For no one can lay a foundation other than the one already laid, which is Jesus Christ.For no one can lay any other foundation than that which has been laid, which is Jesus Christ.For other foundation can no man lay than that is laid, which is Jesus Christ.For other foundation can no man lay than that which is laid, which is Jesus Christ.
13 sermons cite this verse
But each one must be careful how he builds upon it. For no one can lay a foundation other than the one that is there, namely Jesus Christ. So this is God's work and he invites us to cooperate with his work. And this is the next part. He says, if anyone builds a foundation, on the foundation with gold, silver, precious stones, wood, hay, or straw, the work of each will come to light for the day will disclose it. That day is the capital D day, meaning the day of the Lord when God comes close to us or when we come close to him in our death. It will be revealed with fire and the fire itself will test the quality of each one's work. If the work stands that someone built upon the foundation, the person will receive a wage. But if someone's work is burned up, that one will suffer loss. The person will be saved, but only as through fire. This is scripture pointing once again to the reality that our salvation is a process. …
As for you strangers who are with us at this service, if you are unconverted it may be that you have been hitherto satisfied with your state even though you have never possessed real vital godliness. Well, if it is so, I pray that you may speedily learn to know the Lord Jesus Christ as your Savior and your Brother! Never be satisfied with anything short of that. Some people think they are all right because they have learned the catechism and are familiar with the prayer book. Others feel perfectly content because they know the creed of the place they usually attend. Ah, Sirs, all that is of no avail! Nothing and no one but Jesus Christ and Him Crucified can save a single soul! And it is no use merely to know Him by report—you must know Him personally and spiritually—your heart being humbled before Him because your sins slew Him. Your heart rejoicing before Him because God allowed Him to be put to death in order to save your soul! Dear Hearers, if I should never be able to speak to you again, let this one Truth of God ring in your ears and abide in your hearts—"Other foundation can no man lay than that is laid, which is Jesus Christ"—so that if you are not built upon Christ, the Rock of Ages, you are off the only foundation that will endure the test of time, and death, and judgment! And you are building on the sand—and down your building will come just when you most need a shelter! And great will be the fall thereof. You must have Jesus made known to you and only Jesus can make Himself known to you by …
I. First, then, we learn from our text THE EXCLUSIVENESS OF DIVINE GRACE—THERE IS ONLY ONE WAY OF SALVATION "All that the Father gives Me shall come to Me" "Him that comes to Me" To come to Jesus is the one and only way of salvation. If there could have been any other way, this one would never have been opened. It is not conceivable that God would have given His only-begotten and well-beloved Son to die upon the Cross of Calvary in order to save sinners if there had been any other way of saving them that would have been as consistent with the principles of Infallible Justice. If men could have entered into everlasting life without passing along the path stained and consecrated by the blood of Jesus, surely that blood would never have been "shed for many for the remission of sins." The very fact that this new and living way has been opened proves that there is no other, for God would never have provided it unless it had been absolutely necessary. That this is the only way of salvation is again and again emphasized in Scripture with a sacred intolerance which none ought to mistake! Writing to the Corinthians, under the Inspiration of the Holy Spirit, Paul says, "Other foundation can no man lay than that is laid, which is Jesus Christ." And to Timothy, his own son in the faith, he writes, "There is one God and one Mediator between God and men, the Man Christ Jesus." And the Lord Jesus Christ, Himself, who had a more loving heart than ever beat in any merely human being's breast, most solemnly said, in almost His last words on earth, "He that believes and is baptized shall be saved; but he that believes not shall be damned." …
I talk thus somewhat strongly because I feel strongly, and I often puzzle myself with this question—why do I feel concerned about some of your souls when you are not concerned about them at all? Why, you came and heard me to- night, and it only seems like a little kind of music. Well, it may be sport to you, but it is none to me! I have to answer for this, and if I speak not so that you understand, and speak not earnestly, I know I shall have to account to my Master! I would not be some that occupy the pulpit for all the worlds that God ever made if they were threaded on one string! To get a sermon and read it coldly, to read out statements which do not concern your hearers and deliver them as if it did not matter whether they were true or not—to be an iceberg in the midst of an assembly—how will God call us to account if such is our way of ministry! But I beseech you, men and women, if you have not believed in Christ, to remember that that is the only door of safety according to God's own Revelation. "Other foundation can no man lay than that which is laid, Jesus Christ, the Righteous." To deny Him, to neglect Him, is to perish! To trust Him, to accept Him, is to be saved! May God's blessed Spirit move you to trust Him this very night, and as there will be on earth, so will there be joy in Heaven, and God's shall be the Glory world without end! Amen.
