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Will Nice People Be Saved? – John Hendryx

July 26, 2017 Comments off

“We must not suppose that if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world.” (C.S. Lewis)

A reader recently responded to the above quote by Lewis with the following remark:

“True, but at least there would be less hatred!”

His answer is really how most of us naturally think. But helping to make people nice and moral is like putting a Band-Aid on cancer. Although many Christians may think making America more moral by strong political lobbying is our highest calling it may come as a surprise that morality and and making people nice is not our commission. We have not been mandated by God to do this and I believe this a diversionary activity. If the heart is not transformed or regenerated, all we do, then, is redirect the sin. We then make people into Pharisees and Jesus said that by making somebody a convert to our morality, we merely make him “twice as much a son of hell as [our]selves.” This is just repackaged legalism, attempting to attain godliness by a systematic change of behavior which does not spring from a renewed heart.

Our condition is really worse than we ever imagined and we rarely take this very seriously. As an analogy, we could liken our spiritual condition to the the well-known movie, The Matrix. Humankind, in the movie, is blinded to the real world and is really made a slave to serve the interests of something else (batteries for the machines). Those caught in matrix are unaware of their own wretched condition and they go about their business completely oblivious to their plight. Morpheus points out, “the world that has been pulled over our eyes to blind [us] from the truth” and that humans are “slaves” in “bondage.” Reality is no different. Just try and perfectly obey God’s commandments for a day and you’ll know what I mean. God and our condition can only be known, however, as He reveals Himself in the Scriptures as the Holy Spirit opens our eyes that we might see – and He first reveals our fallen condition as being blinded so that we cannot see the truth:

“And even if our gospel is veiled, it is veiled to those who are perishing, in whose casethe god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. 2 Corinthians 4:3-5

In one scene of the movie Morpheus says, “Many of [the people in the Matrix] are so inert, so hopelessly dependent on the system that they will fight to protect it.” Then in a similar vein the Apostle Paul likens our real condition to one of bondage where we actually do the enemy’s bidding for him and tells us that with gentleness we need to correct those in opposition to the gospel if perhaps God may grant them repentance so….

“…they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:25, 26)

Amazingly, The Matrix shows a deep grasp of our real world condition, whether consciously or not. The Scriptures testify that our problem is not just one where we need to be nice or moral. Just imagine in the movie, if Neo, knew the enslaved condition of mankind (blinded to the truth and made a slave to the machines), would he then waste his time telling people how to be nice or teach them how to change their behavior? If instead of helping to free people from the matrix cyber-prison, Neo decided that the solution was to tell people how to be good and tolerant as an answer to their problems, you would think he was out of his mind, engaging in worthless diversionary activity and we might have him institutionalized.But don’t we often, as Christians, waste our time with similar thinking?

Using a similar analogy, theologian R. B Kuiper says,

“A man has been found guilty, shall we say, of a heinous crime and has been sentenced to death. He is now in prison, awaiting the day of his execution. A friend comes to visit him. This friend calls out: “I have good news for you!” Eagerly the condemned man asks: “What is it?” The answer comes: “Be good.” In that message there is not so much as a shred of good news. It is most cruel mockery. Yet many a self-styled minister of Christ holds forth to sinners under the sentence of eternal death a precisely equivalent message as gospel.”

