What Saith the Scripture?


Phila delphia > Dependence on Christ by Charles G. Finney from "The Oberlin Evangelist"

The Oberlin Evangelist

Lecture III
Dependence on Christ

Charles G. Finney

Charles G. Finney

A Voice from the Philadelphian Church Age

  Wisdom is Justified

by Charles Grandison Finney

Public Domain Text
Reformatted by Katie Stewart

from "The Oberlin Evangelist"
February 26, 1845

Lecture III.

by the Rev. C. G. Finney

Text.--John 15:5: "Without Me ye can do nothing."

In discussing this subject I shall show:

I. The meaning of the text.

II. What is implied in it.

III. The importance of understanding and believing it.

IV. The proneness of the human heart to overlook and practically deny it.

I. The meaning of the text.

The context shows that Christ means to affirm an impossibility, for He says, "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me." Now whatever metaphysical or philosophical distinctions we may be disposed to make here, it is plain that Christ intended to affirm the impossibility of doing anything without Him or independently of Him. This inability extends to everything, but the context shows that He means in this passage to affirm it only of holiness or goodness.

II. What is implied in it.

The text implies that we are not required to do anything without Him. If it be impossible to do anything without Him, it cannot be our duty to do it; for it can never be a man's duty to do what is impossible.

Again, that every command implies a corresponding promise, that is, if we are required to do anything by Christ, the very requirement is a virtual promise or proffer of all the aid we need to make it possible for us to perform it. Indeed, the command in itself is an implied proffer of all needed help.

It is often said that the commands of God are addressed to us as moral agents, and that as such, because we are moral agents, we are bound to obey, irrespective of any assistance from God. Now rightly understood this language is correct; but it is extremely liable to be misunderstood. The inquiry is, What is implied in moral agency? There is a difference between acting morally, and simply having the natural powers requisite for such action. A man may have eyes, but without light he cannot see, and is therefore under no obligation to see. So a man may possess the powers of a moral being, but without light on the subject of duty he is not prepared for moral action. He is a moral being in the sense of having the requisite natural powers; but light is the indispensable condition of bringing these powers into action, or in other words light is the indispensable condition of moral agency. His moral powers can be exercised on no subject until he has light upon it. He is under no moral obligation further than he has light. A heathen who has never heard of Christ is under no obligation to believe in Christ, and in respect to Christ he has not the responsibilities of a moral agent. He possesses those faculties which will render him responsible as soon as Christ is made known to him; but without some knowledge of Christ, he can be under no moral obligation to believe in Him.

Light therefore, is a condition of moral agency, and, of course, of moral obligation. If supernatural light is needed, then supernatural light is the condition of moral obligation: if merely natural light or the light of nature is sufficient, then that is a condition of moral obligation. If the light of the written word of God is sufficient, then that is a condition. The kind and degree of light requisite to impose moral obligation varies upon different subjects. The mere light of nature may be sufficient to impose obligation in reference to a great multitude of duties; but on many of the great questions of the gospel, the light of divine revelation is needed to impose moral obligation, for without this revelation, the mind can know nothing of these duties.

To a right apprehension of many truths of the gospel, the illumination of the Holy Spirit is needed, and without His influence the mind does not and cannot comprehend the length and breadth, and depth and height of these truths, cannot apprehend them in any such sense as that an individual can embrace Christ and know either the Father or the Son without the Holy Ghost.

Now when Christ says, "Without Me ye can do nothing;" He doubtless means to affirm that without divine light shining upon the pages of inspiration and upon the works of God--without the illumination of the Holy Spirit, holiness is impossible to us. The assertion of the text therefore implies that divine light is proffered to us, and that this light is given by Christ.

Again, the text implies the absolute Deity of Christ. If Christ is not God it is absurd, and false for Him to say, "Without Me, ye can do nothing."

III. The importance of understanding and believing the doctrine of the text.

It is therefore of great importance with respect to the doctrine of our dependence upon Christ that we should understand the fact as a fact. Whether or not we are able to understand the philosophy of this dependence is of no consequence. It is enough for us to understand that such is the fact, that without Christ we can do nothing.

But take another illustration. Suppose here is a man who has but one leg. He never attempts to walk without a crutch. When he sits down, he lays his crutch by his side, or sets it up within reach. Whenever he attempts to walk, the very first movement of his mind is towards his crutch. Just so with the mind that believes in the doctrine of dependence upon Christ. It is just as natural for this mind to throw itself upon Christ, in the performance of every duty as it is for the lame man to throw himself upon his crutch.

