A Fourfold Salvation. 5

3. Salvation from the POWER of Sin.

This is a present and protracted process, and is as yet incomplete. It is the most difficult part of our subject, and upon it the greatest confusion of thought prevails, especially among young Christians. Many there are who, having learned that the Lord Jesus is the Savior of sinners, have jumped to the erroneous conclusion that if they but exercise faith in Him, surrender to His Lordship, commit their souls into His keeping—He will remove their corrupt nature and destroy their evil propensities. But after they have really trusted in Him, they discover that evil is still present with them, that their hearts are still deceitful above all things and desperately wicked, and that no matter how they strive to resist temptation, pray for overcoming grace and use the means of God's appointing, they seem to grow worse and worse instead of better, until they seriously doubt if they are saved at all. They are now being sanctified!

Even when a person has been regenerated and justified, the flesh or corrupt nature, remains within him, and ceaselessly harasses him. Yet this ought not to perplex him. To the saints at Rome, Paul said, "Let not sin therefore reign in your mortal body" (6:12), which would be entirely meaningless had sin been eradicated from them. Writing to the Corinthian saints he said, "Having therefore these promises, dearly beloved, let us cleanse ourselves of all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). Obviously such an exhortation is needless if sin has been purged from our beings.

"Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time" (1 Peter 5:6). What need have Christians for such a word as this—except pride still lurks and works within them? But all room for controversy on this point is excluded if we bow to that inspired declaration, "If we say we have no sin—we deceive ourselves, and the Truth is not in us" (1 John 1:8). The old carnal nature remains in the believer—he is still a sinner, though a saved one.

What, then, is the young Christian to do? Is he powerless? Must he resort to stoicism, and make up his mind that there is nothing but a life of defeat before him? Certainly not! The first thing for him to do is to learn thoroughly the humiliating truth that in himself he is "without strength." It was here that Israel failed—when Moses made known to them the Law, they boastfully declared, "all that the Lord has said—we will do and be obedient" (Exo. 24:7). Ah! how little did they realize that "in the flesh there dwells no good thing." It was here, too, that Peter failed—he was self-confident and boasted that, "Even if everyone else deserts you, I never will! Not even if I have to die with you! I will never deny you!" (Matt. 26:33, 35). How little he knew his own heart! This complacent spirit lurks within each of us. While we cherish the belief we can "do better next time," it is evident that we still have confidence in our own powers. Not until we heed the Savior's word, "without Me you can do nothing," do we take the first step toward victory. Only when we are weak (in ourselves) —are we strong.

The believer still has the carnal nature within him, and he has no strength in himself to check its evil propensities, nor to overcome its sinful solicitations. But the believer in Christ also has another nature within him, which is received at the new birth, "that which is born of the Spirit is spirit" (John 3:6). The believer, then, has two natures within him—one which is sinful, the other spiritual. These two natures being totally different in character, are antagonistic to each other. To this antagonism, or conflict, the Apostle referred when he said, "The flesh lusts against the spirit, and the spirit against the flesh" (Gal.

Now which of these two natures is to regulate the believer's life? It is manifest that both cannot, for they are contrary to each other. It is equally evident that the stronger of the two will exert the more controlling power. It is also clear that in the young Christian, the carnal nature is the stronger, because he was born with it, and hence it has many years head start over the spiritual nature—which he did not receive until he was born again.

Further, it is unnecessary to argue at length, that the only way by which we can strengthen and develop the new nature, is by feeding it. In every realm, growth is dependent upon food, suitable food, daily food. The nourishment which God has provided for our spiritual nature is found in His own Word, for "Man shall not live by bread alone—but by every word that proceeds out of the mouth of God" (Matt. 4:4). It is to this that Peter has reference when he says, "As newborn babes desire the pure milk of the Word—that you may grow thereby" (1 Peter 2:2). In proportion as we feed upon the heavenly Manna, such will be our spiritual growth.

Of course, there are other things beside food needful to growth—we must breathe, and live in a pure atmosphere. This, translated into spiritual terms, signifies prayer. It is when we approach the Throne of Grace and meet our Lord face to face—that our spiritual lungs are filled with the breath of Heaven.

Exercise is another essential to growth, and this finds its accomplishment in walking with the Lord. If, then, we heed these primary laws of spiritual health—the new nature will flourish.

