Wise thoughts on saving faith and reason

One of my favorite pastors, John Piper explains the difference between saving faith and any other faith. If you would like to read the full sermon go to http://www.desiringgod.org/ResourceLibrary/ConferenceMessages/ByConference/35/2016_Faith_and_Reason/
Here is just a precious nugget:

"... the Pharisees are asking for a sign when they have all the signs they need. They are asking for a sign to give the impression that there is not enough evidence that Jesus is the Messiah and so they are justified not to receive him, when the problem is really a spirit of adultery. They don’t want this bridegroom. They prefer another. But Jesus’ response is to show them that they have all the signs they need and they are perfectly able to use their senses and their minds to make valid judgments when they are trying to draw valid inferences about what they want. The explanation of their skepticism about Jesus’ is not lack of evidence or lack of rational powers. The explanation is: They are adulterous. They don’t want Jesus as their bridegroom. Their heart is evil, and their evil hearts disorder their rational powers and make them morally incapable of reasoning rightly about Jesus.
This is what Paul said in Ephesians 4:18 about fallen man in general: “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.” In other words, at the bottom of human irrationality and spiritual ignorance is hardness of heart. That is, our self-centered hearts distort our reason to the point where we cannot use it to draw true inferences from what is really there. If we don’t want God to be God, our sensory faculties and our rational faculties will not be able to infer that he is God.
In 2 Corinthians 3:14, Paul says the mind is “hardened” (epōrōthē). In 1 Timothy 6:5, he calls the mind “depraved” (diephtharmenōn). And in Romans 1:21, he says that thinking has become “futile” (emaraiōthēsan) and “darkened” (eskotisthē) and “foolish” (asunetos) because men “by their unrighteousness suppress the truth” (Romans 1:18). In other words, unrighteousness disorders the capacity to see the truth. The corruption of our hearts is the root of our irrationality....
Nevertheless, the New Testament speaks of the use of our minds everywhere in the process of Christian conversion and growth and obedience. For example, at lease ten times in the book of Acts, Luke says that Paul’s strategy was to “reason” with people in his effort to convert them and build them up (Acts 17:2, 4, 17; 18:4, 19; 19:8, 9; 20:7, 9; 24:25). And Paul said to the Corinthians that he would rather speak five words with his mind to instruct others than ten thousand words in a tongue (1 Corinthians 14:19). He said to the Ephesians, “When you read this, you can understand my insight into the mystery of Christ” (Ephesians 3:4). In other words, engaging the mind in the highly intellectual task of reading and construing Paul’s language is a pathway into the mystery God has given him to reveal.
And perhaps most helpful of all is the word to Timothy about the relationship of reason and divine illumination. In 2 Timothy 2:7, he says, “Think over what I say, for the Lord will give you understanding in everything.” So many people swerve off the road to one side of this verse or the other. Some stress “think over what I say.” They emphasize the indispensable role of reason and thinking. And they often minimize the supernatural role of God in making the mind able to see and embrace the truth. Others stress the second half of the verse: “And the Lord will give you understanding in everything.” They emphasize the futility of reason without God’s illumining work. “The Lord will give you understanding.”
But Paul will not be divided this way. He says: not either-or, but both-and. “Think over what I say, for the Lord will give you understanding in everything.” The willingness of God to give us understanding is the ground of our thinking, not the substitute for our thinking. “Think over what I say, for the Lord will give you understanding.” There is no reason to think that a person who thinks without prayerful trust in God’s gift of understanding will get it. And there is no reason to think that a person who waits for God’s gift of understanding without thinking about his word will get it either.
Paul commands us to think about what he says. Use your mind. Engage your reasoning powers when you hear the word of God. Jesus warned what happens if we don’t and what blessing may come if we do. In the parable of the soils, he said concerning the seed sown on the path: “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart.” Understanding with the mind is not optional. Our lives hang on it. And concerning the seed sown on good soil, he says, “This is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty” (Matthew 13:23).
It is true that, as Paul says in Romans 10:17, “Faith comes from hearing, and hearing through the word of Christ.” But Jesus says that hearing without understanding produces nothing. When we hear the word of God, Paul says, we must “think over” what we hear. Otherwise, we will fall under the indictment of Jesus: “Hearing they do not hear, nor do they understand” (Matthew 13:13).
So, even though our natural minds are depraved and darkened and foolish, nevertheless, the New Testament demands that we use them in coming to faith and leading people to faith and in the process of Christian growth and obedience. There is no way to awaken faith or strengthen faith that evades right thinking.
Before we ponder how that can be, in view of how corrupt we are, we turn briefly from the focus on reason to consider the nature of faith.
