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Recognizing Self Strength Versus Abiding In Christ

Recognizing Self-Strength Versus Abiding in Christ

The distinction between self-strength and abiding in Christ is rooted in biblical teachings that emphasize the importance of relying on divine power rather than human capabilities. In 2 Corinthians 13:5, Paul exhorts believers to "test your own selves, whether ye are in the faith; prove your own selves" [1]. This self-examination is crucial in understanding whether one's actions and perseverance are driven by self-strength or by abiding in Christ.

The concept of abiding in Christ is closely related to the idea of perseverance, which is a characteristic of saints [3]. According to John Calvin, the ability to persevere is a manifestation of God's power working within the believer, enabling them to comprehend the love of Christ, which surpasses human understanding [4]. This perseverance is not achieved through human strength but is a result of being in Christ and having His words abide in the believer [9].

In contrast, self-strength is often associated with human efforts to achieve spiritual goals or to maintain faith without reliance on divine grace. The patristic tradition, as seen in the writings of Augustine, emphasizes the weakness of human flesh and the need for divine intervention to overcome it [5]. This perspective underscores that true strength in the Christian life comes not from human resolve but from the power of God.

The Reformed tradition, as represented by Calvin and Charles Hodge, further articulates this distinction. Calvin discusses the agony of Christ and the necessity of acknowledging the reality of His human emotions, highlighting the complexity of Christ's nature and the reliance on divine strength even in His humanity [10]. Hodge's discussion on the person of Christ and the nature of His righteousness emphasizes that Christ's obedience and suffering were not merely human achievements but were rooted in His divine nature, thus distinguishing between human self-strength and the strength that comes from abiding in Christ [11].

The Lutheran tradition, as expressed in the Augsburg Confession, also emphasizes that justification and forgiveness are obtained through faith in Christ, not through human works or self-strength [12]. This confession highlights the importance of relying on Christ's merit rather than one's own efforts.

In the Eastern Orthodox tradition, John of Damascus discusses the energies of the Holy Trinity, emphasizing the unity of energy among the persons of the Trinity, which underscores the divine cooperation in the believer's life [8]. This perspective supports the idea that the strength experienced by believers is not solely their own but is a result of their union with Christ and the work of the Trinity.

The practice of self-denial is another aspect that contrasts self-strength with abiding in Christ. Torrey's Topical Textbook lists self-denial as a necessary aspect of following Christ, citing biblical examples and teachings that encourage believers to deny themselves and follow Christ [2]. This self-denial is not a manifestation of self-strength but rather a reliance on Christ's strength to overcome worldly lusts and sinful tendencies.

Ultimately, the distinction between self-strength and abiding in Christ is not merely a theoretical concept but a practical reality that believers are encouraged to examine in their lives. By testing themselves and recognizing the source of their strength, believers can deepen their understanding of their faith and their reliance on Christ.

The biblical and theological traditions converge on the understanding that true perseverance and strength in the Christian life are not derived from human capabilities but from abiding in Christ and relying on divine grace. As believers continue in their faith, they are encouraged to look beyond their self-strength and to find their sufficiency in Christ, who is the source of their strength and perseverance [6, 7].

Sources

  1. II Corinthians “II Corinthians 13:5 (ASV) — Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Perseverance — An evidence of reconciliation with God -- Col 1:21-23. An evidence of belonging to Christ -- Joh 8:31; Heb 3:6,14. A characteristic of saints -- Pr 4:18. To be manifested in Seeking God. -- 1Ch 16:11. Waiting upon god. -- Ho 12:6. Prayer. -- Ro 12:12; Eph 6:18. Well-doing. -- Ro 2:7; 2Th 3:13. Continuing in the faith. -- Ac 14:22; Col 1:23; 2Ti 4:7. Holding fast hope. -- Heb 3:6. Maintained through The power of God. -- Ps 37:24; Php 1:6. The power of Christ. -- Joh 10:28. The intercession of Christ. -- Lu 22:31,32; Joh 17:11. The fear of God. -- Jer 32”
  4. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: in order to reach it. Nor even when it has reached it does it comprehend what it feels, but persuaded of what it comprehends not, it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity. Hence it is elegantly described by Paul as ability “to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,” ( Eph. 3:18, 19 ). His object was to intimate, that what our mind embraces by faith is every w”
  5. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — AGAINST THE HOLY GHOST." (part 3): of that strong one, strong in evil, when he was a persecutor of the Church, a "blasphemer, injurious, living in malice and envy," as he confesses. But He who bound the strong one, took away from him this vessel of perdition, and made it a vessel of election. 4. Afterwards, that the unbelievers and ungodly, the enemies of the Christian name, might not suppose by reason of the divers heresies and schisms of those who under the Christian name gather together flocks of lost sheep, that the kingdom of Christ also ”
  6. 2 Timothy (Nonconformist/Puritan) “Matthew Henry on 2 Timothy 2:1: Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, Ti2 2:1. Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution strong”
  7. Psalms (Baptist/Reformed) “John Gill on Psalms 71:16: I will go in the strength of the Lord God,.... Go on praising him, as he had determined to do in the preceding verses; not in his own strength, knowing that his heart was not always disposed aright or prepared and fit for such service; and that though the daily continuance of favours required constant praise, yet he needed always the aids of divine grace to raise his affection and song: or "I will go into the strengths of the Lord God" (d); the power of God is expressed in the plural number, to show the greatness of it, which is as a garrison to the believer; see Pe1”
  8. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 61: there will be also three energies of the Holy Trinity just as there are three persons or subsistences, or there will be one person and one subsistence just as there is only one energy. Indeed, the holy Fathers have maintained with one voice that things that have the same essence have also the same energy. But further, if personality is introduced along with energy, those who divine that neither one nor two energies of Christ are to be spoken of, do not maintain that either one or two persons of Christ are to be spoken of.”
  9. John (Baptist/Reformed) “John Gill on John 15:6: If ye abide in me, and my words abide in you,.... Abiding in Christ is here explained by his words or doctrines abiding in his disciples; by which are meant his Gospel, and the truths of it. This abides when it comes in power, and becomes the engrafted word; and may be said to do so, when such, in whose hearts it has a place, and has taken deep root, continue to have a relish and savour of it, a true and hearty affection for it, esteeming it above their necessary food; when they hold fast the profession of it, stand fast in it, steadfastly abide by it, and constantly at”
  10. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: feeling the very opposite of faith. First, they wickedly raise a controversy as to the fear and dread which Christ felt, though these are openly affirmed by the Evangelists. For before the hour of his death arrived, he was troubled in spirit, and affected with grief; and at the very onset began to be exceedingly amazed. To speak of these feelings as merely assumed, is a shameful evasion. It becomes us, therefore (as Ambrose truly teaches), boldly 445 to profess the agony of Christ, if we are not ashamed of the cross. And certainly ”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 26: same obligation to obey the law and to take his share of human suffering as other men, and therefore that his righteousness being due for Himself, could not be imputed to others. This objection is substantially urged by some who admit the divinity of Christ. In doing so, however, they virtually assume the Nestorian, or dualistic view of Christ’s person. They argue on the assumption that He was a human person, and that he stood, in virtue of his assumption of our nature, in the same relation to the law as other men. It is admitted, however”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 9 First, that our works cannot reconcile God or merit forgiveness: 9 First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. 10 Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, al”
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