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"...if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10). (Council of Orange: Canon 6)

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  • « Justification - Getting it Right by Pastor John Samson | Main | The Space Trilogy: A Review »

    True Saving Faith by Pastor John Samson

    The Apostle Paul's main theme in the book of Romans is that of the Gospel itself, as he answers the question, "how can an unjust person ever be acceptable to a just and holy God?" In passages such as Chapter 3:20 - 4:8, he teaches that we are justified by faith alone and not by anything that we do (other passages where Paul states this are Titus 3:5; Gal. 2:16; Eph. 2:8,9; Phil 3:9; to name just a few). A fuller treatment of the doctrine of justification by faith alone is available here.

    Romans 3:28; 4:3-8 - "Therefore we conclude that a man is justified by faith apart from the deeds of the law. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: "Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the Lord shall not impute sin."

    Having established the case biblically that we are justified by faith apart from works, we then need to ask the question, "what kind of faith is it that justifies?" In other words, what does true faith look like?

    This is precisely the issue that James is addressing in chapter 2 of his epistle. He writes in verse 14, "What does it profit, my brethren, if someone says he has faith but does not have works? Can such faith save him?"

    The obvious answer to James' question is "no, that is not the kind of faith that saves. True faith will produce works." It is never enough just to make the claim to have faith. No one is ever saved by a mere empty profession of faith. What is professed, must actually be possessed for justification to exist. James teaches us clearly that if genuine faith is present, it necessarily produces the fruit of works. That's the nature of true faith. In fact, if works do not follow from "faith," then it is proof positive that the "faith" is not in fact genuine, but a mere claim to it.

    There is no discord between what James writes and what we find in Romans and the rest of Paul's writings. Faith without works is dead, and a dead faith never saved anyone. True faith is a living faith, and will inevitably show itself with accompanying action or works. Yet even if all these good works do come from genuine faith, these works still have no part in the ground of our justification. Our works add no merit to us, removing all grounds for boasting. "For by grace you are saved, through faith, and this is not your own doing, it is the gift of God, not as a result of works so that no one should boast" (Eph 2:8, 9).

    The only work that contributes to our justification is the work of Jesus; not the work of Jesus in us, but the work of Jesus for us. His merit is the only merit that counts for us. Paul tells us that it we are justified by faith apart from works, and James tells us that that kind of faith that actually saves is a faith that will of necessity produce works.

    The Reformers of the 16th Century were very clear about all this. They described true saving faith as having three parts to it, which were described by three Latin words: notitia, assensus and fiducia.

    1. CONTENT OR INFORMATION (notitia) - Like our modern day word "notice", notitia concerns information or knowledge of the truth of the gospel. We need to understand the facts of the Gospel.

    What exactly must be believed? Certainly, a person does not need to be a highly trained theologian to be saved. The Holy Spirit draws both adults and children to a saving knowledge of Christ. Yet when children are converted to Christ, they may not know every nuance of the faith, or even a detailed understanding of the atonement - merely that Christ died for our sins. However, I believe it would be true to say that a truly saved person, although they may not be able to articulate the content of the Gospel at length, will not reject it when they do hear it. I believe that's a very important point to make. Jesus said, "My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish..." (John 10: 27). Christ's true sheep instinctively know the Shepherd's voice and follow Him. The regenerate person humbly submits to the faithful teaching of Scripture when hearing it (Scripture being the Shepherd's voice), unlike those who are still in the flesh who are completely incapable of doing so (Romans 8:7, 8).

    This noticia includes belief in one God, in the full humanity (1 John 4:3) and deity of Christ (John 8:24), and His death for sinners on the cross (1 Cor. 15:3), as well as His physical resurrection from the dead. Romans 10:9 says, "If you confess with your mouth Jesus is Lord, and believe in your heart that God has raised Him from the dead, you will be saved."

    I believe the noticia would also include some understanding of God's grace in salvation - that is, God saves us because of Christ's work on behalf of sinners, not the sinner's work on behalf of God. Dr. James White writes, "God's grace is powerful, and it brings full salvation to the soul of the person who despairs of anything other than free, unmerited grace. Grace cannot clasp the hand that carries within it ideas of merit, or good works, or any other kind of human addition to grace. "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace" (Romans 11:6). God's wondrous grace cannot be mixed with human merit. The hand that holds onto its own alleged goodness, or attempts to sneak in a merit here, a good work there, will not find the open hand of God's grace. Only the empty hand fits into the powerful hand of grace. Only the person who finds in Christ his all-in-all will, in so finding, be made right with God. This is why the Scriptures say it is by faith so that it might be in accordance with grace: in God's wisdom, he excludes man's boasting by making salvation all of grace." (The Empty Hand of Faith)

    2. BELIEF (assensus) - It is entirely possible to understand something (the notitia) and yet not believe it personally (assensus). We need to be able to say "I both understand and believe the content of the gospel."

    3. COMMITMENT (fiducia) - The last part of faith is a full trust in and commitment to the One who loved us and died for us. This is of critical importance simply because it is possible to understand these truths, believe they are true, and yet pull back from the necessary commitment that will actually enlist us as one of Christ's followers. To possess only the first two parts (notitia and assensus), without the third part (fiducia), merely qualifies us to be demons! James 2:19 declares, "You believe that God is one. You do well; the demons also believe, and shudder." Even demons understand and believe, but that does not mean that they have a share in redemption.

