In Christ we are free from the law as a debt and curse. The law of God is good, but in our sin without Christ it is a weight greater than we can bear. It is a both a grace and a terror. A terror for it shows us we are not free after all, for we would not have known, “You shall not commit adultery,” except God’s law said so. But it is a grace even as it shows us that we can’t stand under it’s condemnation, but need Jesus Christ to save us. Jesus frees us from the debt and curse of God’s law. In him we don’t come to Mt. Sinai that burns with fire, swirls with judgment. But rather we come to Mt. Zion (Heb 12).
Paul’s point in Romans 5 is that when the law came to Israel, it did not mark the beginning of holiness in them, it accentually intensified the problem of the old Adam. The law intensified, drew attention to man’s sin (even in Israel), like an oven intensifies and makes us pay attention to heat. But the law by itself could and can do nothing to stop sin. Paul said this earlier in ch.3 and in Gal 3. And he said this to bring his fellow Jews to the free gospel of grace in Jesus.
Where sin abounds grace super abounds. The law intensifies sin, God’s grace is great than all sin and death for his answer is not the law, but the new Adam – Jesus. Yes, sin reigned in death. It destroyed slowly, seeking to lay waste man and creation. It raised it’s ugly head to grind men away from God. It stood up as some dumb king, to make all it’s subjects selfish, cruel, inhuman. BUT grace came in Christ…now grace reigns and there is a new kingdom, a new life, a world of God given possibility of a reign of righteousness, holiness, and love; all because of Jesus through whom sinners are justified, made righteous with God. For the curse of God is not directed to us, for Christ has redeemed us from the curse of the law by becoming a curse for us.
Status: Through Jesus we are justified by faith. We are in the new Adam. This was not accomplished by Torah, but by God’s grace through Jesus…so now grace reigns through Jesus’ faithfulness (righteousness), which leads to eternal life in him.
Friday, November 27, 2009
Thursday, November 26, 2009
Calvin’s Institutes: Repentance, Pt.4. True repentance moves us to action.
I continue with Calvin’s doctrine of repentance. Having established a definition of biblical repentance, Calvin now describes the fruits of repentance.
1. He writes “the fruits of repentance are the duties of piety toward God, of charity toward men, and in the whole of life, holiness and purity. Briefly, the more earnestly any man measures his life by the standard of God’s law, the surer are the signs of repentance that he shows” (Pg., 609).
I should be remembered that central to Calvin’s doctrine of the Christian life is union with Jesus Christ. The piety, charity, holiness, purity, and obedience to God’s law take place in the context of union with Jesus Christ through faith.
2. We must keep the Biblical balance before us: Outward fruits of repentance must come from the repentant heart. If outward shows of penance are mere forms of movements flowing from a heart of mere duty and fear of men; it is not repentance. Remember Esau.
Genuine repentance is a tangible repentance. It moves to action. Secondly, it is also difficult. It involves serving the Lord only. It means you make your heart steadfast toward the Lord. We cannot leave sin if we are not prepared to do the difficult - leave all false gods and serve the Lord only. We might just as well try to cure poison ivy by scratching, than try to serve the Lord faithfully when we have idols in our heart
3. God looks to the heart. The heart must be turned to God, and from this, God-ward movements (fruits of repentance) are brought about.
4. For the believer the “whole of life” consists in continual confession of sin before God, and when demanded, confession of sin before men.
5. “We must judge ourselves” (1 Cor. 11:31), meaning we must examine ourselves in order to repent from our sins.
6. Repentance and forgiveness go together. (Matt. 11:10; 3:2; 4:17; Mark 1:4; Luke 3:3; Mark 1:15; Luke 24:26, 46-47; Acts 5:30-31; 1 Cor. 1:30)
7. “Repentance is preached in the name of Christ when, through the teaching of the gospel, men hear that all their thoughts, all their inclinations, all their efforts, are corrupt and vicious. Accordingly, they must be reborn if they would enter the Kingdom of Heaven” (Pg., 614).
8. “Forgiveness of sins is preached when men are taught that for them Christ became redemption, righteousness, salvation, and life (1 Cor. 1:30), by whose name they are freely accounted righteous and innocent in God’s sight” (Pg., 614).
1. He writes “the fruits of repentance are the duties of piety toward God, of charity toward men, and in the whole of life, holiness and purity. Briefly, the more earnestly any man measures his life by the standard of God’s law, the surer are the signs of repentance that he shows” (Pg., 609).
I should be remembered that central to Calvin’s doctrine of the Christian life is union with Jesus Christ. The piety, charity, holiness, purity, and obedience to God’s law take place in the context of union with Jesus Christ through faith.
2. We must keep the Biblical balance before us: Outward fruits of repentance must come from the repentant heart. If outward shows of penance are mere forms of movements flowing from a heart of mere duty and fear of men; it is not repentance. Remember Esau.
Genuine repentance is a tangible repentance. It moves to action. Secondly, it is also difficult. It involves serving the Lord only. It means you make your heart steadfast toward the Lord. We cannot leave sin if we are not prepared to do the difficult - leave all false gods and serve the Lord only. We might just as well try to cure poison ivy by scratching, than try to serve the Lord faithfully when we have idols in our heart
3. God looks to the heart. The heart must be turned to God, and from this, God-ward movements (fruits of repentance) are brought about.
4. For the believer the “whole of life” consists in continual confession of sin before God, and when demanded, confession of sin before men.
5. “We must judge ourselves” (1 Cor. 11:31), meaning we must examine ourselves in order to repent from our sins.
6. Repentance and forgiveness go together. (Matt. 11:10; 3:2; 4:17; Mark 1:4; Luke 3:3; Mark 1:15; Luke 24:26, 46-47; Acts 5:30-31; 1 Cor. 1:30)
7. “Repentance is preached in the name of Christ when, through the teaching of the gospel, men hear that all their thoughts, all their inclinations, all their efforts, are corrupt and vicious. Accordingly, they must be reborn if they would enter the Kingdom of Heaven” (Pg., 614).
8. “Forgiveness of sins is preached when men are taught that for them Christ became redemption, righteousness, salvation, and life (1 Cor. 1:30), by whose name they are freely accounted righteous and innocent in God’s sight” (Pg., 614).
