Read Romans 4. No fact can be known before the existence of that fact, and by the same logic, faith cannot know one is regenerated unless he has been born of God. That is what the inspired John said in I John 5:1—“Whoever believes [pisteuon, present active participle nominative masculine singular of the Greek verb pisteuo] that Jesus is the Christ is born [gegennetai, perfect passive indicative of the Greek verb gennao, and should be translated ‘has been born’] of God, and whoever loves [agapon, present active participle nominative masculine singular of the Greek verb agapao] the Father loves [agapa, present active indicative of agapao] the child born [gegennemenon, perfect passive participle accusative masculine singular of the Greek verb gennao, should be translated who ‘has been born’] of Him.” Paul said, “…being justified [present passive participle nominative masculine plural] as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus” (Rom. 3:24-26). In this passage, there are ten things that give a comprehensive view of righteousness: (1) Its source is God. (2) It is revealed apart from the law. (3) It is independent of law. (4) It was predicted—witnessed by the law and the prophets. (5) It cannot be merited. (6) It is bestowed—justified freely by grace. (7) It is costly because it is through redemption. (8) It is atoning and ethical. (9) It was effective and final—God is just and the Justifier. (10) It eliminates boasting.

Since no fact can be known before the existence of the fact of Christ’s finished work at Calvary, then by the same logic, faith cannot know one is regenerated unless he has been born by the Spirit of God. This proves that being born of God precedes the believer’s believing. Thus, the unregenerate person does not possess a living faith. That raises an important question—how can a dead faith make one alive in Jesus Christ? Spiritual activity is as impossible for a person dead in trespasses and sins as physical activity is for one who is physically dead. That is why Paul said, “For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing [purity] of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your [our] conscience from dead works to serve the living God?” (Heb. 9:13-14).

It has been said that as God protected and led Abraham from Mesopotamia, the place of his regeneration, to Canaan, the place of his justification by faith, God will protect all His sheep from their Mesopotamia to their Canaan, the place of their justification by faith. This is a spiritual lesson for all Christians regardless of the time factor (Rom. 4:1-25). However, do not leave Romans 4 until you have made a diligent study of Abraham’s faith and justification.

The generally accepted view of faith is that it is the instrument by which the sinner is united to Jesus Christ, and therefore, the “spirit of faith” comes only from the Spirit of regeneration. Before anyone falls for this view of “faith and justification” hook, line, and sinker, let us study diligently to see what is really taught on the subject. The simple question is this—how can faith which is the fruit of regeneration be the means of effecting our union with Christ? Does not regeneration produce union with Christ? Can a person be regenerated without being united to Christ?

The Bible’s definition of faith goes something like the following: Saving faith belongs to the covenant of grace. It is the gift of God. It is the fruit of election and regeneration, and called into exercise by the effectual call. The acting and believing involves the whole man—mind, heart, and will. Furthermore, it goes beyond the purely cognitive process—knowing and perception. Saving faith is a disposition of man’s spiritual being by which he can become assured that the Christ of Scripture is “his” Savior. Therefore, when the truth of Christ reaches the consciousness of the one regenerated, he says, “I believe.” This is not historical, temporary, or based on miracles. The disposition to embrace Jesus Christ is the fruit of regeneration. Faith is not the working of a faulty (depraved) faculty (intellect, rationality) in the natural man; but it is a disposition, implanted by the Holy Spirit in the consciousness and will of the regenerate person to embrace Jesus Christ as Savior and Lord of his life. The words “Savior” and “Lord” are never separated in time or eternity.

The regenerated people are God’s chosen sheep that possess the “spirit of faith.” Paul said, “But having the same spirit of faith, according to what is written, I BELIEVED, THEREFORE I SPOKE, we also believe, therefore we also speak, knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you” (II Cor. 4:13-14). The “spirit of faith” is called into action because he not only has the power but the will to act. Finally, the “spirit of faith” is called into action by means of the gospel of truth concerning the Person and work of Jesus Christ.

When saving faith begins to work in the person who has been regenerated by the sovereign Spirit, he believes in Scripture as God’s word and in Jesus Christ who is the message of Scripture. He believes that all Scripture from Moses’ writings to the last verse by John in Revelation constitutes the message to be proclaimed (Gen. 1:1-Rev. 22:21)—“…beginning with Moses and with all the prophets…” and “…to all the nations, beginning from Jerusalem” (Luke 24:27, 47).

Saving faith is not a human contribution to salvation. There is nothing in man that could succeed as a condition. It is not a particular form of human faith. “Faith in God” and “faith in my friend” are not two species of the same kind. The difference in these two does not exist in their having different objects. That would destroy the Biblical fact that “saving faith” is the gift of God.

Saving faith is not a new organ added to human nature. This would make the unbeliever less human than the believer. Paul speaks of the “spirit of faith” (II Cor. 4:13) that works in the person whom God has quickened. Before regeneration, Paul went away from God; after regeneration, he went toward the Lord. Hence, the ability to believe spiritual things is not natural. The “obedience of faith” is not natural; it is of God. Paul said, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; to the only wise God, through Jesus Christ, be the glory forever. Amen” (Rom. 16:25-27).

Saving faith does not precede election in the Divine order, because it is the fruit of election. Paul said, in his letter to Titus, “Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope of eternal life, which God, who cannot lie, promised long ages ago, but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior, To Titus, my true child in a common faith…” (Titus 1:1-4a).

The Arminian system of salvation must be exposed, because nothing more than a human understanding of Divine things is stated. Undue reverence for any man or human institution is a precipice to destruction. Truth is not found in error; light is not found in darkness; knowledge is not found in ignorance. Therefore, Divine revelation is the proper object of Divine faith.

In substance, John Owen’s argument on faith is as follows: (1) A person can possess an infallible faith, and his person be fallible. A Divine faith does not require an infallible person, because such a person will not exist until our glorification takes place. (2) A fallible faith can believe an infallible object. “Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. But Jesus, on His part, was not entrusting Himself to them, for He knew all men, and because He did not need anyone to testify concerning man, for He Himself knew what was in man” (John 2:23-25). (See James 2:19 and Acts 8:12.) (3) An infallible faith cannot believe a fallible object. “When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers” (John 10:4-5). Christ’s parabolic language created a sharp contest between Christ and the Pharisees. The offended Jews sought to apprehend Christ, but He withdrew and left. Christ’s parable of the sheep and the Shepherd was true to the most minor point. The interruption did not touch the Divine truth. This argument neither refutes the interruption of Divine faith nor abrogates unbelief in the uninformed.

In the light of Scripture and experience, all believers unto salvation have faith based on knowledge; but at the same time, their faith is implicit—reason to believe or grounds for belief. Paul said, “If anyone supposes that he knows anything, he has not yet known as he ought to know” (I Cor. 8:2). Paul exhorted the Philippian saints to wait for further enlightenment in matters in which they might differ. He said, “Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you” (Phil. 3:15).

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The NEW AMERICAN STANDARD BIBLE—UPDATED EDITION is the source of all Scripture quotations in this message, unless otherwise noted.

Copyright ã   2005

This sermon has been written, preached and copyrighted by W. E. Best. While the author retains his copyright to this material, you are invited to copy the sermons or portions of them for your use. But you are specifically forbidden from changing any of the material and from selling it for any financial recompense.  We do not charge for getting out God's Word and we will not support others who do so.