Expositions of Holy Scripture Volume III Part 6

SALVATION: GRACE: FAITH

'By grace have ye been saved through faith; and that not of yourselves: it is the gift of G.o.d.'--Eph. ii. 8 (R.V.).

Here are three of the key-words of the New Testament--'grace,' 'saved,'

'faith.' Once these terms were strange and new; now they are old and threadbare. Once they were like lava, glowing and cast up from the central depths; but it is a long while since the eruption, and the blocks have got cold, and the corners have been rubbed off them. I am afraid that some people, when they read such a text, will shrug the shoulder of weariness, and think that they are in for a dreary sermon.

But the more familiar a word is, the more likely are common ideas about it to be hazy. We subst.i.tute acquaintance with the sound for penetration into the sense. A frond of sea-weed, as long as it is in the ocean, unfolds its delicate films and glows with its subdued colours. Take it out, and it is hard and brown and ugly, and you have to plunge it into the water again before you see its beauty. So with these well-worn Christian terms; you have to put them back, by meditation and thought, especially as to their bearing on yourself, in order to understand their significance and to feel their power. And, although it is very hard, I want to try and do that for a few moments with this grand thought that lies in my text.

I. Here we have the Christian view of man's deepest need, and G.o.d's greatest gift.

'Ye have been saved.' Now, as I have said, 'saved,' and 'salvation,' and 'Saviour,' are all threadbare words. Let us try to grasp the whole throbbing meaning that is in them. Well, to begin with, and in its original and lowest application, this whole set of expressions is applied to physical danger from which it delivers, and physical disease which it heals. So, in the Gospels, for instance, you find 'Thy faith hath made thee whole'--literally, '_saved thee_' And you hear one of the Apostles crying, in an excess of terror and collapse of faith, 'Save!

Master! we perish!' The two notions that are conveyed in our familiar expression 'safe and sound,' both lie in the word--deliverance from danger, and healing of disease.

Then, when you lift it up into the loftier region, into which Christianity buoyed it up, the same double meaning attaches to it. The Christian salvation is, on its negative side, a deliverance from something impending--peril--and a healing of something infecting us--the sickness of sin.

It is a deliverance; what from? Take, in the briefest possible language, three sayings of Scripture to answer that question--what am I to be saved _from_? 'His name shall be called Jesus, for He shall save His people from their sins.' He 'delivers'--or saves--'us from the wrath to come.' He 'saves a soul from death.' Sin, wrath death, death spiritual as well as physical, these are the dangers which lie in wait; and the enemies which have laid their grip upon us. And from these, as the shepherd drags the kid from the claws of the lion or the bear's hug, the salvation of the Gospel wrenches and rescues men.

The same general conceptions emerge, if we notice, on the other side--what are the things which the New Testament sets forth as the opposites of its salvation? Take, again, a brief reference to Scripture words: 'The Son of Man came _not to condemn_ the world, but that the world through Him might be saved.' So the ant.i.thesis is between judgment or condemnation on the one hand, and salvation on the other. That suggests thoughts substantially identical with the preceding but still more solemn, as bringing in the prospect a tribunal and a judge. The Gospel then reveals the Mighty Power that lifts itself between us and judgment, the Mighty Power that intervenes to prevent absolute destruction, the Power which saves from sin, from wrath, from death.

Along with them we may take the other thought, that salvation, as the New Testament understands it, is not only the rescue and deliverance of a man from evils conceived to lie round about him, and to threaten his being from without, but that it is his healing from evils which have so wrought themselves into his very being, and infected his whole nature, as that the emblem for them is a sickness unto death for the healing from which this mighty Physician comes. These are the negative sides of this great Christian thought.

But the New Testament salvation is more than a shelter, more than an escape. It not only trammels up evil possibilities, and prevents them from falling upon men's heads, but it introduces all good. It not only strips off the poisoned robe, but it invests with a royal garb. It is not only negatively the withdrawal from the power, and the setting above the reach, of all evil, in the widest sense of that word, physical and moral, but it is the endowment with every good, in the widest sense of that word, physical and moral, which man is capable of receiving, or G.o.d has wealth to bestow. And this positive significance of the Christian salvation, which includes not only pardon, and favour, and purity, and blessedness here in germ, and sure and certain hope of an overwhelming glory hereafter--this is all suggested to us by the fact that in Scripture, more than once, to 'have everlasting life,' and to 'enter into the Kingdom of G.o.d,' are employed as equivalent and alternative expressions for being saved with the salvation of G.o.d.