The freedom of the Christian: Freedom number one.
Paul said in Gal 5:1, “For freedom, Christ has set us free.” Jesus said, "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free" (Jn 8:32). And, “If the Son sets you free, you will be free indeed” (Jn8:36). Freedom comes from and through the truth of God, through the Son of God. The Spirit of God was upon him anointing him to proclaim liberty to the captives. Through his cross and resurrection we are delivered from the bondage of sin and kingdom of darkness. Where the Spirit of the Lord Jesus is there is liberty, and where Christ’s Spirit has been sent into the hearts of those who repent of sin and believe in him, they can cry Abba Father, and are no longer a slave, but a son.
If we put these and other Scripture witnesses together we could sum up the NT teaching on freedom the way Peter Eicher did. “God’s choice is our freedom.” If we have freedom we owe it to God, and his choice, not to the choice of our own. Genuine freedom, as Eberard Bush explained, “Is the freedom that is granted to us as a gift by the grace of God in Jesus Christ!” If the Son sets you free, you shall be free indeed. Water and rain go together, and so do freedom and Jesus Christ.
But freedom for what? Over the next few days I will attempt to give answers to that question. I’ll begin with freedom number one.
Christians are freed from the dictatorship of sin (Rom 6). "True Christian freedom is the freedom of the children of God – and that is not the freedom to sin, but the freedom from sin in Jesus Christ" -Kim Fabricius. Jesus Christ came to reconcile us to God, not to our sins. He came to destroy Satan and sin, not his Lordship. Jesus Christ does not make us more rebellious, greedier, or more hateful. He did not come to teach us to be alone to choose ourselves. No, he came to give us new life and crucify the old self. He took our guilty and sin which we loved and nailed it to the cross. We are unshackled from its bondage. Rom 6:4.
If we put these and other Scripture witnesses together we could sum up the NT teaching on freedom the way Peter Eicher did. “God’s choice is our freedom.” If we have freedom we owe it to God, and his choice, not to the choice of our own. Genuine freedom, as Eberard Bush explained, “Is the freedom that is granted to us as a gift by the grace of God in Jesus Christ!” If the Son sets you free, you shall be free indeed. Water and rain go together, and so do freedom and Jesus Christ.
But freedom for what? Over the next few days I will attempt to give answers to that question. I’ll begin with freedom number one.
Christians are freed from the dictatorship of sin (Rom 6). "True Christian freedom is the freedom of the children of God – and that is not the freedom to sin, but the freedom from sin in Jesus Christ" -Kim Fabricius. Jesus Christ came to reconcile us to God, not to our sins. He came to destroy Satan and sin, not his Lordship. Jesus Christ does not make us more rebellious, greedier, or more hateful. He did not come to teach us to be alone to choose ourselves. No, he came to give us new life and crucify the old self. He took our guilty and sin which we loved and nailed it to the cross. We are unshackled from its bondage. Rom 6:4.
Thursday, November 19, 2009
Calvin’s Institutes: Repentance, Pt.3. Elements in repentance
Genuine repentance is a tangible repentance. It moves to action. Secondly, it is also difficult. It involves serving the Lord only. It means you make your heart steadfast toward the Lord. We cannot leave sin if we are not prepared to do the difficult - leave all false gods and serve the Lord only. We might just as well try to cure poison ivy by scratching, than try to serve the Lord faithfully without repentance from idolatry or any other sin.
Calvin described biblical repentance in a very tangible way. Here is the summary for today.
1. Those that turn from their sin to God mortify their flesh, and are alive to the things of God, yet traces of sinful corruption still remain. Calvin said, “There remains in a regenerate man a smouldering cinder of evil” (Pg., 602).
2. Some have called this remaining corruption weakness rather than sinfulness because the corrupt inclinations in believers are not sinful in themselves, until the will yields to them.
3. This is wrong. Calvin explains that even these corrupt inclinations in the Christian are sinful. “We label sin that very depravity which begets in us desires of this sort. We accordingly teach that in the saints, until they are divested of mortal bodies, there is always sin; for in their flesh there resides that depravity of inordinate desiring which contends against righteousness” (Pg., 603).
4. This does not mean God’s people remain under the dominion of sin. They do not. [Rom. 6; Eph. 5:26-27] God has promised to give delivering grace to free his adopted children from sin’s reign. “Sin does remain, but no longer reigns,” Professor John Murray said. [Rom. 6:6; 8:2; 7:6]
5. Not only are we freed from the reign of sin, but we are also freed from its awful guilt, because Christ was our substitute. [Eph. 5:26-27; Rom. 8:1]
6. In 2 Cor. 7:11 Paul gives seven elements involved in repentance. “They are earnestness or carefulness, excuse, indignation, fear, longing, zeal, and avenging” (Pg., 607). Calvin explained them in these ways…
- By carefulness is meant a sorrow over sin, which brings self dissatisfaction and a diligent fight against sin.
- By excuse or “clearing of yourselves” (KJV) is meant “purification, which relies more on asking pardon than on confidence in one’s own cause” (Pg., 608).
- By fear it is meant that trembling which occurs in the mind when one truly understands the severity of his sin before the holy God, and the just severity of God’s wrath toward that sin.
- By longing and zeal, it is meant a desire and readiness to obey God; to plunge into God’s mercy.
- By avenging it is meant a sort of self attack on sin. We declare war on our remaining corruption desiring to avenge it by good works and love to God. However, we must beware and not slip into despair during the process.
Calvin described biblical repentance in a very tangible way. Here is the summary for today.
1. Those that turn from their sin to God mortify their flesh, and are alive to the things of God, yet traces of sinful corruption still remain. Calvin said, “There remains in a regenerate man a smouldering cinder of evil” (Pg., 602).
2. Some have called this remaining corruption weakness rather than sinfulness because the corrupt inclinations in believers are not sinful in themselves, until the will yields to them.
3. This is wrong. Calvin explains that even these corrupt inclinations in the Christian are sinful. “We label sin that very depravity which begets in us desires of this sort. We accordingly teach that in the saints, until they are divested of mortal bodies, there is always sin; for in their flesh there resides that depravity of inordinate desiring which contends against righteousness” (Pg., 603).