You may depend upon it, there is no sound bottom to a man's religion unless he begins with a broken heart. And that religion that does not begin with a deep sense of sin, and a thorough heartbreaking conviction, is a repentance that will have to be repented of before long. God save us from it! If you are to have a hope in mercy, you must know that it is mercy! You must know that you need it as mercy! You must be clean divorced from every confidence except in mercy! Youmust come to this, that it must be Grace first, last, and midst—Grace everywhere—otherwise it will never serve or save such a poor helpless castaway as you are. A sound hope, then, is one in which a man knows that he needs mercy! Another mark of a sound hope is that he clearly perceives that mercy can only come to him through the Mediator— Christ Jesus. The Word of God tells us that there is but one door of Grace, and that is Christ! But one foundation for a genuine hope—and that foundation is Christ1 God's mercy is Infinite, but it always flows to men through the golden channel of Jesus Christ, His Son! Soul, it will be a good thing for you when you have done with the idea of hunting after mercy here, there and everywhere, and when you come to Christ, and Christ alone, for it! God swears by Himself that there shall be no hope for man out of Christ, but that there shall be hope for them there. "Other foundation can no man lay than that which is laid." Against all other confidences God thunders out that famous sentence, "He that believes not, in condemned already, because he has not believed on the Son of God." When you are tied up to Christ. When every other door is shut and barred, and fastened up with iron padlocks. When every cistern is broken. When every hope is shipwrecked and the last broken board has been swallowed up in the whirlpool of despair—if your soul then clings to Chr-ist—you have a sound hope, a hope that can never let you go! …
6. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. It is the only comfortable one, it is “very full of comfort,” to all self-destroyed, self-condemned sinners. That “whosoever believeth on him shall not be ashamed that the same Lord over all is rich unto all that call upon him”: here is comfort, high as heaven, stronger than death! What! Mercy for all? For Zacchaeus, a public robber? For Mary Magdalene, a common harlot? Methinks I hear one say “Then I, even I, may hope for mercy!” And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, “Be of good cheer, thy sins are forgiven thee;” so forgiven, that they shall reign over thee no more; yea, and that “the Holy Spirit shall bear witness with thy spirit that thou art a child of God.” O glad tidings! tidings of great joy, which are sent unto all people! “Ho, every one that thirsteth, come ye to the waters: Come ye, and buy, without money and without price.” Whatsoever your sins be, “though red like crimson,” though more than the hairs of your head, “return ye unto the Lord, and he will have mercy upon you, and to our God, for he will abundantly pardon.” 7. When no more objections occur, then we are simply told that salvation by faith only ought not to be preached as the first doctrine, or, at least, not to be preached at all. But what saith the Holy Ghost? “Other foundation can no man lay than that which is laid, even Jesus Christ.” So then, that “whosoever believeth on him shall be saved,” is, and must be, the foundation of all our preaching; that is, must be preached first. “Well, but not to all.” To whom, then are we not to preach it? Whom shall we except? The poor? Nay; they have a peculiar right to have the gospel preached unto them. The unlearned? No. God hath revealed these things unto unlearned and ignorant men from the beginning. The young? By no means. “Suffer these,” in any wise, “to come unto Christ, and forbid them not.” The sinners? Least of all. “He came not to call the righteous, but sinners to repentance.” Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And, it is true, they too often except themselves from hearing; yet we must speak the words of our Lord. For thus the tenor of our commission runs, “Go and preach the gospel to every creature.” If any man wrest it, or any part of it, to his destruction, he must bear his own burden. But still, “as the Lord liveth, whatsoever the Lord saith unto us, that we will speak.” …
… they have never built upon the Lord Jesus Christ where the Bible says, other foundation can no man lay than that is laid, which is the Lord Jesus Christ. You say, pastor, I know one of the finest families in our church. They used to serve God, but difficulty came and we don't see them anymore. But they were such a fine family pastor. Yes, beautiful house, well furnished, well painted, well designed, and that was a wonderful family living in that spiritual house, but it had no foundation. John says in first John two verse 19, they went out from us, but they were not of us. For if they had been of us, no doubt they would have continued with us. But they went out that they might be made manifest, that they were not all of us. I'm not talking to you this morning about sinless perfection. I'm not saying that if, if you get saved and give your heart to Jesus and the storms come, that you won't have some doubts, you will. I'm not saying that you won't stumble, you may. I'm not saying that you might not have A relapse, you might have a relapse. You know, standing in the crowd when Jesus gave this sermon on the Mount about two kinds of, uh, builders. You know who was there most likely? A man named Simon Peter and a man named Judas. They were both there. They heard Jesus say, whosoever hearth these things of mine and doeth them I likened him unto a wise man …