And that leads me to another point--my text, as those of you who have used the Revised Version will observe, is there slightly modified in translation, and reads 'Ye _have been saved_,'--a past act, done once, and with abiding present consequences, which are realised progressively in the Christian life, and reach forward into infinitude. So the Scripture sometimes speaks of salvation as past, 'He saved us by His mercy': sometimes of it as present and progressive, 'The Lord added to the Church daily those that were (in process of) being saved': sometimes of it as future, 'now is our salvation nearer than when we believed.' In that future all that is involved in the word will be evolved from it in blessed experience onwards through eternity.

I have said that we should try to make an effort to fathom the depth of meaning in this and other familiar commonplace terms of Scripture. But no effort prior to experience will ever fathom it. There was in the papers some time ago an account of some extraordinary deep-sea soundings that have been made away down in the South Pacific, 29,400 feet and no bottom, and the wire broke. The highest peak of the Himalayas might be put into that abyss, and there would be hundreds of feet between it and the surface. He 'casts all our sins,' mountainous as they are, behind His back 'into the depths of the sea'; and no plummet that man can drop will ever reach its profound abyss. 'Thy judgments are a great deep,'

and deeper than the judgments is the depth of Thy salvation.

And now, brethren, before I go further, notice the--I was going to say theory, but that is a cold word--the facts of man's condition and need that underlie this great Christian term of salvation--viz. we are all in deadly peril; we are all sick of a fatal disease. 'Ah!' you say, 'that is Paul.' Yes! it is Paul. But it is not Paul only; it is Paul's Master, and, I hope, your Master; for He not only spoke loving, gentle words to and about men, and not only was grace poured into His lips, but there is another side to His utterances. No one ever spoke sadder, sterner words about the real condition of men than Jesus Christ did. Lost sheep, lost coins, prodigal sons, builders of houses on the sand that are destined to be blown down and flooded away, men in danger of an undying worm and unquenchable fire--these are parts of Christ's representations of the condition of humanity, and these are the conceptions that underlie this great thought of salvation as being man's deepest need.

It goes far deeper down than any of the superficial constructions of what humanity requires, which are found among non-Christian, social and economical, and intellectual and political reformers. It includes all that is true in the estimate of any of these people, and it supplies all that they aim at. But it goes far beyond them. And as they stand pottering round the patient, and administering--what shall I say? 'pills for the earthquake,' as we once heard--it comes and brushes them aside and says, 'Physicians of no value! here is _the_ thing that is wanted--salvation that comes from G.o.d.'

Brother! it is what you need. Do not be led away by the notion that wealth, or culture, or anything less than Christ's gift to men will meet your necessities. If once we catch a glimpse of what we really are, there will be no words wanted to enforce the priceless value of the salvation that the Gospel offers. It is sure to be an uninteresting word and thing to a man who does not feel himself to be a sinner. It is sure to be of perennial worth to a man who does. Life-belts lie unnoticed on the cabin-shelf above the berth as long as the sun is bright, and the sea calm, and everything goes well; but when the ship gets on the rocks the pa.s.sengers fight to get them. If you know yourself, you will know that salvation is what you need.

II. Here we have the Christian unfolding of the source of salvation.

'By grace ye have been saved.' There is another threadbare word. It is employed in the New Testament with a very considerable width of signification, which we do not need to attend to here. But, in regard of the present context, let me just point out that the main idea conveyed by the word is that of favour, or lovingkindness, or goodwill, especially when directed to inferiors, and most eminently when given to those who do not deserve it, but deserve its opposite. 'Grace' is love that stoops and that requites, not according to desert, but bestows upon those who deserve nothing of the kind; so when the Apostle declares that the source of salvation is 'grace.' he declares two things. One is that the fountain of all our deliverance from sin, and of our healing of our sicknesses, lies in the deep heart of G.o.d, from which it wells up undrawn, unmotived, uncaused by anything except His own infinite lovingkindness. People have often presented the New Testament teaching about salvation as if it implied that G.o.d's love was brought to man because Jesus Christ died, and turned the divine affections. That is not New Testament teaching. Christ's death is not the cause of G.o.d's love, but G.o.d's love is the cause of Christ's death. 'G.o.d so loved the world that He gave His only begotten Son.'