    True saving faith will always produce the fruit of good works. Though our works play no part at all in justifying us before God (Rom 3:28; 4:4, 5; Eph. 2:8, 9) they justify or vindicate our claim to faith before a watching world. Our lives should demonstrate that the faith professed was, and is, also possessed.

    As you consider your own standing before God,would you say that yours is in any way based upon what you do, rather than upon what Christ has done in your place? Can you honestly say you trust Him with your eternal destiny, and fully believe He carried your sins on the cross, and has given His righteousness to you, so that you can stand before God on the day of judgment?

    If at the present time you are not able to answer these questions in the affirmative, I pray that God will indeed give you the gift of true repentance and faith, and that you will call upon the Name of the Lord and be saved.

    For further study on this, I highly recommend the reading of C. H. Spurgeon's sermon "The Warrant of Faith" available here.

    "Faith is chosen by God to be the receiver of salvation, because it does not pretend to create salvation, nor to help in it, but it is content humbly to receive it. Faith is the tongue that begs pardon, the hand which receives it, and the eye which sees it; but it is not the price which buys it. Faith never makes herself her own plea, she rests all her argument upon the blood of Christ. She becomes a good servant to bring the riches of the Lord Jesus to the soul, because she acknowledges whence she drew them, and owns that grace alone entrusted her with them." C. H. Spurgeon, All of Grace

    "Remember this; or you may fall into error by fixing your minds so much upon the faith which is the channel of salvation as to forget the grace which is the fountain and source even of faith itself. Faith is the work of God's grace in us. . . "No man comes to me," says Jesus, "except the Father who sent me draws him." So that faith, which is coming to Christ, is the result of divine drawing. Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery which grace employs. We are saved "through faith," but salvation is "by grace." Sound forth those words as with the archangel's trumpet: "By grace are you saved." What glad tidings for the undeserving!" C. H. Spurgeon, All of Grace

    Posted by John Samson on January 2, 2006 11:41 PM

    Comments

    May I humbly suggest that the third part of faith is redundant? For one thing, doesn't fiducia use the same root as the word it is helping define? I understand that to be a logical fallacy. More importantly, take Paul's summary of the gospel: "Christ died for our sins according to the Scriptures, was buried, and was raised from the dead according to the Scriptures." How is it possible to know a proposition to be true (notitia) which includes a possessive pronoun in the first person, thereby making it a personal claim (assensus), and still not "truly commit" to it? The natural man does not accept the things of God; how, then, could someone understand and assent to the gospel without the Spirit having gone before in regeneration? As for the problem of "carnal Christians" who appear only to have "mere head knowledge" of the gospel, I would submit that they have assented to a false gospel, or they have not assented to the true gospel at all, but are ssenting to a statement like "Christ died for sins"--minus the essential "MY." I'm hardly claiming to know the hearts of people who make claims to the gospel and live another way, but this has been the subject of discussion with a friend for a couple of months, and this is the conclusion we've come to. I'd appreciate your feedback on it.

    I know what you mean, Laura, but I think "fiducia" has in it the element of trust that we've let slip away from our English word "faith," and John is trying to reintroduce the real meaning of it. Probably a better idea than trying to replace the word "faith" with three different words each time you use it!

    One would think that if one assents to the content of the statement, "Christ died for our sins," then one would trust in the truth of it. Unfortunately, we hear, agree to, and make such statements all the time without pouring our fiducia into them. I think one major point of the post is that, just because we say we believe something, doesn't mean we operate from a committed trust in the content of our belief.

    This is another reason why we need the Gospel preached to us regularly—we need that spark of trust fanned into a flame, or else we can easily "believe" like the demons do, but not be affected in the deepest parts of our hearts, so as to actually live from a trusting faith in what Christ has done for us. It's easy to profess faith in Christ, and then continue to live as if you didn't trust in his salvation. We need to be jolted from "faith" to FAITH.

    Hi Laura,

    Fides and fiducia do indeed have the same root, but that in no way makes this a fallacious argument. In defining fides, fiducia is that part which expresses the active portion of fides.

    When one uses the word, it implies that some sort of non-mental oriented activity takes place, and may be likened to the use of the words faith and trust.

    It would also appear, at least to me, that Pastor Samson was saying that real, true saving faith is composed of these three elements, and that they are not three separate forms of saving faith.

    One can acknowledge that there is a God. But this alone will not save you.

    One could read every available book about God, and have a headful of knowledge about God, but these two alone will not save you.

    But if one concedes that there is indeed a God, and he has left for us with nearly six thousand years of history and wisdom to ponder and learn from, then taking all of that and making some sort of use of it for daily life, or put it into action.

    There is another element which undergirds all of it. The supernatural. if we are to believe that there is another level of existence, beyond the natural.

    The type of faith that saves is one where one "enters in" to a real relationship with the triune God. That takes direct intervention by God the father, God the Son and God the Holy Spirit acting in concert to bring someone to a saving faith.

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