Again, not to understand and believe this is real infidelity in respects to Christ. It is a real rejection of the gospel of Christ and of Christ Himself. No man understands and believes the gospel in any saving sense, who does not understand and believe his universal dependence upon Christ.

Again, the rejection of this doctrine renders the soul proud and presumptuous. If a man depends upon his own powers, unenlightened by the Spirit of Christ, he is depending upon the bruised reed of his own resolutions, and must inevitably find himself in perpetual condemnation.

Again, to reject this doctrine is to dishonor Christ greatly, and as I have said, to discard His gospel entirely.

Again, to reject or overlook this doctrine leaves the soul to neglect due watchfulness. If a man is not sensible of his constant dependence upon the indwelling Spirit of Christ, he will not feel the necessity of watchfulness and prayer so as to retain the Spirit of Christ.

Again, the rejection of this doctrine makes us the sport of temptation. A man is certain to be overcome if he attempts to resist temptation in his own strength, just as certain as a man of one leg would be to fall if he should attempt to run without his crutch.

Again, the rejection of this doctrine leads to ultimate discouragement. When persons make attempts to stand in their own strength and find themselves continually overcome, they are soon led to doubt seriously whether there is any such thing as standing before the power of temptation. Finding themselves perfectly impotent in their own strength and not believing in Christ as they ought, they fall of course.

Again, the understanding and belief of this truth tends to results opposite to those just mentioned. To believe this truth causes the mind to be careful not to grieve the Spirit of Christ. It renders the soul humble and empties it of all its proud, self-righteous dependence upon self. It naturally engages the soul to love Christ, to honor Him, and watch carefully against doing any thing that might displease Him. It strips the mind of all dependence upon its own resolutions and unaided efforts; it teaches the mind where to go in the hour of temptation, and throws it upon Christ its all-sufficient support; keeps the soul out of bondage, begets gratitude, fixes the attention and thoughts upon Christ and engages the soul to live by faith in Him.

IV. Notice the proneness of the human mind to overlook and deny this truth.

Again, if for a short time Christians are kept from a besetting sin, they soon cease to thank Him for sustaining grace, and lose a sense of the fact that He is truly keeping them above it. They think they have so overcome the temptation to that sin, that they are dead to it, and their tendency in that direction has ceased. Their taking up this notion often makes it necessary for Christ to withhold His restraining grace, in order to remind them that not they but He has kept them from falling. Thus He teaches them by biter experience, what they will not learn from His word, that without Him they can do nothing.

Again, in proportion as they are kept above sin, they are prone to lose a sense of the fact that the grace of Christ upholds them. If they are supported just enough to feel the keen force of temptation and the necessity of cleaving to Christ continually, they do not lose a sense of dependence; but if Christ only for a short time lifts them so high that temptation does not seem to touch them, they immediately become forgetful of their dependence, wax self-confident, dishonor and grieve His Spirit, and fall into temptation.

Again, as we do not see, nor hear, nor directly feel the hand that supports us, we are constantly prone to forget that we are supported. The influence which Christ exerts is not a physical but a moral one. It is the power of truth and persuasion, the power of divine light which sustains the mind. Now as we do not directly see the agency of Christ employed in sustaining us, we are very apt to overlook the fact that His invisible agency is our constant support.

Again, thoroughly to learn the lesson of our dependence upon Christ so that it shall be an ever-present reality to us, is one of the most difficult things in the Christian religion. There is nothing more contrary to the natural pride and independence of human nature. There is not a doctrine of the bible which we are more prone to disbelieve and practically reject than this. It may be admitted as a theory forever, without being ever believed.

Again, it is one of the most difficult things, always to remember practically that we cannot take one step in the path of obedience without depending on Christ, anymore than a lame man can take a step without his crutches