4. This does not mean God’s people remain under the dominion of sin. They do not. [Rom. 6; Eph. 5:26-27] God has promised to give delivering grace to free his adopted children from sin’s reign. “Sin does remain, but no longer reigns,” Professor John Murray said. [Rom. 6:6; 8:2; 7:6]
5. Not only are we freed from the reign of sin, but we are also freed from its awful guilt, because Christ was our substitute. [Eph. 5:26-27; Rom. 8:1]
6. In 2 Cor. 7:11 Paul gives seven elements involved in repentance. “They are earnestness or carefulness, excuse, indignation, fear, longing, zeal, and avenging” (Pg., 607). Calvin explained them in these ways…
- By carefulness is meant a sorrow over sin, which brings self dissatisfaction and a diligent fight against sin.
- By excuse or “clearing of yourselves” (KJV) is meant “purification, which relies more on asking pardon than on confidence in one’s own cause” (Pg., 608).
- By fear it is meant that trembling which occurs in the mind when one truly understands the severity of his sin before the holy God, and the just severity of God’s wrath toward that sin.
- By longing and zeal, it is meant a desire and readiness to obey God; to plunge into God’s mercy.
- By avenging it is meant a sort of self attack on sin. We declare war on our remaining corruption desiring to avenge it by good works and love to God. However, we must beware and not slip into despair during the process.
Wednesday, November 18, 2009
Calvin’s Institutes: Repentance, Pt.2. Life and death
After a couple of days off, my summary of Calvin’s Institutes of the Christian Religion continues. I am on Book 3, chapter 3.
1. To Biblically define repentance, we must distinguish it from faith. Faith and repentance are two different things. They are inseparable yet distinct truths. [Acts 20:21]
2. On the basis of the Hebrew and Greek etymology of the word Calvin defines biblical repentance as “the true turning of our life to God, a turning that arises from a pure and earnest fear of him; and it consists in the mortification of our flesh and of the old man, and in the vivification of the Spirit” (Pg., 587).
Let’s look at this definition point by point.
3. First, the meaning of “turning of our life to God.” By this is meant a transformation, both of the outward life and inward soul. The soul by the gift and power of repentance must be turned to God, first. When the old man is put off and renewed, then the renewed mind, the repentant man will “bring forth the fruits of works in harmony with its renewal” (Pg., 598). [Ezek. 18:31; Deut. 6:5; 10:12; 30:2,6,10; Jer. 24:7; Deut. 10:16; Jer 4]
4. Secondly, the meaning, “turning that arises from a pure and earnest fear of him.” By this is meant that “before the mind of the sinner inclines to repentance, it must be aroused by thinking upon divine judgement” (Pg., 599).
The Bible frequently discusses God’s judgement when sinners are admonished to repent, and the Bible declares God to be the judge. [Jer. 4:4; Acts 17:30-31; Deut. 29:19 ff; 2 Cor. 7:10]
Why? Calvin explains. “For if we were not sharply pricked, the slothfulness of our flesh could not be corrected. Indeed, these prickings would not have sufficed against its dullness and blockishness had God not penetrated more deeply in unsheathing his rods....Therefore, the depravity of our nature compels God to use severity in threatening us” (Pg., 599).
5. Third, the meaning of “mortification of our flesh, vivification of the Spirit.” Both of these are component parts of biblical repentance.
“mortification of our flesh.” By this we simply mean we must continually turn from and deny our remaining sin. Though we are renewed in Jesus Christ, we still struggle with remaining sin. Actually the struggle comes preceisely because of the new birth. [Ps. 36:8,3,27; Isa. 1:16-17; Gal 5]
“vivification of the Spirit.” By this we simply mean we are made alive to turn to God and his righteousness. Calvin writes, “That comes to pass when the Spirit of God so imbues our souls, steeped in his holiness, with both new thoughts and feelings, that they can be rightly considered new” (Pg., 600).
6. The great work of repentance in all its parts happens to us by participation in Christ. The true child of God participates in both his death (mortification) and resurrection (vivification). [Rom. 6:6; 2 Cor. 3:18; Eph. 4:23,24; Col. 3:10; 2 Cor. 4:4]
1. To Biblically define repentance, we must distinguish it from faith. Faith and repentance are two different things. They are inseparable yet distinct truths. [Acts 20:21]
2. On the basis of the Hebrew and Greek etymology of the word Calvin defines biblical repentance as “the true turning of our life to God, a turning that arises from a pure and earnest fear of him; and it consists in the mortification of our flesh and of the old man, and in the vivification of the Spirit” (Pg., 587).
Let’s look at this definition point by point.
3. First, the meaning of “turning of our life to God.” By this is meant a transformation, both of the outward life and inward soul. The soul by the gift and power of repentance must be turned to God, first. When the old man is put off and renewed, then the renewed mind, the repentant man will “bring forth the fruits of works in harmony with its renewal” (Pg., 598). [Ezek. 18:31; Deut. 6:5; 10:12; 30:2,6,10; Jer. 24:7; Deut. 10:16; Jer 4]
4. Secondly, the meaning, “turning that arises from a pure and earnest fear of him.” By this is meant that “before the mind of the sinner inclines to repentance, it must be aroused by thinking upon divine judgement” (Pg., 599).
The Bible frequently discusses God’s judgement when sinners are admonished to repent, and the Bible declares God to be the judge. [Jer. 4:4; Acts 17:30-31; Deut. 29:19 ff; 2 Cor. 7:10]
Why? Calvin explains. “For if we were not sharply pricked, the slothfulness of our flesh could not be corrected. Indeed, these prickings would not have sufficed against its dullness and blockishness had God not penetrated more deeply in unsheathing his rods....Therefore, the depravity of our nature compels God to use severity in threatening us” (Pg., 599).
5. Third, the meaning of “mortification of our flesh, vivification of the Spirit.” Both of these are component parts of biblical repentance.