Bad behavior is really only a symptom of a much greater concern. Likewise, the natural man is in bondage to his fallen nature and chooses only what that inner principle desires most. At the fall we lost the indwelling of the Spirit and now the Scripture testifies that the resulting consequence we find ourselves in is that we are hostile to God, hate the light and no one understands because the things of the Spirit are foolishness to us (John 3:19, 1 Cor 2:14). The real world and our true purpose remains hidden from our eyes due to no fault but our own. Without the supernatural intervention of God to redeem us we are caught in a situation worse than that of the Matrix. In the movie Neo says to Morpheus that he had been looking for him all his life. Morpheus tells him that this is only because he was looking for him first. This is similar with God toward us. He calls us out of darkness, out of slavery to sin and to the devil who has taken the natural man captive to do his will. Our desires are for things we have replaced God with, paltry and vain things. While we build up our dunghill here with our material possessions and pride that replaces the true God with ourselves, God has created us to inherit a much greater promise, the restoration of our original purpose. Don’t get me wrong, certainly, as Christians,we ought to be engaged in building up culture, and we should be taking the lead, but a desire to do good does not come about by law, which does, however, serve a positive function of restraining evil. But if we really want to transform society and culture, the inward principle of grace must first take place in individuals. Law is powerless to change their hearts. This new desire will only come to unbelievers by a supernatural work of the Holy Spirit in the heart which changes their dispositions, thoughts, inclinations and affections so that they might delight in doing good. Spiritual resurrection is needed in those dead in sin who have been taken captive to do the will of another. The people trapped in the Matrix could not see beyond the limitations imposed by their captors. Their primary need, before all others, was to have a true view of who they were and what their condition was. Then and only then can life be lived in truth.

It is not about niceness or morality… it is about our condition. If everyone become moral tomorrow it would have no consequence on our enslavement. What we need is the new birth, a resurrection of our soul, a restoration to God’s original intent for humankind. What we need is the gospel. Theological liberals and conservatives alike need to recognize that our spiritual condition is much worse than we had thought. The conservatives have a tendency to condescendingly to look down at people with moral corruption and behaviorisms like sexual impurity, homosexuality and adultery all the while forgetting that God is equally if not more angry at pride, anger and bigotry. They are just as dreadfully cracked about the head and desperately in need of mending as the liberal. God’s wrath hangs over those who trust in good works, those who somehow really are tempted think they are more deserving than another. Jesus said that many will come to Him on that Day and say, “did we not do [this or that] in your name.” Jesus said he never knew them. Why? Because they trusted in themselves, in their goodness, rather than on the finished work of Christ. We must remind ourselves daily that it is grace, grounded in the redemptive work of Christ ALONE that saved us. You are just as much a child of wrath as the liberal if you think you are more deserving.

The liberals then come and say we need to be tolerant and embrace diversity, allow for people of all orientations to continue in their ways since we now know that this is natural and this is who they are. In doing so, they also promote a change of behavior that conforms to the socially constructed philosophy of the day, as gospel. Thus, being taken captive by the culture around them, they strip the gospel of all supernatural influence and fail to recognize that, we all are naturally incapable of obeying God and the gospel. There is no one who is naturally inclined to the humbling terms of the gospel. Prior to God’s work of regenerative grace we all have an inward natural principle which is bent on rebellion against God. Conservatives and liberals alike are hold in common the fact that they are spiritually impotent and in desperate need of regeneration. The “world that has been pulled over our eyes to blind us from the truth” (Morpheus) needs to fall like scales from our eyes (like Paul). Both groups need to repent of trusting in their good works and despair of any hope from themselves, which is the first (graciously bestowed) prerequisite of a sound conversion. The good news is that in the gospel God reveals the same righteousness and faith for us that God demands from us. What we had to have, but could not create or achieve or fulfill, God grants us freely, namely, the righteousness of God (2 Cor. 5:21) and the faith of Christ. The faith we have is ours but it arises from a new disposition of heart that God freely gives those He came to save. As Jesus said to Nicodemus, “we must be born again.”

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Faith itself not the cause of justification – Louis Berkhof

January 20, 2016 Comments off

Scripture never says that we are justified dia ten pistin, on account of faith. This means that faith is never represented as the ground of our justification. If this were the case, faith would have to be regarded as a meritorious work of man. And this would be the introduction of the doctrine of justification by works, which the apostle opposes consistently, Rom. 3:21,27,28; 4:3,4; Gal. 2:16,21; 3:11. We are told indeed that Abraham’s faith was reckoned unto him for righteousness, Rom. 4:3,9,22; Gal. 3:6, but in view of the whole argument this surely cannot mean that in his case faith itself as a work took the place of the righteousness of God in Christ. The apostle does not leave it doubtful that, strictly speaking, only the righteousness of Christ imputed to us, is the ground of our justification. But faith is so thoroughly receptive in the appropriation of the merits of Christ, that it can be put figuratively for the merits of Christ which it receives. “Faith” then is equivalent to the contents of faith, that is, to the merits or the righteousness of Christ.