Again, Christ has more trouble with us on this point than perhaps any other. It is easy for Him to support us if He could persuade us to depend upon Him. He can easily guide us if we will keep hold of His hand. He can easily carry our burdens if we will suffer Him to do so. He can work in and for us all that we need with infinite ease, if we will but trust in Him and surrender up our mind to His influence. In short, the greatest practical difficulty in the Christian religion, lies in the right understanding and belief of the doctrine of our dependence upon Christ. I say a right understanding and belief, because to believe this in one sense and in a particular form, is Antinomianism: to understand and believe it in another sense, is sheer legality. Legality rests in Christ as an atoning sacrifice, but not as an indwelling, upholding, all-sustaining, and controlling Spirit. It receives an outward but not an inward Christ--a Christ in heaven, but not a Christ in the heart; a Mediator between God and man, an Advocate on high, but not a present sanctification in the soul. It is receiving Him in the latter sense which constitutes the right belief of our dependence upon Christ. Indeed, He must be received both as an atoning sacrifice--a risen, reigning, glorified Redeemer--a Mediator and Advocate with the Father; and also as an indwelling, sanctifying, constantly operating, upholding, guiding, renovating Spirit. He must be received by the mind's own faith, to dwell in the inward sanctuary of our own being, there to exert a constant sustaining and sanctifying influence, to work in us both to will and to do of His good pleasure.

Unbelief as it respects this doctrine, in the form in which I now state it, is the occasion of all our failures and of all our sins. It is a want of apprehending this doctrine, and of thoroughly embracing it that leaves so many souls in bondage to worry and flounder along in the state described in the seventh chapter to the Romans, without ever finding their way to the experience of the eighth chapter.


1. As I have already intimated, many hold this doctrine in theory, who never realize or practically believe it.

2. To this class of persons, this doctrine is a fatal stumbling-block. Holding as a theory the doctrine of their dependence of Christ, and yet not actually depending on Him, inevitably leaves them in sin; for their theory prevents their making any effort to help themselves, and their unbelief prevents their casting themselves upon Christ, so that they settle down into Antinomianism, in the form so generally witnessed among professors of religion. They make their dependence their excuse for not obeying God; whereas, did they really believe this doctrine of dependence, and actually cast themselves on Him, they would do their duty. Now this class of persons are laboring under a great delusion. They suppose they truly believe the doctrine of their dependence upon Christ, whereas, they only hold it as a soul-crippling, God-dishonoring theory, and therefore it is to them a most fatal stumbling-block.

Again, the real belief of it as a gospel fact, will secure a real as opposed to a theoretical dependence upon Christ. If a man believes his dependence upon Christ because the Bible asserts it; if he believes it as a truth of the gospel and a revealed fact, he will of course believe farther than this, that in Christ, and with the help of Christ, he can do all things required of him. The Apostle Paul says, that of himself he was unable even to think anything as of himself; but adds in another place, "I can do all things through Christ which strengthened me." Now it is very manifest, that if the doctrine of dependence is embraced as a truth of revelation, the other fact will also be embraced as alike revealed; viz: That we can do all things through Christ which strengtheneth us. The belief of this will of course secure obedience to Christ.

From what has been said, we may learn what the true doctrine of natural ability is, namely, that every moral agent is really able to do whatever God requires of him; that when God requires us to believe in Christ He gives us so much light as renders us able to believe; that when He requires us to repent, He gives us so much light that we are able to repent; but that we are not able to work out that which is good by virtue of possessing the powers of a moral being, independently of divine light.

Again, we may see what I meant by the assertion that Christ is the true light that lighteth every man that cometh into the world. Every moral agent, in just so far as he is a moral agent, is enlightened by Christ.

Again, it is of very little use to speculate about the philosophy of divine influence in the soul, or the manner in which Christ upholds and sustains us. The fact is the thing to be believed, and although I have myself speculated much, and often very much to my own injury, upon the mode of divine influence, still I am convinced that to lay hold of the fact without concerning ourselves to understand the mode of divine operation is the great thing to be attained to.

Again, we need to settle it as a fact of as much stability as the fact of our own existence, that we shall and can do nothing if the divine support is withdrawn; and yet that it is always so proffered to us that we are perfectly responsible for every duty enjoined in the scriptures.