Again, God has given us no authority in questions of science. The heavens above, and the earth under our feet, are full of wonders, and have within them their own vast history. But the knowledge of the secrets they contain, the tale of their past revolutions, is not given us from Divine revelation; but left to man to attain by himself. And here again, since discovery is difficult, the old knowledge is generally less sure and complete than the modern knowledge. If we wish to boast about little matters, we know more about the motions of the heavenly bodies than Abraham, whose seed was in number as the stars; we can measure the earth, and fathom the sea, and weigh the air, more accurately than Moses, the inspired historian of the creation; and we can discuss the varied inhabitants of this globe better than Solomon, though "he spake of trees, from the cedar that is in Lebanon, even unto the hyssop that springeth out of the wall . . . . and of beasts, and of fowl, and of creeping things, and of fishes." The world is more learned in these things than of old, probably will learn more still; a vast prospect is open to it, and an intoxicating one. Like the children of Cain, before the flood came and destroyed them all, men may increase and abound in such curious or merely useful knowledge; nay, there is no limit to the progress of the human mind here; we may build us a city and a tower, whose top may reach almost to the very heavens. …
7. And if it be directed thereby, in fact, then hath he the answer of a good conscience toward God. “A good conscience is what is elsewhere termed by the Apostle, “a conscience void of offense.” So, what he at one time expresses thus, “I have lived in all good conscience before God until this day;” (Acts 23:1; ) he denotes at another, by that expression, “herein do I exercise myself, to have always a conscience void of offense toward God, and toward men.” (Acts 24:16.) Now in order to this there is absolutely required, First, a right understanding of the word of God, or his “holy, and acceptable, and perfect will” concerning us, as it is revealed therein. For it is impossible we should walk by a rule, if we do not know what it means. There is, Secondly, required (which how few have attained!) a true knowledge of ourselves; a knowledge both of our hearts and lives, or our inward tempers and outward conversation: Seeing, if we know them not, it is not possible that we should compare them with our rule. There is required, Thirdly, an agreement of our hearts and lives, or our tempers and conversation, or our thoughts, and words, and works, with that rule, with the written word of God. For, without this, if we have any conscience at all, it can be only an evil conscience. There is, Fourthly, required, an inward perception of this agreement with our rule: And this habitual perception, this inward consciousness itself, is properly a good conscience; or, in other phrase of the Apostle, “a conscience void of offense, toward God, and toward men.” …
It remains only to make a short and plain application. And, First, I would address myself to you who violently oppose these expressions, and are ready to condemn all that use them as Antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with them, for using the phrases they like, any more than they with you for taking the same liberty? Or, if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least, allow them the liberty which they ought to allow you. And why should you be angry at an expression? “O, it has been abused!” And what expression has not? However, the abuse may be removed, and, at the same time, the use remain. Above all, be sure to retain the important sense which is couched under that expression: “All the blessings I enjoy, all I hope for in time and in eternity, are given wholly and solely for the sake of what Christ has done and suffered for me.” I would, Secondly, add a few words to you who are fond of these expressions. And permit me to ask, Do not I allow enough? What can any reasonable man desire more? I allow the whole sense which you contend for; that we have every blessing through the righteousness of God our Saviour. I allow you to use whatever expressions you choose, and that a thousand times over; only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, — imputed righteousness; and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: Allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression; and be not angry with me if I cannot judge it proper to use any one expression every two minutes. You may, if you please; but do not condemn me because I do not. Do not, for this, represent me as a Papist, or “an enemy to the righteousness of Christ.” Bear with me, as I do with you; else how shall we “fulfil the law of Christ?” Do not make tragical outcries, as though I were “subverting the very foundations of Christianity.” Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And, indeed, “other foundation can no man lay, than that which is laid, even Jesus Christ.” I build inward and outward holiness thereon, as you do, even by faith. Do not, therefore, suffer any distaste, or unkindness, no, nor any shyness or coldness in your heart. If there were a difference of opinion, where is our religion, if we cannot think and let think? What hinders but you may forgive me as easily as I may forgive you? How much more, when there is only a difference of expression? Nay, hardly so much as that? all the dispute being only, whether a particular mode of expression shall be used more or less frequently? Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion for them that seek occasion! Let us at length (O why was it not done before?) join hearts and hands in the service of our great Master. As we have “one Lord, one faith, one hope of our calling,” let us all strengthen each other’s hands in God, and with one heart and one mouth declare to all mankind, “THE LORD OUR RIGHTEOUSNESS.”