“mortification of our flesh.” By this we simply mean we must continually turn from and deny our remaining sin. Though we are renewed in Jesus Christ, we still struggle with remaining sin. Actually the struggle comes preceisely because of the new birth. [Ps. 36:8,3,27; Isa. 1:16-17; Gal 5]
“vivification of the Spirit.” By this we simply mean we are made alive to turn to God and his righteousness. Calvin writes, “That comes to pass when the Spirit of God so imbues our souls, steeped in his holiness, with both new thoughts and feelings, that they can be rightly considered new” (Pg., 600).
6. The great work of repentance in all its parts happens to us by participation in Christ. The true child of God participates in both his death (mortification) and resurrection (vivification). [Rom. 6:6; 2 Cor. 3:18; Eph. 4:23,24; Col. 3:10; 2 Cor. 4:4]
Saturday, November 14, 2009
Calvin’s Institutes: Repentance, Pt.1. Gospel repentance.
In the summaries so far we have not come specifically to the doctrine of justification, so why did Calvin put repentance here after faith? A thorough explanation of justification does not come until chapter 11. It comes only after he has discussed, 1) the fruit of repentance, 2) the error of the Roman Catholic doctrine of confession, indulgences and purgatory in relation to repentance, 3) the Christian life of self-denial, 5) the Christian’s future life with God, and 4) how we must use this present life for holiness. Wow, all this before justification by faith.
Why? McNeill in his note on page 593 asks, “Why this surprising order?” Well, as he explains what holiness and the Christian life consists of we realize that our only hope of salvation is Jesus Christ. “For when this topic (repentance and holiness of life) is rightly understood it will better appear how man is justified by faith alone, and simple pardon; nevertheless actual holiness of life, so to speak, is not separated from free imputation of righteousness” (Pg., 593).
At first I thought we turn the order around today, but then I realized we don’t. Rather, we leave out one or the other. We either preach a holiness without the gospel, or we preach a gospel without holiness.
Let’s begin with Calvin on repentance in Chapter 3, Book 3. Again I will make a number of entries here.
1. Faith and repentance go together like husband and wife because both are in the gospel. [Lk. 24:47; Acts 5:31] True faith is accompanied by repentance and repentance, as saving grace, is executed due to the presence of faith.
2. Calvin writes, "Now it ought to be a fact beyond controversy that repentance not only constantly follows faith, but is also born of faith. ...surely no one can embrace the grace of the gospel without betaking himself from the errors of his past life into the right way, and applying his whole effort to the practice of repentance" (Pg., 593).
3. Before Calvin dives into the definition and movement of repentance, he makes some important particulars concerning repentance.
4. First the origin of repentance. Understanding it to be a saving grace springing up from faith, one concludes that, "a man cannot apply himself seriously to repentance without knowing himself to belong to God. But no one is truly persuaded that he belongs to God unless he has first recognized God=s grace" (Pg., 594). This work the Spirit must do, and it comes when he reveals Jesus Christ as the answer for man’s sin.
5. Second, repentance and mortification. By mortification, we mean a sorrow in the soul and mind, which has resulted from a true awareness and knowledge of sin. This knowledge and sorrow over sin brings with it a hate for sin, displeasure of self, and confusion of the miserable state of the sinner.
6. Third, repentance and vivification. By vivification is meant the comfort which comes from faith. "That is, when a man is laid low by the consciousness of sin and stricken by the fear of God, and afterward looks to the goodness of God 'to his mercy, grace, salvation, which is through Christ' he raises himself up, he takes heart, he recovers courage, and as it were, returns from death to life" (Pg., 595).
7. Fourthly, we must understand the term "repentance of the law." By this Calvin refers to the convicting work of God's law. That is, the sinner gets caught by his sin, feels the wickedness of his sin, and realizes its reigning power; all because the law reveals it to him.
8. Fifth, the term "repentance of the gospel." Those who have been wounded and destroyed of self righteousness by the law, through the "repentance unto the gospel" turns, grasps, and rests upon Christ alone to heal his wounds, comfort his fear, and be the haven of his misery” (Pg., 596).
9. "We see ‘gospel repentance’ in all those who, made sore by the sting of sin but aroused and refreshed by trust in God's mercy, have turned to the Lord" (Pg., 596). [2 Kings 20:2; Isa. 38:2; Jonah 3:5,9; 2 Sam. 24:10; 12:13,16; Acts 2:37, Matt. 26:75; Luke 22:62]
Why? McNeill in his note on page 593 asks, “Why this surprising order?” Well, as he explains what holiness and the Christian life consists of we realize that our only hope of salvation is Jesus Christ. “For when this topic (repentance and holiness of life) is rightly understood it will better appear how man is justified by faith alone, and simple pardon; nevertheless actual holiness of life, so to speak, is not separated from free imputation of righteousness” (Pg., 593).
At first I thought we turn the order around today, but then I realized we don’t. Rather, we leave out one or the other. We either preach a holiness without the gospel, or we preach a gospel without holiness.
Let’s begin with Calvin on repentance in Chapter 3, Book 3. Again I will make a number of entries here.
1. Faith and repentance go together like husband and wife because both are in the gospel. [Lk. 24:47; Acts 5:31] True faith is accompanied by repentance and repentance, as saving grace, is executed due to the presence of faith.
2. Calvin writes, "Now it ought to be a fact beyond controversy that repentance not only constantly follows faith, but is also born of faith. ...surely no one can embrace the grace of the gospel without betaking himself from the errors of his past life into the right way, and applying his whole effort to the practice of repentance" (Pg., 593).
3. Before Calvin dives into the definition and movement of repentance, he makes some important particulars concerning repentance.
4. First the origin of repentance. Understanding it to be a saving grace springing up from faith, one concludes that, "a man cannot apply himself seriously to repentance without knowing himself to belong to God. But no one is truly persuaded that he belongs to God unless he has first recognized God=s grace" (Pg., 594). This work the Spirit must do, and it comes when he reveals Jesus Christ as the answer for man’s sin.
5. Second, repentance and mortification. By mortification, we mean a sorrow in the soul and mind, which has resulted from a true awareness and knowledge of sin. This knowledge and sorrow over sin brings with it a hate for sin, displeasure of self, and confusion of the miserable state of the sinner.