Again, it is of the last importance that we understand what it is to depend constantly on Christ. Now we can acknowledge our dependence without depending. I can hold in theory and in fact that I am dependent, without being willing to be dependent; without the act of depending, without casting myself upon Christ, and settling down upon Him. Now depending is an act of the will or heart. It is, as I have said, a holding on to Christ. It is an ever active state of mind. It is a cleaving to Him, and is as really an act of the mind as it is to hold on to the hand of a fellow-being. The child upon the precipice who holds onto my hand, must hold his mind in a state of dependence, or he cannot hold on to my hand. Did his mind let go of me, the muscles of his arm would instantly relax, and he would let go of my hand. Now a depending and holding on to Christ, is as really an active state of the will as if we used our hand to hold on to Him. This needs to be understood, and a want of properly understanding this is the reason why persons do not abide in Christ. "If ye abide in Me and My words abide in you, ye shall ask what ye will and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit." Now to abide in Christ, is for the mind to cleave to Him, to depend on Him not as an outward and distant Savior or atoning sacrifice, but as a present, inward, in-dwelling support, a help at hand, a God as near to me as I am to myself. This is the true idea of depending on Christ. Without this dependence we can do nothing; with it, we do all things. Brethren, think of this?


of easily misunderstood terms as defined by Mr. Finney himself.
Compiled by Katie Stewart

  1. Complacency, or Esteem: "Complacency, as a state of will or heart, is only benevolence modified by the consideration or relation of right character in the object of it. God, prophets, apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring labours to save the wicked, as they are in their complacent love to the saints." Systematic Theology (LECTURE VII). Also, "approbation of the character of its object. Complacency is due only to the good and holy." Lectures to Professing Christians (LECTURE XII).

  2. Disinterested Benevolence: "By disinterested benevolence I do not mean, that a person who is disinterested feels no interest in his object of pursuit, but that he seeks the happiness of others for its own sake, and not for the sake of its reaction on himself, in promoting his own happiness. He chooses to do good because he rejoices in the happiness of others, and desires their happiness for its own sake. God is purely and disinterestedly benevolent. He does not make His creatures happy for the sake of thereby promoting His own happiness, but because He loves their happiness and chooses it for its own sake. Not that He does not feel happy in promoting the happiness of His creatures, but that He does not do it for the sake of His own gratification." Lectures to Professing Christians (LECTURE I).

  3. Divine Sovereignty: "The sovereignty of God consists in the independence of his will, in consulting his own intelligence and discretion, in the selection of his end, and the means of accomplishing it. In other words, the sovereignty of God is nothing else than infinite benevolence directed by infinite knowledge." Systematic Theology (LECTURE LXXVI).

  4. Election: "That all of Adam's race, who are or ever will be saved, were from eternity chosen by God to eternal salvation, through the sanctification of their hearts by faith in Christ. In other words, they are chosen to salvation by means of sanctification. Their salvation is the end- their sanctification is a means. Both the end and the means are elected, appointed, chosen; the means as really as the end, and for the sake of the end." Systematic Theology (LECTURE LXXIV).

  5. Entire Sanctification: "Sanctification may be entire in two senses: (1.) In the sense of present, full obedience, or entire consecration to God; and, (2.) In the sense of continued, abiding consecration or obedience to God. Entire sanctification, when the terms are used in this sense, consists in being established, confirmed, preserved, continued in a state of sanctification or of entire consecration to God." Systematic Theology (LECTURE LVIII).

  6. Moral Agency: "Moral agency is universally a condition of moral obligation. The attributes of moral agency are intellect, sensibility, and free will." Systematic Theology (LECTURE III).

  7. Moral Depravity: "Moral depravity is the depravity of free-will, not of the faculty itself, but of its free action. It consists in a violation of moral law. Depravity of the will, as a faculty, is, or would be, physical, and not moral depravity. It would be depravity of substance, and not of free, responsible choice. Moral depravity is depravity of choice. It is a choice at variance with moral law, moral right. It is synonymous with sin or sinfulness. It is moral depravity, because it consists in a violation of moral law, and because it has moral character." Systematic Theology (LECTURE XXXVIII).

  8. Human Reason: "the intuitive faculty or function of the intellect... it is the faculty that intuits moral relations and affirms moral obligation to act in conformity with perceived moral relations." Systematic Theology (LECTURE III).

  9. Retributive Justice: "Retributive justice consists in treating every subject of government according to his character. It respects the intrinsic merit or demerit of each individual, and deals with him accordingly." Systematic Theology (LECTURE XXXIV).

  10. Total Depravity: "Moral depravity of the unregenerate is without any mixture of moral goodness or virtue, that while they remain unregenerate, they never in any instance, nor in any degree, exercise true love to God and to man." Systematic Theology (LECTURE XXXVIII).

  11. Unbelief: "the soul's withholding confidence from truth and the God of truth. The heart's rejection of evidence, and refusal to be influenced by it. The will in the attitude of opposition to truth perceived, or evidence presented." Systematic Theology (LECTURE LV).


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