2. If he can prevail thus far, if he can damp our joy, he will soon attack our peace also. He will suggest, “Are you fit to see God? He is of purer eyes than to behold iniquity. How then can you flatter yourself, so as to imagine he beholds you with approbation? God is holy: You are unholy. What communion hath light with darkness? How is it possible that you, unclean as you are, should be in a state of acceptance with God? You see indeed the mark, the prize of your high calling; but do you not see it is afar off? How can you presume then to think that all your sins are already blotted out? How can this be, until you are brought nearer to God, until you bear more resemblance to him?” Thus will he endeavour not only to shake your peace, but even to overturn the very foundation of it; to bring you back, by insensible degrees, to the point from whence you set out first, even to seek for justification by works, or by your own righteousness, — to make something in you the ground of your acceptance, or at least necessarily previous to it. 3. Or, if we hold fast, “Other foundation can no man lay than that which is laid, even Jesus Christ;” and, “I am justified freely by God’s grace, through the redemption which is in Jesus;” yet he will not cease to urge, “But the tree is known by its fruits: And have you the fruits of justification? Is that mind in you which was in Christ Jesus? Are you dead unto sin, and alive unto righteousness? Are you made conformable to the death of Christ, and do you know the power of his resurrection?” And then, comparing the small fruits we feel in our souls with the fullness of the promises, we shall be ready to conclude: “Surely God hath not said that my sins are forgiven me! Surely I have not received the remission of my sins; for what lot have I among them that are sanctified?” …
"From the Cross uplifted high, Where the Savior deigns to die"— there comes a voice, as soft as it is potent, "I am your salvation." But the sinner stops his ears and listens, perhaps, to the enchantments of Rome, or to the mutterings of some false priest, or to the equal lying of his own heart while these say, "We are your salvation." We must get away, Brothers and Sisters, from every form of confidence which would take us from the finished work of Jesus Christ! From the beginning to the end of the entire matter, the great "I AM," comprehends our whole salvation! Jesus, the "Man of Sorrows and acquainted with grief," was, nevertheless, JEHOVAH, the "I AM," and as the "I AM," He speaks tonight to every soul that desires to know the way of salvation and He says, "I am your salvation." Sinner, there is no hope for you anywhere else! "Other foundation can no man lay than that is laid." Your hopes, poor Sinner, shall be baseless—they shall be as the fabric of a dream. Rest not in them, but forsake them, pitying your own folly for having ever trusted in them. Jesus bids you renounce them now. Flee away from everything which has up to now yielded you a gleam of comfort, or a ray of joy, to the wounds of Him who suffered in the sinner's place, and to the Cross of Him who was made a curse for us that we might be made a blessing! "I am your salvation." You are to trust now. Are you saying, "How can I be saved?" Jesus answers, "I am your salvation." Not "I will be," but "I am." Present salvation is stored up in Christ— …
house he might behold the beauty of the Lord. The High Priest, on the Day of Atonement, saw God in the mysterious light which glistened between the wings of the Cherubim—the light called the Shechinah, the only manifest indwelling of Deity, the only Light of God which human eye could clearly behold. The Temple, I say, was God's unrobing place. To every High Priest, a favor akin to that accorded to Moses, was given. Moses was put into the clefts of the rock that He might see the skirts of Jehovah's robe—so every High Priest of the Jews, and every Jew in his High Priest, saw in the Temple as much of God as could be seen under that dispensation. See then, Friends, it is fitting that the place where Christ makes the Sacrifice should be the place of manifesting God to man! We declare, without fear of controversy, that there is more Divinity in the wounded body of Christ than in all the round world besides! If any man would see God unto perfection, let him behold yon bleeding Man! If he would see God's love, let him behold the Son of God, Incarnate, suffering in the sinner's place! If he would see God's justice, let him behold the Only-Begotten of the Father, pierced with every arrow out of Heaven's quiver, wounded in every part and particle of His spirit and His body, that He may bear the curse for guilty men! If he would see God's Omnipotence, let Him behold it in Christ, bearing the sin of the world, and yet with unbroken bones. If he would see the wisdom of God, let him discover it in the ignominious Cross where the Savior expiates the sin of man! There is no attribute of God which is not clearly seen in the Cross! It is not one solitary star, but it is like the Pleiades—a constellation of the brightest stars—all in Christ! I see not the stars, but the sun in Christ! I see not the robesof Deity, but Deityitself Here I see not Heaven's pearly gates, but Heaven unfolded to each eye. Here I see not merely God's works, but verily God's heart—not so much the attributes of the Almighty, as Almighty God, Himself! Turning aside from the burning bush of Calvary, where Jesus burns with fire and is not consumed, I say, "We have seen God! We have seen Him face to face!" I must repeat it—that nowhere else is God to be so clearly seen as on the Cross. Those who refuse to see God in Christ, presently become callous to the evidence of the eternal power and Godhead anywhere! …