Chapter 67. No Regeneration Without Reformation
In the Bible the offer of pardon on the part of God is conditioned upon intention to reform on the part of man. There can be no spiritual regeneration till there has been a moral reformation. That this statement requires defense only proves how far from the truth we have strayed.
In our current popular theology pardon depends upon faith alone. The very word reform has been banished from among the sons of the Reformation!
We often hear the declaration, "I do not preach reformation; I preach regeneration." Now we recognize this as being the expression of a commendable revolt against the insipid and unscriptural doctrine of salvation by human effort. But the declaration as it stands contains real error, for it opposes reformation to regeneration. Actually the two are never opposed to each other in sound Bible theology. The not-reformation-but-regeneration doctrine incorrectly presents us with an either-or; either you take reformation or you take regeneration. This is inaccurate. The fact is that on this subject we are presented not with an either-or, but with a both- and. The converted man is both reformed and regenerated. And unless the sinner is willing to reform his way of living he will never know the inward experience of regeneration. This is the vital truth which has gotten lost under the leaves in popular evangelical theology.
The idea that God will pardon a rebel who has not given up his rebellion is contrary both to the Scriptures and to common sense. How horrible to contemplate a church full of persons who have been pardoned but who still love sin and hate the ways of righteousness. And how much more horrible to think of heaven as filled with sinners who had not repented nor changed their way of living.
A familiar story will illustrate this. The governor of one of our states was visiting the state prison incognito. He fell into conversation with a personable young convict and felt a secret wish to pardon him. "What would you do," he asked casually, "if you were lucky enough to obtain a pardon?" The convict, not knowing to whom he was speaking, snarled his reply: "If I ever get out of this place, the first thing I'll do is to cut the throat of the judge who sent me here." The governor broke off the conversation and withdrew from the cell. The convict stayed on in prison. To pardon a man who had not reformed would be to let loose another killer upon society. That kind of pardon would not only be foolish, it would be downright immoral.
The promise of pardon and cleansing is always associated in the Scriptures with the command to repent. The widely-used text in Isaiah, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool," is organically united to the verses that precede it: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." What does this teach but radical reformation of life before there can be any expectation of pardon? To divorce the words from each other is to do violence to the Scriptures and to convict ourselves of deceitfully handling the truth.
I think there is little doubt that the teaching of salvation without repentance has lowered the moral standards of the Church and produced a multitude of deceived religious professors who
erroneously believe themselves to be saved when in fact they are still in the gall of bitterness and the bond of iniquity. And to see such persons actually seeking the deeper life is a grim and disillusioning sight. Yet our altars are sometimes filled with seekers who are crying with Simon, "Give me this power," when the moral groundwork has simply not been laid for it. The whole thing must be acknowledged as a clear victory for the devil, a victory he could never have enjoyed if unwise teachers had not made it possible by preaching the evil doctrine of regeneration apart from reformation.
Chapter 68. Faith Is a Perturbing Thing
"Faith," said the early Lutherans, "is a perturbing thing." To Martin Luther goes the credit under God for having rediscovered the Biblical doctrine of justification by faith. Luther's emphasis upon faith as the only way into peace of heart and deliverance from sin gave a new impulse of life to the decadent Church and brought about the Reformation. That much is history. It is not a matter of opinion but of simple fact. Anyone can check it.
But something has happened to the doctrine of justification by faith as Luther taught it. What has happened is not so easily discovered. It is not a matter of simple fact, a plain yes or no, an obvious black or white. It is more elusive than that, and very much more difficult to come at; but what has happened is so serious and so vital that it has changed or is in the process of changing the whole evangelical outlook. If it continues it may well turn Christianity inside out and put for the faith of our fathers something else entirely. And the whole spiritual revolution will be so gradual and so innocent appearing that it will hardly be noticed. Anyone who fights it will be accused of jousting against windmills like Don Quixote.
The faith of Paul and Luther was a revolutionizing thing. It upset the whole life of the individual and made him into another person altogether. It laid hold on the life and brought it under obedience to Christ. It took up its cross and followed along after Jesus with no intention of going back. It said good-bye to its old friends as certainly as Elijah when he stepped into the fiery chariot and went away in the whirlwind. It has a finality about it. It snapped shut on a man's heart like a trap; it captured the man and made him from that moment forward a happy love- servant of his Lord. It turned earth into a desert and drew heaven within sight of the believing soul. It realigned all life's actions and brought them into accord with the will of God. It set its possessor on a pinnacle of truth from which spiritual vantage point he viewed everything that came into his field of experience. It made him little and God big and Christ unspeakably dear. All this and more happened to a man when he received the faith that justifies.
Came the revolution, quietly, certainly, and put another construction upon the word "faith." Little by little the whole meaning of the word shifted from what it had been to what it is now. And so insidious was the change that hardly a voice has been raised to warn against it. But the tragic consequences are all around us.
Faith now means no more than passive moral acquiescence in the Word of God and the cross of Jesus. To exercise it we have only to rest on one knee and nod our heads in agreement with the instructions of a personal worker intent upon saving our soul. The general effect is much the same as that which men feel after a visit to a good and wise doctor. They come back from such a visit feeling extra good, withal smiling just a little sheepishly to think how many fears they had entertained about their health when actually there was nothing wrong with them. They just needed a rest.
Such a faith as this does not perturb people. It comforts them. It does not put their hip out of joint so that they halt upon their thigh; rather it teachers them deep breathing exercises and improves their posture. The face of their ego is washed and their self-confidence is rescued from discouragement. All this they gain, but they do not get a new name as Jacob did, nor do they limp into the eternal sunlight. "As he passed over Penuel the sun rose upon him." That was
Jacob—rather, that was Israel, for the sun did not shine much upon Jacob. It was ashamed to. But it loved to rest upon the head of the man whom God had transformed.