 

Christ our Sweet Savour before God – Spurgeon

March 28, 2014 Comments off

“I will accept you with your sweet savour.”
– Eze_20:41

The merits of our great Redeemer are as sweet savour to the Most High. Whether we speak of the active or passive righteousness of Christ, there is an equal fragrance. There was a sweet savour in his active life by which he honoured the law of God, and made every precept to glitter like a precious jewel in the pure setting of his own person. Such, too, was his passive obedience, when he endured with unmurmuring submission, hunger and thirst, cold and nakedness, and at length sweat great drops of blood in Gethsemane, gave his back to the smiters, and his cheeks to them that plucked out the hair, and was fastened to the cruel wood, that he might suffer the wrath of God in our behalf. These two things are sweet before the Most High; and for the sake of his doing and his dying, his substitutionary sufferings and his vicarious obedience, the Lord our God accepts us. What a preciousness must there be in him to overcome our want of preciousness! What a sweet savour to put away our ill savour! What a cleansing power in his blood to take away sin such as ours! and what glory in his righteousness to make such unacceptable creatures to be accepted in the Beloved! Mark, believer, how sure and unchanging must be our acceptance, since it is in him! Take care that you never doubt your acceptance in Jesus. You cannot be accepted without Christ; but, when you have received his merit, you cannot be unaccepted. Notwithstanding all your doubts, and fears, and sins, Jehovah’s gracious eye never looks upon you in anger; though he sees sin in you, in yourself, yet when he looks at you through Christ, he sees no sin. You are always accepted in Christ, are always blessed and dear to the Father’s heart. Therefore lift up a song, and as you see the smoking incense of the merit of the Saviour coming up, this evening, before the sapphire throne, let the incense of your praise go up also.

CH Spurgeon, Morning and Evening 28 March (Evening)

Justification – salvation is by grace through faith – JI Packer

December 31, 2012 Comments off

Clearly no one is justified before God by the law, because, “The righteous will live by faith.” GALATIANS 3:11

The doctrine of justification, the storm center of the Reformation, was a major concern of the apostle Paul. For him it was the heart of the gospel (Rom. 1:17; 3:21-5:21; Gal. 2:15-5:1) shaping both his message (Acts 13:38-39) and his devotion and spiritual life (2 Cor. 5:13-21; Phil. 3:4-14). Though other New Testament writers affirm the same doctrine in substance, the terms in which Protestants have affirmed and defended it for almost five centuries are drawn primarily from Paul.

Justification is a judicial act of God pardoning sinners (wicked and ungodly persons, Rom. 4:5; 3:9-24), accepting them as just, and so putting permanently right their previously estranged relationship with himself. This justifying sentence is God’s gift of righteousness (Rom. 5:15-17), his bestowal of a status of acceptance for Jesus’ sake (2 Cor. 5:21).

God’s justifying judgment seems strange, for pronouncing sinners righteous may appear to be precisely the unjust action on the judge’s part that God’s own law forbade (Deut. 25:1; Prov. 17:15). Yet it is in fact a just judgment, for its basis is the righteousness of Jesus Christ who as “the last Adam” (1 Cor. 15:45), our representative head acting on our behalf, obeyed the law that bound us and endured the retribution for lawlessness that was our due and so (to use a medieval technical term) “merited” our justification. So we are justified justly, on the basis of justice done (Rom. 3:25-26) and Christ’s righteousness reckoned to our account (Rom. 5:18-19).

