Romans--Natural Faith

The moment faith disregards the reality or unreality of its Object, faith is destroyed. The Lord reminded Peter that his statement in Matthew 16:16—“You are the Christ, the Son of the living God”—was the revelation of God to him. “And Jesus said to him, Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but my Father who is in heaven” (Matt. 16:17). Regeneration is by the Holy Spirit. Salvation is a revelation. Conversion is the fruit of regeneration. It comes by means of hearing and embracing the gospel. The Holy Spirit reveals the impeccable Person of Jesus Christ to those whom He regenerates. He does not reveal a peccable person.

There are several aspects of saving faith. It may be weak and in consternation, but it is not under condemnation. Faith is the gift of God. It has confidence in God because it is rightly placed. Saving faith is not a blind thing. It is based on knowledge which leads to greater knowledge. Faith is a part of the new creature; therefore, it cannot be the cause of the new creature. Saving faith makes all of life meaningful and draws the elect of God out of themselves. The true meaning of faith is “forsaking all, I take Him.”

Saving faith is not so simple as to exclude the Spirit of God in its production. It is a complex matter. It is a living faith in the living God. It purifies the heart. Any faith that fails to purify is natural. Faith that does not purify one’s heart may illumine his head until he is giddy, enlighten his understanding until he is as proud as Lucifer, and inflame his pride as a professor until he is as vain as the devil would have him. Nevertheless, if it does not purify his heart, it is not of God.

Saving faith leads to good works. It does not reach completion on earth; therefore, it has capacity for increase. Saving faith perseveres. One may love family, friends, and possessions, but faith in Jesus Christ is more important than all.

Natural faith may be compared with a runner seeking to win a race. In the confidence of his desire to win the prize, he strains every nerve and sinew. A student diligently studies, hoping to find his name on the honor roll. A farmer plows and sows, hoping to harvest a good crop. Each of these may be called faith, but it is natural. The Church of Rome teaches that faith consists in mental assent to the doctrines of the church. The Church of Christ teaches that faith is a mere assent of the mind to the facts of the Bible; thus faith is won by argument. Antinomians regard faith as an intellectual acceptance of certain propositions. They say their sins are forgiven, and it makes no difference how they conduct themselves thereafter.

Teachings of Methodists and Baptists only slightly differ. Methodism aims at a methodical conversion that carries immediate results. Its followers place men before the law, seeking to cause them to see their sin and guilt, and then frighten them to make a decision. That method has succeeded in the eyes of men. Baptists follow the same pattern, telling illustrations to move a person’s emotions and frighten him to a decision. Thus, in a single moment, sinners are transported on waves of emotion from the deepest sorrow into exalted joy. Methodists say that does not assure one of ultimate salvation. Baptists follow the same reasoning. The one exception to that plan by Baptists is that they have substituted eternal security for falling from grace.

Those who believe that human faith is a contributing factor to salvation do not understand the teaching of Ephesians 2:8—“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God.” The controversy here is between free will and free grace. The dispute centers on the pronoun “that.” Those who believe in free will say that since the pronoun is in the neuter gender and the word “faith” is in the feminine gender, Paul meant that grace, not faith, is not of oneself. However, the neuter pronoun refers not only to grace but faith. Both grace and faith are in the feminine gender. One Greek scholar said that a neutral, demonstrative pronoun—as in this case—is frequently used to refer to a preceding masculine or feminine noun when taken in a general sense.

The neuter pronoun “that” refers to the whole concept of grace. Through grace one believes—“…he greatly helped those who had believed through grace” (Acts 18:27). It would be ridiculous to say that “faith is the efficient cause of faith.” Grace is the efficient cause of belief—“…as many as had been appointed to eternal life believed” (Acts 13:48). Believing is the fruit of Divine election. Grace and faith are both gifts of God: “For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake” (Phil. 1:29), and in Heb. 12:2, “Fixing our eyes on Jesus, the author and perfecter of faith…” (Heb. 12:2). All men do not have this faith which is God’s gift—“But the Lord is faithful, and He will strengthen and protect you from the evil one” (II Thess. 3:2).

Salvation as a whole is by grace. The statement “not of yourselves” in Ephesians 2:8 excludes man’s faith from the new birth. Man’s faith, which has been imparted in regeneration, is the instrument of receiving and enjoying salvation. Therefore, it is exercised in conversion.

