also we have
access by faith into this grace wherein we
stand" (Eom. 5:2).

c, For service, "But to every one of us is
this grace given" (Eph. 2:7).

d, For instruction, "For the grace of God
that bringeth salvation hath appeared to all
men, teaching us that, denying ungodliness
and worldly lusts, we should live soberly,


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