When we hear in the Old Testament, 'I am that I am,' we may apply it to this great subject. For that declaration of the very inmost essence of the divine nature is not merely the declaration, in half metaphysical terms, of a self-subst.i.tuting, self-determining Being, high above limitation and time and change, but it is a declaration that when He loves He loves freely and unmodified save by the constraint of His own Being. Just as the light, because it is light and must radiate, falls upon dunghills and diamonds, upon black rocks and white snow, upon ice-peaks and fertile fields, so the great fountain of the Divine Grace pours out upon men by reason only of its own continual tendency to communicate its own fulness and blessedness.

There follows from that the other thought, on which the Apostle mainly dwells in our context, that the salvation which we need, and may have, is not won by desert, but is given as a gift. Mark the last words of my text--'that not of yourselves it is the gift of G.o.d.' They have often been misunderstood, as if they referred to the faith which is mentioned just before. But that is a plain misconception of the Apostle's meaning, and is contradicted by the whole context. It is not faith that is the gift of G.o.d, but it is salvation by grace. That is plain if you will read on to the next verse. 'By grace are ye saved through faith, and that not of yourselves; it is the gift of G.o.d; not of works lest any man should boast.' What is it that is 'not of works'? Faith? certainly not.

n.o.body would ever have thought it worth while to say, 'faith is _not_ of works,' because n.o.body would have said that it _was_. The two clauses necessarily refer to the same thing, and if the latter of them must refer to salvation by grace, so must the former. Thus, the Apostle's meaning is that we get salvation, not because we work for it but because G.o.d gives it as a free gift, for which we have nothing to render, and which we can never deserve.

Now, I am sure that there are some of you who are saying to yourselves, 'This is that old, threadbare, commonplace preaching again!' Well! shame on us preachers if we have made a living Gospel into a dead theology.

And shame no less on you hearers if by you the words that should be good news that would make the tongue of the dumb sing, and the lame man leap as a hart, have been petrified and fossilised into a mere dogma.

I know far better than you do how absolutely inadequate all my words are, but I want to bring it to you and to lay it not on your heads only but on your hearts, as the good news that we all need, that we have not to buy, that we have not to work to get salvation, but that having got it we have to work thereafter. 'What shall we do that we might work the works of G.o.d?' A whole series of diverse, long, protracted, painful toils? Christ swept away the question by striking out the 's' at the end of the word, and answered, 'This is the _work_' (not 'works') 'of G.o.d,'

the one thing which will open out into all heroism and practical obedience, 'that ye believe on Him to whom He hath sent.'

III. That leads me to the last point--viz. the Christian requirement of the condition of salvation.

Note the precision of the Apostle's prepositions: 'Ye have been saved _by_ grace'; there is the source--'Ye have been saved by grace, _through_ faith'--there is the medium, the instrument, or, if I may so say, the channel; or, to put it into other words, the condition by which the salvation which has its source in the deep heart of G.o.d pours its waters into my empty heart. 'Through faith,' another threadbare word, which, withal, has been dreadfully darkened by many comments, and has unfortunately been so represented as that people fancy it is some kind of special att.i.tude of mind and heart, which is only brought to bear in reference to Christ's Gospel. It is a thousand pities, one sometimes thinks, that the word was not translated 'trust' instead of 'faith,' and then we should have understood that it was not a theological virtue at all, but just the common thing that we all know so well, which is the cement of human society and the blessedness of human affection, and which only needs to be lifted, as a plant that had been running along the ground, and had its tendrils bruised and its fruit marred might be lifted, and twined round the pillar of G.o.d's throne, in order to grow up and bear fruit that shall be found after many days unto praise, and honour, and glory.

Trust; that is the condition. The salvation rises from the heart of G.o.d.

You cannot touch the stream at its source, but you can tap it away down in its flow. What do you want machinery and pumps for? Put a yard of wooden pipe into the river, and your house will have all the water it needs.

So, dear brethren, here is the condition--it is a condition only, for there is no virtue in the act of trust, but only in that with which we are brought into living union when we do trust. When salvation comes, into my heart by faith it is not my faith but G.o.d's grace that puts salvation there.

Faith is only the condition, ay! but it is the indispensable condition.

How many ways are there of getting possession of a gift? One only, I should suppose, and that is, to put out a hand and take it. If salvation is _by_ grace it must be '_through_ faith.' If you will not accept you cannot have. That is the plain meaning of what theologians call justification by faith; that pardon is given on condition of taking it.

If you do not take it you cannot have it. And so this is the upshot of the whole--trust, and you have.

Oh, dear friends! open your eyes to see your dangers. Let your conscience tell you of your sickness. Do not try to deliver, or to heal yourselves. Self-reliance and self-help are very good things, but they leave their limitations, and they have no place here. 'Every man his own Redeemer' will not work. You can no more extricate yourself from the toils of sin than a man can release himself from the folds of a python.