6. Third, repentance and vivification. By vivification is meant the comfort which comes from faith. "That is, when a man is laid low by the consciousness of sin and stricken by the fear of God, and afterward looks to the goodness of God 'to his mercy, grace, salvation, which is through Christ' he raises himself up, he takes heart, he recovers courage, and as it were, returns from death to life" (Pg., 595).
7. Fourthly, we must understand the term "repentance of the law." By this Calvin refers to the convicting work of God's law. That is, the sinner gets caught by his sin, feels the wickedness of his sin, and realizes its reigning power; all because the law reveals it to him.
8. Fifth, the term "repentance of the gospel." Those who have been wounded and destroyed of self righteousness by the law, through the "repentance unto the gospel" turns, grasps, and rests upon Christ alone to heal his wounds, comfort his fear, and be the haven of his misery” (Pg., 596).
9. "We see ‘gospel repentance’ in all those who, made sore by the sting of sin but aroused and refreshed by trust in God's mercy, have turned to the Lord" (Pg., 596). [2 Kings 20:2; Isa. 38:2; Jonah 3:5,9; 2 Sam. 24:10; 12:13,16; Acts 2:37, Matt. 26:75; Luke 22:62]
Wednesday, November 11, 2009
A Position Needs Filling: A Master craftsman for the craft of the Christian life needed.
I read an excellent article by Stanley Hauerwas called, Discipleship as a Craft, Church as a Disciplined Community. It was a great reminder to me that in the church we need a Master.
In it he uses the illustration of a bricklayer. To be a bricklayer requires you to take an apprenticeship to be taught by a master craftsman. He teaches you all that is involved; including the language. This is also true for playing baseball, being a cook, or carpenter etc.
But should this not be true for a Christian or a church? Yes. Sadly however, in our modern democratic infatuation and demand for individualism we don’t want a master to train us in life. To quote Hauerwas, “the accounts of morality sponsored by democracy want to deny the necessity of a master. It is assumed that we each in and of ourselves have all we need to be moral. No master is necessary for us to become moral, for being moral is a condition that does not require initiation or training.” We think we can set our own course in morality, and actually in our love to discover things by ourselves we think a valuable morality only comes when we discover it by ourselves.
Hauerwas goes on to say that there are less and less bricklayers because contractors are building more practical, cheaper plastic and glass covered buildings. The end result of course is less and less master bricklayers are needed. What will happen if in our democratic self made morality endeavour we get more and more morality? We will need a master less and less. To put it plainly, we will need Jesus and all he has set in place to nurture us less and less; namely Christian friends less and less, pastors and elders less and less, and the Christian community less and less.
Christian bookstores and conferences are full of self-help books for democratic reasons…people need to have these things available so they can discover the morality that suites them for themselves. No conversion to Jesus is necessary, and to submit to him as Master and Lord is seen as undemocratic. “After all he is to lend a hand to achieve my happiness, not be my Lord.” Following this way will leave us untransformed. There is no gospel in this whatsoever. Being made new by the Master is actually shunned out of a love and goal to renew ourselves. We can’t be failures because then we would have to go to the Master and admit we need his guidance.
The fact is we need the Master, Jesus Christ, and his body the church through which he works. This means…
1. Being a Christian is not about having all beliefs and behaviour right. It is about being born again into the craft of a new creation, or new life in Christ.
2. Following Jesus as the Master craftsmen of life comes from this grace of God.
3. He by his Spirit will train us in the art of humility. He will train us that we are sinners in need of his grace all the time.
4. From this he will train us to forgive. If we have been forgiven by him, he will lead us to forgive others too.
5. At this juncture, having humbled us to receive his forgiveness and having inspired us to forgive others around us who are failures like us; in his grace he teaches us to be creatures. That we are God’s creations set free from a self determining democracy and called to live his way in the world he has made.
This is antithetical to democratic Christianity. Most Christians live as if this world was theirs, and if in their belief about the end times they can’t wait to get out of this bad place and reach heaven; well, they make heaven theirs also. And no surprise because they have been taught Jesus and Christianity is about a democratic choice that the individual makes. Hauerwas was correct in identifying a huge problem in the Western church. His basic idea was that the great problem of modernity (post-modernity too) is how the church can declare Jesus is Lord, give Jesus centered discipleship, and practice biblical discipline in a democratic society? The answer he gave was simple…follow the Master, and grieve not the Holy Spirit. Live in his world as his child! To not have faith as a little child, but maintain a democratic right before God is tantamount to “grieving the Spirit of God.” To says Jesus is for me, church is for me, this world exists for my happiness alone, or that I need to master the Christian life on my own is to grieve the Spirit of God.
Discipleship and discipline are a gift of God’s grace. They come to us from the triune God, the Master of the world. However, if we need him less and less because of our successful morality we will live less and less too.
In it he uses the illustration of a bricklayer. To be a bricklayer requires you to take an apprenticeship to be taught by a master craftsman. He teaches you all that is involved; including the language. This is also true for playing baseball, being a cook, or carpenter etc.
But should this not be true for a Christian or a church? Yes. Sadly however, in our modern democratic infatuation and demand for individualism we don’t want a master to train us in life. To quote Hauerwas, “the accounts of morality sponsored by democracy want to deny the necessity of a master. It is assumed that we each in and of ourselves have all we need to be moral. No master is necessary for us to become moral, for being moral is a condition that does not require initiation or training.” We think we can set our own course in morality, and actually in our love to discover things by ourselves we think a valuable morality only comes when we discover it by ourselves.
Hauerwas goes on to say that there are less and less bricklayers because contractors are building more practical, cheaper plastic and glass covered buildings. The end result of course is less and less master bricklayers are needed. What will happen if in our democratic self made morality endeavour we get more and more morality? We will need a master less and less. To put it plainly, we will need Jesus and all he has set in place to nurture us less and less; namely Christian friends less and less, pastors and elders less and less, and the Christian community less and less.
Christian bookstores and conferences are full of self-help books for democratic reasons…people need to have these things available so they can discover the morality that suites them for themselves. No conversion to Jesus is necessary, and to submit to him as Master and Lord is seen as undemocratic. “After all he is to lend a hand to achieve my happiness, not be my Lord.” Following this way will leave us untransformed. There is no gospel in this whatsoever. Being made new by the Master is actually shunned out of a love and goal to renew ourselves. We can’t be failures because then we would have to go to the Master and admit we need his guidance.