The first act in salvation is quickening—“Even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)” (Eph. 2:5). Faith is not the procuring cause of salvation. Saving and calling are of grace—“Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (II Tim. 1:9). Ephesians 2:8 does not teach that all is of grace except faith. It teaches that all is of grace, including faith.

Saving faith is not natural faith that looks to man’s ability. Natural faith looks to the sinner’s will as preceding God’s will. All who believe in free will say a person must be willing to be saved, and when he manifests that willingness, God will save him. That would make the will of the sovereign God dependent on the will of the sinner.

Scripture states that God works in a Christian to form his will to God’s good pleasure. Philippians 2:12-13 states, “…work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.” If the Lord works in His own to make them willing and does not work in a sinner to make him willing, a sinner would have more power over his will than a Christian has over his. The will of God is not dependent on man’s will.

Natural faith looks to the will of the sinner. Supernatural faith, which is the gift of God, looks to God. Natural faith looks to the sinner’s ability to come to Christ. Supernatural faith looks to the ability of God to draw the sinner to Christ. Natural faith makes the will of God dependent on the will of the sinner. Supernatural faith makes the sinner dependent on the will of God. Thus, the difference between supernatural faith and natural faith is the difference between salvation and non-salvation.

Saving faith is not historical faith which is theoretical but not practical. Demons possess that kind of faith, as we read in James 2:19—“You believe that God is one. You do well; the demons also believe, and shudder.” To say “I believe in God” is insufficient. Religionists and demons differ in that demons tremble but religionists do not. In Acts 8, Simon Magus illustrates historical faith. When he saw many Samaritans believe, he also believed and was baptized, but he was not saved. His faith did not purify his heart. He thought God’s gift could be purchased. In John 3, Nicodemus had the same opinion when he first came to Christ. His faith was theoretical, but it did not purify his heart. God-given faith alone purifies a person’s heart.

Saving faith is not a temporary faith which continues for a time. Many profess faith, follow the Lord in baptism, and become active in church work; but persecution causes them to cease following the Lord. Their faith was temporary faith. They are like the seed that fell on the rock. They received the word with joy, but there was no root. They believed for awhile; but in the time of temptation, they fell away (Luke 8:13; Matt. 13:18-23). Only the word that falls into hearts prepared by the Lord produces fruit.

A classic example of people going to church, receiving the word for awhile, and then falling away is recorded in Ezekiel 33. Ezekiel was God’s watchman proclaiming God’s message to warn those who heard. He gave no uncertain sound. Truth is dogmatic and should be definitely proclaimed. Ezekiel was to the exiles as a lovely song—“Behold, you are to them like a sensual song by one who has a beautiful voice and plays well on an instrument; for they hear your words but they do not practice them” (Ezek. 33:32). Their excitement was only that of passion, which could have been equally aroused by the harmonies of a concert. Ezekiel 33:31 says that the people came as the Lord’s people, sat as His people, and heard as His people; but they would not do the word. They were formal in their religions endeavor, but their religion was not vital. What a pity when a fair form conceals so vile a heart.

Many are enchanted with church things but unchanged in their spiritual perception. Too many treat the message and messenger wrongly. They are sympathetic with truth but continue living in sin. The word of God leaves no more impression on their lives than a sweet note of music on the ear when it is ended. One must fall in with God’s terms. He will not accommodate Himself to man’s terms.

Saving faith is not occasioned by works or miracles of God instead of Himself. Many believed when they saw the miracles the Lord performed, but the Lord did not commit Himself to their natural faith, as John 2:23-25 says—“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.” He does not commit Himself to anyone who believes Him for what they can get from Him. Their faith was natural therefore superficial. Superficial faith may be occasioned by miracles and circumstances, but it will disappear when those impressions fail. Jesus Christ has no faith in such faith.

The Lord knows what is in man. Man’s knowledge is dependent on testimony. The Lord’s knowledge is intuitive. He knows every person intuitively. The Lord knew all about the woman of Samaria (John 4:1-26). Deception has no covering from Christ.

Human faith cannot bring about the gift of faith. True faith is not a human contribution to salvation. It is a state of being oriented to the grace of God. It is not grasping for something but being seized. Only saving faith can withstand trials and temptations. Temporary faith can withstand neither. The individual possessing true faith is drawn closer to the Lord when he is tried. He reacts as the father who had the lunatic son. His genuine faith led him to the Lord Jesus Christ, the source of strength.

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