God’s justifying decision is the judgment of the Last Day, declaring where we shall spend eternity, brought forward into the present and pronounced here and now. It is the last judgment that will ever be passed on our destiny; God will never go back on it, however much Satan may appeal against God’s verdict (Zech. 3:1; Rev. 12:10; Rom. 8:33-34). To be justified is to be eternally secure (Rom. 5:1-5; 8:30).

The necessary means, or instrumental cause, of justification is personal faith in Jesus Christ as crucified Savior and risen Lord (Rom. 4:23-25; 10:8-13). This is because the meritorious ground of our justification is entirely in Christ. As we give ourselves in faith to Jesus, Jesus gives us his gift of righteousness, so that in the very act of “closing with Christ,” as older Reformed teachers put it, we receive divine pardon and acceptance which we could not otherwise have (Gal. 2:15-16; 3:24).

Official Roman Catholic theology includes sanctification in the definition of justification, which it sees as a process rather than a single decisive event, and affirms that while faith contributes to our acceptance with God, our works of satisfaction and merit contribute too. Rome sees baptism, viewed as a channel of sanctifying grace, as the primary instrumental cause of justification, and the sacrament of penance, whereby congruous merit is achieved through works of satisfaction, as the supplementary restorative cause whenever the grace of God’s initial acceptance is lost through mortal sin. Congruous, as distinct from condign, merit means merit that it is fitting, though not absolutely necessary, for God to reward by a fresh flow of sanctifying grace. On the Roman Catholic view, therefore, believers save themselves with the help of the grace that flows from Christ through the church’s sacramental system, and in this life no sense of confidence in God’s grace can ordinarily be had. Such teaching is a far cry from that of Paul.

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Calvin justification quotes

December 29, 2012 Comments off

Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection of Christ. The order of justification which it sets before us is this: first, God of his mere gratuitous goodness is pleased to embrace the sinner, in whom he sees nothing that can move him to mercy but wretchedness, because he sees him altogether naked and destitute of good works. He, therefore, seeks the cause of kindness in himself, that thus he may affect the sinner by a sense of his goodness, and induce him, in distrust of his own works, to cast himself entirely upon his mercy for salvation. This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed by the Spirit of God, considers that, instead of leaning on his own works, he must look solely to the righteousness which is treasured up for him in Christ. – Institutes of the Christian Religion (3.11.16)

The phrase “in him” I have preferred to retain, rather than render it “by him” because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father. – Commentary on 1 Corinthians 1:5

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Justification – William Ames

November 2, 2012 Comments off

Justification by Dr. William Ames

1. Participation in the blessings of the union with Christ comes when the faithful have all the things needed to live well and blessedly to God. Eph. 1:3, He has blessed us with every spiritual blessing; Rom. 8:32, He who spared not his own son . . . how shall he not freely with him give us all things also?

2. This participation therefore brings a change and alteration in the condition of believers from the state of sin and death to the state of righteousness and eternal life. 1 John 3:14, We know that we are translated from death to life.

3. This change of state is twofold, relative and absolute (or real).

4. The relative change occurs in God’s reckoning. Rom. 4:5, And to him who does not work, but believes in him who justifies the un­godly, his faith is imputed as righteousness. 2 Cor. 5:19, God was in Christ reconciling the world to himself, not counting their offenses.

5. The change, of course, has no degrees and is completed at one moment and in only one act. Yet in manifestation, consciousness, and effects, it has many degrees; therein lie justification and adoption.

6. Justification is the gracious judgment of God by which he ab­solves the believer from sin and death, and reckons him righteous and worthy of life for the sake of Christ apprehended in faith. Rom. 3:22, 24, The righteousness of God by faith in Jesus Christ in all and upon all that believe. . . . they are freely justified by his grace . . . through the redemption made by Jesus Christ.

7. It is the pronouncing of a sentence, as the word is used, which does not denote in the Holy Scriptures a physical or a real change. There is rather a judicial or moral change which takes shape in the pronouncing of the sentence and in the reckoning. Prov. 17:15, He that justifies the wicked; Rom. 8:33, Who shall lay anything to the charge of God’s elect? It is God who justifies.