But not only must the new nature be fed. It is equally necessary for our spiritual well-being, that the old nature should be starved. This is what the Apostle had in mind when he said, "Make no provision for the flesh—to fulfill the lusts thereof" (Romans 13:14). To starve the old nature—to make not provision for the flesh—means that we abstain from everything that would stimulate our carnality—that we avoid, as we would a plague—all that is calculated to prove injurious to our spiritual welfare. Not only must we deny ourselves the "pleasures of sin," shun such things as the saloon, theater, dance, card table, etc.—but we must separate ourselves from worldly companions, cease to read worldly literature, abstain from everything upon which we cannot ask God's blessing. Our affections are to be set upon things above—and not upon things on the earth (Col. 3:2). Does this seem a high standard and sound impractical? Holiness in all things is that at which we are to aim—and failure so to do explains the leanness of so many Christians. Let the young believer realize that whatever does not help his spiritual life—hinders it.

Here then, in brief, is the answer to our question, What is the young Christian to do in order for deliverance from indwelling sin? It is true that we are still in this world—but we are not "of" it (John 17:14). It is true that we are forced to associate with godless people—but this is ordained of God in order that we may "let our light so shine before men—that they may see our good works, and glorify our Father which is in Heaven" (Matt. 5:16).

There is a wide difference between associating with sinners as we go about our daily tasks, and making them our intimate companions and friends. Only as we feed upon the Word—can we "grow in grace and in the knowledge of our Lord Jesus Christ" (2 Peter 3:18). Only as we starve the old nature—can we expect deliverance from its power and pollution.

Then let us earnestly heed that exhortation, "You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness" (Eph. 4:22-24).

Above, we have dealt only with the human side of the problem as to how to obtain deliverance from the dominion of sin. Necessarily there is aDivine side, too. It is only by God's grace that we are enabled to use the means which He has provided for us, as it is only by the power of His Spirit who dwells within us, that we can "lay aside every weight, and the sin which so easily besets us, and run with patience the race that is set before us" (Heb. 12:1). These two aspects (the Divine and human) are brought together in a number of Scriptures. We are bid to, "work out our own salvation with fear and trembling," but the Apostle immediately added, "for it is God who works in you both to will and to do of His good pleasure" (Phil. 2:12, 13). Thus, we are to work out that which God has wrought within us—in other words, if we walk in the Spirit we shall not fulfill the lusts of the flesh. (Gal. 5:16).

It has now been shown that salvation from the power of sin is a process which goes on throughout the believer's life. It is to this Solomon referred when he said, "The path of the just is as the shining light, which shines more and more unto the perfect day" (Proverbs 4:18).

As our salvation from the pleasure of sin is the consequence of our regeneration, and as salvation from the penalty of sin respects our justification, so salvation from the power of sin has to do with the practical side of our sanctification. The word "sanctification" signifies "separation" —separation from sin. We need hardly say that the word "holiness" is strictly synonymous with "sanctification," being an alternative rendering of the same Greek word.

As the practical side of sanctification has to do with our separation from sin, we are told, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). That practical sanctification or holiness is a process, a progressive experience, is clear from this, "Follow . . . holiness, without which no man shall see the Lord" (Heb. 12:14). The fact that we are exhorted to "follow" holiness clearly intimates that we have not yet attained unto the Divine standard which God requires of us. This is further seen in the passage just quoted above, "perfecting holiness" or completing it.

We must now enter into a little fuller detail upon the Divine side of our salvation from the power and pollution of sin. When a sinner truly receives Christ as his Lord and Savior, God does not then and there take him to Heaven—on the contrary, he is likely to be left down here for many years and this world is a place of danger, for it lies in the Wicked one (1 John 5:19) and all pertaining to it is opposed to the Father (1 John 2:16).

Therefore the believer needs daily salvation from this hostile system. Accordingly we read that Christ, "gave Himself for our sins, that He might deliver us from this present evil world" (Gal. 1:4). Not only is the sinner not taken to Heaven when he first savingly believes—but, as we have seen, the evil nature is not taken out of him—nevertheless God does not leave him completely under its dominion—but graciously delivers him from itsregal power. He uses a great variety of means in accomplishing this.

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