The fact is we need the Master, Jesus Christ, and his body the church through which he works. This means…
1. Being a Christian is not about having all beliefs and behaviour right. It is about being born again into the craft of a new creation, or new life in Christ.
2. Following Jesus as the Master craftsmen of life comes from this grace of God.
3. He by his Spirit will train us in the art of humility. He will train us that we are sinners in need of his grace all the time.
4. From this he will train us to forgive. If we have been forgiven by him, he will lead us to forgive others too.
5. At this juncture, having humbled us to receive his forgiveness and having inspired us to forgive others around us who are failures like us; in his grace he teaches us to be creatures. That we are God’s creations set free from a self determining democracy and called to live his way in the world he has made.
This is antithetical to democratic Christianity. Most Christians live as if this world was theirs, and if in their belief about the end times they can’t wait to get out of this bad place and reach heaven; well, they make heaven theirs also. And no surprise because they have been taught Jesus and Christianity is about a democratic choice that the individual makes. Hauerwas was correct in identifying a huge problem in the Western church. His basic idea was that the great problem of modernity (post-modernity too) is how the church can declare Jesus is Lord, give Jesus centered discipleship, and practice biblical discipline in a democratic society? The answer he gave was simple…follow the Master, and grieve not the Holy Spirit. Live in his world as his child! To not have faith as a little child, but maintain a democratic right before God is tantamount to “grieving the Spirit of God.” To says Jesus is for me, church is for me, this world exists for my happiness alone, or that I need to master the Christian life on my own is to grieve the Spirit of God.
Discipleship and discipline are a gift of God’s grace. They come to us from the triune God, the Master of the world. However, if we need him less and less because of our successful morality we will live less and less too.
Calvin’s Institutes: Christian Faith, Pt.7. The Siamese twins, faith and hope.
I now come to consider the relationship between faith and the two comforting virtues hope and love. To understand this relationship the essential nature of faith itself must be known. In simple terms it is a secure trust in the promises of God. Hope is similar. It anticipates the promises of God. For Calvin hope and faith were focused on the Person and reward of God’s grace…Jesus.
1. From Hebrews 11:1, Calvin explains the essential nature of faith four ways.
a. Substance of faith is a sort of “support upon which the godly mind may lean and rest. It is as if he were to say that faith itself is a sure and secure possession of those things which God has promised us, unless someone prefers to understand ‘hypostasis’ as confidence!” (Pg., 588).
b. These promises are not perceived by our immediate senses, therefore we do not group these promises “any other way than if we transcend all the limits of our senses and direct our perception beyond all things of this world and, in short, surpass ourselves. Therefore he adds that this assurance of possession is on those things which lie in hope, and are therefore not seen” (Pg., 588).
c. Hence faith is “an evidence of things not appearing, a seeing of things not seen, a clearness of things obscure, a presence of things absent, a showing forth of things hidden.”
d. Therefore faith understands, knows, trusts, and rests upon the real promises of God, which cannot be seen by the naked eye, but are tangible, alive, and already done to the eye of saving faith.
2. Obviously, those who see and believe the promises of God are aroused to hope and love for God.
3. Hope in God and what he has promised in Scripture, “is nothing else than the expectation of those things which faith has believed to have been truly promised by God” (Pg., 590).
4. How do faith and hope work together? “Faith knows God to be true, hope waits for the time this truth will be manifest; faith believes that he is our Father, hope anticipates that he will ever show himself to be a Father toward us; faith believes that eternal life has been given to us, hope anticipates that it will some time be revealed; faith is the foundation upon which hope rests, hope nourishes and sustains faith…(This is because, ‘Faith must be sustained and nourished by patient hope and expectation, lest it fail and grow faint.’) Hope restrains faith that it may not fail headlong from to much hast...Hope strengthens faith that it may not waver in God’s promises…Hope refreshes faith, that it may not become weary. In short, by unremitting renewing and restoring, it (hope) invigorates faith again and again with perseverance” (Pg., 590).
5. Hope also supports faith through periods of testing and waiting. [Hab. 2:3; Isa. 8:7; 2 Peter 3:3,4; Ps. 90:4; 2 Peter 3:8]
6. Faith and Hope are inseparably linked together. “Because, embracing the testimony of the gospel concerning freely given love, we look for the time when God will openly show that which is now hidden under hope” (Pg., 591).
7. The believer has faith and hope in God, for the express purpose to embrace his mercy. The Spirit gives faith and hope for this reason. As Calvin writes, “The single goal of faith is the mercy of God” (Pg., 592). Faith and hope are like Siamese twins.
1. From Hebrews 11:1, Calvin explains the essential nature of faith four ways.
a. Substance of faith is a sort of “support upon which the godly mind may lean and rest. It is as if he were to say that faith itself is a sure and secure possession of those things which God has promised us, unless someone prefers to understand ‘hypostasis’ as confidence!” (Pg., 588).
b. These promises are not perceived by our immediate senses, therefore we do not group these promises “any other way than if we transcend all the limits of our senses and direct our perception beyond all things of this world and, in short, surpass ourselves. Therefore he adds that this assurance of possession is on those things which lie in hope, and are therefore not seen” (Pg., 588).
c. Hence faith is “an evidence of things not appearing, a seeing of things not seen, a clearness of things obscure, a presence of things absent, a showing forth of things hidden.”
d. Therefore faith understands, knows, trusts, and rests upon the real promises of God, which cannot be seen by the naked eye, but are tangible, alive, and already done to the eye of saving faith.
2. Obviously, those who see and believe the promises of God are aroused to hope and love for God.
3. Hope in God and what he has promised in Scripture, “is nothing else than the expectation of those things which faith has believed to have been truly promised by God” (Pg., 590).