The Nature of Faith
The only kind of faith that matters in the end is saving faith—the faith that unites us to Christ so that his righteousness is counted as ours in justification, and his power flows into us for sanctification. In other words, I am not interested in faith in general—the faith of other religions that is not faith in Christ, or the faith of science in the validity of its first principles, or the faith of children in their parents, or any other kind of faith that is not in Christ. I am only interested in the faith that obtains eternal life. The faith that saves. The faith that justifies (Romans 3:28; Galatians 2:16) and sanctifies (Acts 26:18; 1 Peter 4:11).
To get at the nature of that faith, it is helpful to ponder why faith alone justifies. Why not love, or some other virtuous disposition? Here’s the way J. Gresham Machen answers this question in his 1925 book, What Is Faith?
The true reason why faith is given such an exclusive place by the New Testament, so far as the attainment of salvation is concerned, over against love and over against everything else in man . . . is that faith means receiving something, not doing something or even being something. To say, therefore, that our faith saves us means that we do not save ourselves even in slightest measure, but that God saves us.2
In other words, we are justified by faith alone, and not by love, because God intends to make it crystal clear that he does the decisive saving outside of us and that the person and work of Christ are the sole ground of our acceptance with God. A hundred years earlier Andrew Fuller (the main rope-holder for William Carey in England) gave the same explanation.
Thus it is that justification is ascribed to faith, because it is by faith that we receive Christ; and thus it is by faith only, and not by any other grace. Faith is peculiarly a receiving grace which none other is. Were we said to be justified by repentance, by love, or by any other grace, it would convey to us the idea of something good in us being the consideration on which the blessing was bestowed; but justification by faith conveys no such idea.3
So, what sets faith apart from other graces and virtues is that it is “a peculiarly receiving grace.” That’s why Paul says in Ephesians 2:8, “By grace you have been saved through faith.” Grace from God correlates with faith in us. And the reason is that grace is God’s free giving and faith is our helpless receiving. When God justifies us by faith alone, he has respect not to faith as virtue but faith as a receiving of Christ. So it is the same as saying that not our virtue but Christ’s virtue is the ground of our justification.
Now the key question is: What does faith receive in order to be justifying faith? The answer, of course, is that faith receives Jesus Christ. “Believe on the Lord Jesus and you will be saved” (Acts 16:31). “To all who did receive him, who believed in his name, he gave the right to become children of God” (John 1:12). Faith saves because it receives Christ.
But we must make clear what this actually means, because there are so many people who say they have received Christ and believed on Christ, who give little or no evidence that they are spiritually alive. They are unresponsive to the spiritual beauty of Jesus. They are unmoved by the glory of Christ. They don’t have the spirit of the apostle Paul when he said, “I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ” (Philippians 3:8). This is not their spirit, yet they say they have received Christ.
One way to describe this problem is to say that when these people “receive Christ,” they do not receive him as supremely valuable. They receive him simply as sin-forgiver (because they love being guilt-free), and as rescuer-from-hell (because they love being pain-free), and as healer (because they love being disease-free), and as protector (because they love being safe), and as prosperity-giver (because they love being wealthy), and as Creator (because they want a personal universe), and as Lord of history (because they want order and purpose); but they don’t receive him as supremely and personally valuable for who he is. They don’t receive him as he really is—more glorious, more beautiful, more wonderful, more satisfying, than everything else in the universe. They don’t prize him or treasure him or cherish him or delight in him.
Or to say it another way, they “receive Christ” in a way that requires no change in human nature. You don’t have to be born again to love being guilt-free and pain-free and disease-free and safe and wealthy. All natural men without any spiritual life love these things. But to embrace Jesus as your supreme treasure requires a new nature. No one does this naturally. You must be born again (John 3:3). You must be a new creation in Christ (2 Corinthians 5:17; Galatians 6:15). You must be made spiritually alive (Ephesians 2:1-4).
Therefore, saving faith is a receiving of Christ for who he really is and what he really is, namely, more glorious, more wonderful, more satisfying, and therefore more valuable than anything thing in the universe. Saving faith says, “I receive you as my Savior, my Lord, my supreme Treasure; and I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” Which is why Jesus said, “Therefore, any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33). And again, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matthew 10:37). And again, “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field” (Matthew 13:44).
The infinite glory of Jesus makes him infinitely valuable and infinitely satisfying. Saving faith receives this Christ. Not that we experience the fullness of joy now, or the climax of satisfaction in this life, but we taste it (Psalm 34:8) and we know where it is found (John 6:35) and we “press on to make it [our] own, because Christ Jesus has made [us] his own” (Philippians 3:12)..."