This generation of Christians must hear again the doctrine of the perturbing quality of faith. People must be told that the Christian religion is not something they can trifle with. The faith of Christ will command or it will have nothing to do with a man. It will not yield to experimentation. Its power cannot reach any man who is secretly keeping an escape route open in case things get too tough for him. The only man who can be sure he has true Bible faith is the one who has put himself in a position where he cannot go back. His faith has resulted in an everlasting and irrevocable committal, and however strongly he may be tempted he always replies, "Lord, to whom shall we go? thou hast the words of eternal life."
Chapter 69. True Faith Brings Commitment
To many Christians Christ is little more than an idea, or at best an ideal. He is not a fact. Millions of professed believers talk as if He were real and act as if He were not. And always our actual position is to be discovered by the way we act, not by the way we talk.
We can prove our faith by our commitment to it, and in no other way. Any belief that does not command the one who holds it is not a real belief; it is a pseudo belief only. And it might shock some of us profoundly if we were brought suddenly face to face with our beliefs and forced to test them in the fires of practical living.
Many of us Christians have become extremely skillful in arranging our lives so as to admit the truth of Christianity without being embarrassed by its implications. We arrange things so that we can get on well enough without divine aid, while at the same time ostensibly seeking it. We boast in the Lord but watch carefully that we never get caught depending on Him. "The heart is deceitful above all things, and desperately wicked: who can know it?"
Pseudo faith always arranges a way out to serve in case God fails it. Real faith knows only one way and gladly allows itself to be stripped of any second way or makeshift substitutes. For true faith, it is either God or total collapse. And not sense Adam first stood up on the earth has God failed a single man or woman who trusted Him.
The man of pseudo faith will fight for his verbal creed but refuse flatly to allow himself to get into a predicament where his future must depend upon that creed being true. He always provides himself with secondary ways of escape so he will have a way out if the roof caves in.
What we need very badly these days is a company of Christians who are prepared to trust God as completely now as they know they must do at the last day. For each of us the time is surely coming when we shall have nothing but God. Health and wealth and friends and hiding places will all be swept away and we shall have only God. To the man of pseudo faith that is a terrifying thought, but to real faith it is one of the most comforting thoughts the heart can entertain.
It would be a tragedy indeed to come to the place where we have no other but God and find that we had not really been trusting God during the days of our earthly sojourn. It would be better to invite God now to remove every false trust, to disengage our hearts from all secret hiding places and to bring us out into the open where we can discover for ourselves whether or not we actually trust Him. That is a harsh cure for our troubles, but it is a sure one. Gentler cures may be too weak to do the work. And time is running out on us.
Chapter 70. No Saviourhood Without Lordship
We must never underestimate the ability of human beings to get themselves tangled up. Mankind appears to have a positive genius for twisting truth until it ceases to be truth and becomes downright falsehood. By overemphasizing in one place and under-emphasizing in another the whole pattern of truth may be so altered that a completely false view results without our being aware of it.
This fact was brought forcibly to mind recently by hearing again the discredited doctrine of a divided Christ so widely current a few years ago and still accepted in many religious circles. It goes like this: Christ is both Saviour and Lord. A sinner may be saved by accepting Him as Saviour without yielding to Him as Lord. The practical outworking of this doctrine is that the evangelist presents and the seeker accepts a divided Christ. We have all heard the tearful plea made to persons already saved to accept Christ as Lord and thus enter into the victorious life.
Almost all deeper life teaching is based upon this fallacy, but because it contains a germ of truth its soundness is not questioned. Anyway, it is extremely simple and quite popular, and in addition to these selling points it is also ready-made for both speaker and hearer and requires no thinking by either. So sermons embodying this heresy are freely preached, books are written and songs composed, all saying the same thing; and all saying the wrong thing, except, as I have said, for a feeble germ of truth lying inert at the bottom.
Now, it seems odd that none of these teachers ever noticed that the only true object of saving faith is none other than Christ Himself; not the "saviourhood" of Christ nor the "lordship" of Christ, but Christ Himself. God does not offer salvation to the one who will believe on one of the offices of Christ, nor is an office of Christ ever presented as an object of faith. Neither are we exhorted to believe on the atonement, nor on the cross, nor on the priesthood of the Saviour. All of these are embodied in the person of Christ, but they are never separated nor is one ever isolated from the rest. Much less are we permitted to accept one of Christ's offices and reject another. The notion that we are so permitted is a modern day heresy, I repeat, and like every heresy it has had evil consequences among Christians. No heresy is ever entertained with impunity. We pay in practical failure for our theoretical errors.
It is altogether doubtful whether any man can be saved who comes to Christ for His help but with no intention to obey Him. Christ's saviourhood is forever united to His lordship. Look at the Scriptures: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved... for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:9-13). There the Lord is the object of faith for salvation. And when the Philippian jailer asked the way to be saved, Paul replied, "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). He did not tell him to believe on the Saviour with the thought that he could later take up the matter of His lordship and settle it at his own convenience. To Paul there could be no division of offices. Christ must be Lord or He will not be Saviour.
There is no intention here to teach that the earnest believer may not go on to explore ever- increasing meanings in Christ, nor do we hold that our first saving contact with Christ brings perfect knowledge of all He is to us. The contrary is true. Ages upon ages will hardly be long enough to allow us to experience all the riches of His grace. As we discover new meanings in his
titles and make them ours we will grow in the knowledge of our Lord and in personal appreciation of the multifold offices He fills and the many forms of love He wears exalted on His throne. That is the truth which has been twisted out of shape and reduced to impotence by the doctrine that we can believe on His saviourhood while rejecting His lordship.