4. How do faith and hope work together? “Faith knows God to be true, hope waits for the time this truth will be manifest; faith believes that he is our Father, hope anticipates that he will ever show himself to be a Father toward us; faith believes that eternal life has been given to us, hope anticipates that it will some time be revealed; faith is the foundation upon which hope rests, hope nourishes and sustains faith…(This is because, ‘Faith must be sustained and nourished by patient hope and expectation, lest it fail and grow faint.’) Hope restrains faith that it may not fail headlong from to much hast...Hope strengthens faith that it may not waver in God’s promises…Hope refreshes faith, that it may not become weary. In short, by unremitting renewing and restoring, it (hope) invigorates faith again and again with perseverance” (Pg., 590).
5. Hope also supports faith through periods of testing and waiting. [Hab. 2:3; Isa. 8:7; 2 Peter 3:3,4; Ps. 90:4; 2 Peter 3:8]
6. Faith and Hope are inseparably linked together. “Because, embracing the testimony of the gospel concerning freely given love, we look for the time when God will openly show that which is now hidden under hope” (Pg., 591).
7. The believer has faith and hope in God, for the express purpose to embrace his mercy. The Spirit gives faith and hope for this reason. As Calvin writes, “The single goal of faith is the mercy of God” (Pg., 592). Faith and hope are like Siamese twins.
Saturday, November 7, 2009
Calvin’s Institutes: Christian Faith, Pt.6. Faith and the Holy Spirit.
We now come to consider the Holy Spirit's work in connection with faith. To put it differently, can Scripture and man by themselves bring faith, or is this God’s work? Yes, God the Holy Spirit must take Scripture and illuminate it into and upon the darkened heart. "Without the illumination of the Holy Spirit, the Word can do nothing" (Pg., 580). I would add without the Holy Spirit we can not know Jesus Christ.
Here is today’s summary.
1. Blind men can not see the blinding sun unless their eyes are made to see. Sinful men cannot see their sin or the truth of God in Jesus, unless they are allowed by grace to see the truth. [1 Cor. 2:9-11,14,16; Matt. 11:25; Luke 10:21; Matt. 16:17; Rom. 11:34; John 6:44,45; John 1:18 and 5:37; Luke 24:27,45; John 16:13]
2. As man cannot initiate faith by himself, so he cannot beam the light of the Scripture upon his mind and heart, so as to love, believe and embrace Jesus Christ and be united to God.
3. Calvin sums it up. "Christ, when he illumines us into faith be the power of his Spirit, at the same time so engrafts us into his body that we become partakers of every good" (Pg., 583).
4. Saving Faith reaches both the mind and heart. To put it another way, the understanding must be illuminated in God's truth to such an extent that truth is grasped, loved, and followed by the heart.
5. The Spirit's illumination and "efficacious winning" of the heart will drive out those deep seated doubts, distrusts and blackness. The Spirit will seal God's truth in the believer's heart, being the guarantee. "The Spirit accordingly serves as a seal, to seal up in our hearts those very promises the certainty of which it has previously impressed upon our minds; and takes the place of a guarantee to confirm and establish them. After Ayou believed" (the apostle declares), "you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" (Pg., 584). [Eph. 1:13-14. See Calvin’s Commentary on Ephesians]
6. Scripture tells us God's children confidently rejoice and persevere in their faith through the indwelling Holy Spirit. [1 Cor. 2:12; Rom. 8:9,11,14,16; 1 John 3:24, 4:13; Isa. 44:3; cf. Joel 2:28; Rom. 8:38,39]
7. God the Holy Spirit takes Scripture and illumines the mind and heart of his people to see God, but not only to see God…to also be at rest in God.
8. Again as Calvin said, "That the root of faith can never be torn from the godly breast, but clings so fast to the inmost parts that, however faith seems to be shaken or to bend this way or that, its light is never so extinguished or snuffed out that it does not at least lurk as it were beneath the ashes."
Here is today’s summary.
1. Blind men can not see the blinding sun unless their eyes are made to see. Sinful men cannot see their sin or the truth of God in Jesus, unless they are allowed by grace to see the truth. [1 Cor. 2:9-11,14,16; Matt. 11:25; Luke 10:21; Matt. 16:17; Rom. 11:34; John 6:44,45; John 1:18 and 5:37; Luke 24:27,45; John 16:13]
2. As man cannot initiate faith by himself, so he cannot beam the light of the Scripture upon his mind and heart, so as to love, believe and embrace Jesus Christ and be united to God.
3. Calvin sums it up. "Christ, when he illumines us into faith be the power of his Spirit, at the same time so engrafts us into his body that we become partakers of every good" (Pg., 583).
4. Saving Faith reaches both the mind and heart. To put it another way, the understanding must be illuminated in God's truth to such an extent that truth is grasped, loved, and followed by the heart.
5. The Spirit's illumination and "efficacious winning" of the heart will drive out those deep seated doubts, distrusts and blackness. The Spirit will seal God's truth in the believer's heart, being the guarantee. "The Spirit accordingly serves as a seal, to seal up in our hearts those very promises the certainty of which it has previously impressed upon our minds; and takes the place of a guarantee to confirm and establish them. After Ayou believed" (the apostle declares), "you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" (Pg., 584). [Eph. 1:13-14. See Calvin’s Commentary on Ephesians]
6. Scripture tells us God's children confidently rejoice and persevere in their faith through the indwelling Holy Spirit. [1 Cor. 2:12; Rom. 8:9,11,14,16; 1 John 3:24, 4:13; Isa. 44:3; cf. Joel 2:28; Rom. 8:38,39]
7. God the Holy Spirit takes Scripture and illumines the mind and heart of his people to see God, but not only to see God…to also be at rest in God.
8. Again as Calvin said, "That the root of faith can never be torn from the godly breast, but clings so fast to the inmost parts that, however faith seems to be shaken or to bend this way or that, its light is never so extinguished or snuffed out that it does not at least lurk as it were beneath the ashes."
Thursday, November 5, 2009
The soul’s death…wanting to hide from God.
“Adam, where are you?” (Gen 3:9), was God’s judgment on Adam’s sin, and it showed that Adam had died as God had said. He hid himself from God, and all mankind after him has sought to do hide from God in as many ways as there are people on earth. To want to hide from God is a spiritual catastrophe, a misery, a total confusion, a ruin, a depravity and, yes, a death. The question God asked sounded horrible to Adam because it carried judgment. Of course grace was with God here too in the coming to and finding Adam. But notice, Adam preferred to hide from this judgement and grace. This was truly the death of the soul.