You can no more climb to heaven by your own effort than you can build a railway to the moon. You must sue _in forma pauperis_, and be content to accept as a boon an unmerited place in your Father's heart, an undeserved seat at His bountiful table, an unearned share in His wealth, from the hands of your Elder Brother, in whom is all His grace, and who gives salvation to every sinner if he will trust Him. 'By grace have ye been saved through faith.'

G.o.d'S WORKMANSHIP AND OUR WORKS

'We are His workmanship, created in Christ Jesus unto good works, which G.o.d hath before ordained that we should walk in them.'--Eph. ii. 10.

The metal is molten as it runs out of the blast furnace, but it soon cools and hardens. Paul's teaching about salvation by grace and by faith came in a hot stream from his heart, but to this generation his words are apt to sound coldly, and hardly theological. But they only need to be reflected upon in connection with our own experience, to become vivid and vital again. The belief that a man may work towards salvation is a universal heresy. And the Apostle, in the context, summons all his force to destroy that error, and to subst.i.tute the great truth that we have to begin with an act of G.o.d's, and only after that can think about our acts. To work up towards salvation is, in the strict sense of the words, _preposterous_; it is inverting the order of things. It is beginning at the wrong end. It is saying X Y Z before you have learnt to say A B C.

We are to work downwards from salvation because we have it, not that we may get it. And whatever 'good works' may mean, they are the consequences, not the causes, of 'salvation,' whatever that may mean.

But they are consequences, and they are the very purpose of it. So says Paul in the archaic language of my text--which only wants a little steadfast looking at to be turned into up-to-date gospel--'We are His workmanship, created unto good works'; and the fact that we are is one great reason for the a.s.sertion which he brings it in to b.u.t.tress, that we are saved by grace, not by works. Now, I wish, in the simplest possible way, to deal with these great words, and take them as they lie before us.

I. We have, first, then, this as the root of everything, the divine creation.

Now, you will find that in this profound letter of the Apostle there are two ideas cropping up over and over again, both of them representing the facts of the Christian life and of the transition from the unchristian to the Christian; and the one is Resurrection and the other is Creation.

They have this in common, that they suggest the idea that the great gift which Christianity brings to men--no, do not let me use the abstract word 'Christianity'--the great gift which _Christ_ brings to men--is a new life. The low popular notion that salvation means mainly and primarily immunity from the ultimate, most lasting future consequences of transgression, a change of place or of condition, infects us all, and is far too dominant in our popular notions of Christianity and of salvation. And it is because people have such an unworthy, narrow, selfish idea of what 'salvation' is that they fall into the bog of misconception as to how it is to be attained. The ordinary man's way of looking at the whole matter is summed up in a sentence which I heard not long since about a recently deceased friend of the speaker's, and the like of which you have no doubt often heard and perhaps said, 'He is sure to be saved because he has lived so straight.' And at the foundation of that confident epitaph lay a tragical, profound misapprehension of what salvation was.

For it is something done in you; it is _not_ something that you get, but it is something that you become. The teaching of this letter, and of the whole New Testament, is that the profoundest and most precious of all the gifts which come to us in Jesus Christ, and which in their totality are summed up in the one word that has so little power over us, because we understand it so little, and know it so well--'salvation'--is a change in a man's nature so deep, radical, vital, as that it may fairly be paralleled with a resurrection from the dead.

Now, I venture to believe that it is something more than a strong rhetorical figure when that change is described as being the creation of a new man within us. The resurrection symbol for the same fact may be treated as but a symbol. You cannot treat the teaching of a new life in Christ as being a mere figure. It is something a great deal more than that, and when once a man's eye is opened to look for it in the New Testament it is wonderful how it flashes out from every page and underlies the whole teaching. The Gospel of John, for example, is but one long symphony which has for its dominant theme 'I am come that they might have life.' And that great teaching--which has been so vulgarised, narrowed, and mishandled by sacerdotal pretensions and sacramentarian superst.i.tions--that great teaching of Regeneration, or the new birth, rests upon this as its very basis, that what takes place when a man turns to Jesus Christ, and is saved by Him, is that there is communicated to him not in symbol but in spiritual fact (and spiritual facts are far more true than external ones which are called real) a spark of Christ's own life, something of 'that spirit of life which was in Christ Jesus,' and by which, and by which alone, being transfused into us, we become 'free from the law of sin and death.' I beseech you, brethren, see that, in your perspective of Christian truth, the thought of a new life imparted to us has as prominent and as dominant a place as it obviously has in the teaching of the New Testament. It is not so dominant in the current notions of Christianity that prevail amongst average people, but it is so in all men who let themselves be guided by the plain teaching of Christ Himself and of all His servants. Salvation?