George H. Tavard in his work on John Calvin’s Psychopannychia entitled, The Starting Point of Calvin’s Theology summarized how Calvin understood the soul’s death. “Calvin in his Psychopannychia wrote, ‘Do you wish to know what the soul’s death is? It is to miss God, to be forsaken by God, to be left to itself. For if God is the soul’s life, the soul that loses God’s presence loses its own life.’ Such a spiritual death is experienced when God’s love presence has been withdrawn. Since there is no light outside of God that is able to illumine our night, ‘our soul, buried in its darkness, is blind’ when the divine light sets. This blindness entails other tragic defects, for by the same token the soul is dumb, ‘unable to make saving confession.’ It is also deaf, ‘unable to hear the living voice.’ And finally it limps, ‘unable to function.’ Calvin asks, ‘What more do you require for death.’ All these decays of the human spirit can already be experienced by sinners in the present life” (Pg., 85-85)
George H. Tavard in his work on John Calvin’s Psychopannychia entitled, The Starting Point of Calvin’s Theology summarized how Calvin understood the soul’s death. “Calvin in his Psychopannychia wrote, ‘Do you wish to know what the soul’s death is? It is to miss God, to be forsaken by God, to be left to itself. For if God is the soul’s life, the soul that loses God’s presence loses its own life.’ Such a spiritual death is experienced when God’s love presence has been withdrawn. Since there is no light outside of God that is able to illumine our night, ‘our soul, buried in its darkness, is blind’ when the divine light sets. This blindness entails other tragic defects, for by the same token the soul is dumb, ‘unable to make saving confession.’ It is also deaf, ‘unable to hear the living voice.’ And finally it limps, ‘unable to function.’ Calvin asks, ‘What more do you require for death.’ All these decays of the human spirit can already be experienced by sinners in the present life” (Pg., 85-85)
Tuesday, November 3, 2009
Calvin’s Institutes: Christian Faith, Pt.5. Faith is trusting Jesus Christ.
I was talking with the kids about faith the other day. One of them said, “Sometimes Christian pastors and teachers make faith so hard to understand. What is it really?” Someone said in response, “Faith is simply trusting and depending on the Lord. After all he sent Jesus didn’t he?”
Calvin wrote about faith as trust years ago. Here is the gist of his discussion.
1. Faith is repose upon God's promises. The promises of God are the foundation of our faith. "Faith properly begins with the promise, rests in it, and ends in it" (Pg., 575).
2. Calvin says Christians do have faith in God's commands, threatenings, and prohibitions but true faith does not find its nourishment here. Why? "For in God faith seeks life: a life that is not found in commandments or declarations of penalties, but in the promise of mercy, and only in a freely given promise" (Pg., 575).
3. "Therefore, if we would not have our faith tremble and waver, we must buttress it with the promise of salvation, which is willingly and freely offered to us by the Lord in consideration of our misery rather than our deserts" (Pg., 575).
4. These promises of God are found in Jesus Christ, and Scripture witnesses to him. We are again reminded of the necessary connection between faith and Scripture. The Scriptures direct us to the verity that these promises are found in Jesus Christ. (Rom. 1:17; 2 Cor. 1:20) "The reason for this fact is at hand; for if God promises anything, by it he witnesses his benevolence, so that there is no promise of his which is not a testimony of his love" (Pg., 579).
5. It must be understood; even the wicked receive gifts from the goodness of God's providing hand. However, they reject these gifts of common grace as coming from God's hand and therefore hate and spurn the promise contained in Christ. Rather than the goodness of God leading them to repentance, it leads them to rebellion.
6. "Nothing prevents them, in habitually rejecting the promises intended for them, from thereby bringing upon themselves a greater vengeance" (Pg., 579).
7. Those promises which manifest God's love to man, wicked men are commanded to believe and obey. But if they are not elect in Christ, they will themselves disregard those promises, and not be loved by the Father. "It is indisputable that no one is loved by God apart from Christ" (Pg., 579). [Eph. 1:6; Eph. 2:14; Rom. 8:3 ff]
8. The elect of God have great and exceeding and precious promise, upon which to rest and practise faith.
Calvin wrote about faith as trust years ago. Here is the gist of his discussion.
1. Faith is repose upon God's promises. The promises of God are the foundation of our faith. "Faith properly begins with the promise, rests in it, and ends in it" (Pg., 575).
2. Calvin says Christians do have faith in God's commands, threatenings, and prohibitions but true faith does not find its nourishment here. Why? "For in God faith seeks life: a life that is not found in commandments or declarations of penalties, but in the promise of mercy, and only in a freely given promise" (Pg., 575).
3. "Therefore, if we would not have our faith tremble and waver, we must buttress it with the promise of salvation, which is willingly and freely offered to us by the Lord in consideration of our misery rather than our deserts" (Pg., 575).
4. These promises of God are found in Jesus Christ, and Scripture witnesses to him. We are again reminded of the necessary connection between faith and Scripture. The Scriptures direct us to the verity that these promises are found in Jesus Christ. (Rom. 1:17; 2 Cor. 1:20) "The reason for this fact is at hand; for if God promises anything, by it he witnesses his benevolence, so that there is no promise of his which is not a testimony of his love" (Pg., 579).
5. It must be understood; even the wicked receive gifts from the goodness of God's providing hand. However, they reject these gifts of common grace as coming from God's hand and therefore hate and spurn the promise contained in Christ. Rather than the goodness of God leading them to repentance, it leads them to rebellion.
6. "Nothing prevents them, in habitually rejecting the promises intended for them, from thereby bringing upon themselves a greater vengeance" (Pg., 579).
7. Those promises which manifest God's love to man, wicked men are commanded to believe and obey. But if they are not elect in Christ, they will themselves disregard those promises, and not be loved by the Father. "It is indisputable that no one is loved by God apart from Christ" (Pg., 579). [Eph. 1:6; Eph. 2:14; Rom. 8:3 ff]
8. The elect of God have great and exceeding and precious promise, upon which to rest and practise faith.
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