Yes! And the very essence of the salvation is the breathing into me of a divine life, so that I become partaker of 'the divine nature.'

Now, there is another step to be taken, and that is that this new life is realised in Christ Jesus. Now, this letter of the Apostle is distinguished even amongst his letters by the extraordinary frequency and emphasis with which he uses that expression 'in Christ Jesus.' If you will take up the epistle, and run your eye over it at your leisure, I think you will be surprised to find how, in all connections, and linked with every sort of blessing and good as its condition, there recurs that phrase. It is 'in Christ' that we obtain the inheritance; it is 'in Christ' that we receive 'redemption, even the forgiveness of sins'; it is in Him that we are 'builded together for a habitation of G.o.d'; it is in Him that all fulness of divine gifts, and all blessedness of spiritual capacities, is communicated to us; and unless, in our perspective of the Christian life, that expression has the same prominence as it has in this letter, we have yet to learn the sweetest sweetness, and have yet to receive the most mighty power, of the Gospel that we profess. 'In Christ'--a union which leaves the individuality of the Saviour and of the saint unimpaired, because without such individuality sweet love were slain, and there were no communion possible, but which is so close, so real, so vital, as that only the separating wall of personality and individual consciousness comes in between--that is the New Testament teaching of the relation of the Christian to Christ. Is it your experience, dear brother? Do not be frightened by talking about mysticism. If a Christianity has no mysticism it has no life. There is a wholesome mysticism and there is a morbid one, and the wholesome one is the very nerve of the Gospel as it is presented by Jesus Himself: 'I am the Vine, ye are the branches.

Abide in Me, and I in you.' If our nineteenth century busy Christianity could only get hold of that truth as firmly as it grasps the representative and sacrificial character of Christ's work, I believe it would come like a breath of spring over 'the winter of our discontent,'

and would change profoundly and blessedly the whole contexture of modern Christianity.

And now there is another step to take, and that is that this union with Christ, which results in the communication of a new life, or, as my text puts it, a new creation, depends upon our faith. We are not pa.s.sive in the matter. There is the condition on which the entrance of the life into our spirits is made possible. You must open the door, you must fling wide the cas.e.m.e.nt, and the blessed warm morning air of the sun of righteousness, with healing in its beams, will rush in, scatter the darkness and raise the temperature. 'Faith' by which we simply mean the act of the mind in accepting and of the will and heart in casting one's self upon Christ as the Saviour--that act is the condition of this new life. And so each Christian is 'G.o.d's workmanship, created in Christ Jesus.'

And now, says Paul--and here some of us will hesitate to follow him--that new creation has to go before what you call 'good works.' Now, do not let us exaggerate. There has seldom been a more disastrous and untrue thing said than what one of the Fathers dared to say, that the virtues of G.o.dless men were 'splendid vices.' That is not so, and that is not the New Testament teaching. Good is good, whoever does it. But, then, no man will say that actions, however they may meet the human conception of excellence, however bright, pure, lofty in motive and in aim they may be, reach their highest possible radiance and are as good as they ought to be, if they are done without any reference to G.o.d and His love. Dear brethren, we surely do not need to have the alphabet of morality repeated to us, that the worth of an action depends upon its motive, that no motive is correspondent to our capacities and our relation to G.o.d and our consequent responsibilities, except the motive of loving obedience to Him. Unless that be present, the brightest of human acts must be convicted of having dark shadows in it, and all the darker because of the brightness that may stream from it. And so I venture to a.s.sert that since the n.o.blest systems of morality, apart from religion, will all coincide in saying that to be is more than to do, and that the worth of an action depends upon its motive, we are brought straight up to the 'narrow, bigoted' teaching of the New Testament, that unless a man is swayed by the love of G.o.d in what he does, you cannot, in the most searching a.n.a.lysis, say that his deed is as good as it ought to be, and as it might be. To be good is the first thing, to do good is the second. Make the tree good and its fruit good. And since, as we have made ourselves we are evil, there must come a re-creation before we can do the good deeds which our relation to G.o.d requires at our hands.

II. I ask you to look at the purpose of this new creation brought out in our text.