8. Therefore, Thomas and his followers are completely mistaken for they would make justification a kind of physical motion from the state of unrighteousness to that of righteousness in a real transmutation. They consider that it begins with sin, ends in inherent righteousness, with remission of sin and infusion of righteousness the motion be­tween.

9. The judgment was, first, conceived in the mind of God in a de­cree of justification. Gal. 3:8, The Scripture, foreseeing that God would justify the Gentiles by faith. Second, it was pronounced in Christ our head as he rose from the dead. 2 Cor. 5:19, God was in Christ reconciling the world to himself, not imputing their sins to them. Third, it is pronounced in actuality upon that first relationship which is created when faith is born. Rom. 8:1, There is therefore no condemnation to those who are in Christ Jesus. Fourth, it is expressly pronounced by the spirit of God witnessing to our spirits our recon­ciliation with God. Rom. 5:5, The love of God is shed abroad in our hearts by the Holy Spirit which has been given to us. This testimony of the spirit is not properly justification itself, but rather an actual per­ceiving of what has been given before as if in a reflected act of faith.

10. It is a gracious judgment because it is given not by God’s jus­tice but by his grace. Rom. 3:24, Freely by his grace. For by the same grace with which he called Christ to the office of mediator and the elect to union with Christ, he accounts those who are called and be­lieving, justified by the union.

11. It happens because of Christ. 2 Cor. 5:21, That we may become the righteousness of God in him. The obedience of Christ is that Si.KalwiMo., the righteousness, Rom. 5:16, in the name of which the grace of God justifies us, just as the disobedience of Adam was that upliio., the offense, Rom. 5:16, for which God’s justice condemned us, Rom. 5:18.

12. Therefore, the righteousness of Christ is imputed to believers in justification. Phil. 3:9, That I may be found in him not having my own righteousness which is of the law but that which is by faith in Christ, the righteousness of God through faith.

13. This righteousness is called the righteousness of God because it is ordained, approved, and confirmed by his grace to the end that sin­ners can stand before him, Rom. 10:3.

14. This justification comes about because of Christ, but not in the absolute sense of Christ’s being the cause of vocation. It happens be­cause Christ is apprehended by faith, which follows calling as an ef­fect. Faith precedes justification as the instrumental cause, laying hold of the righteousness of Christ from which justification being appre­hended follows; therefore, righteousness is said to be from faith, Rom. 9:30; 10:6. And justification is said to be by faith, Rom. 3:28.

15. This justifying faith is not the general faith of the understand­ing by which we give assent to the truth revealed in the Holy Scrip­tures, for that belongs not only to those who are justified, nor of its nature has it any force to justify, nor produce the effects which are everywhere in Scripture given to justifying faith.

16. Neither is it that special trust (properly speaking) by which we obtain remission of sins and justification itself. For justifying faith goes before justification itself, as a cause goes before its effect. But faith apprehending justification necessarily presupposes and follows justification as an act follows the object towards which it is directed.

17. That faith is properly called justifying by which we rely upon Christ for the remission of sins and for salvation. For Christ is a suf­ficient object for justifying faith. Faith justifies only by apprehending the righteousness by which we are justified. That righteousness does not lie in the truth of some proposition to which we give assent, but in Christ alone Who has been made sin for us that we might be righ­teousness in him, 2 Cor. 5:21.

18. Therefore, words are often repeated in the New Testament which show that justification is to be sought in Christ alone: John 1:12; 3:15, 16; 6:40, 47; 14:1, 12; Rom. 4:5; 3:26; Acts 10:43;

26:18; and Gal. 3:26.

19. Justifying faith of its own nature produces and is marked by a special, sure persuasion of the grace and mercy of God in Christ. Therefore, justifying faith is not wrongly described as persuasion by the orthodox (as it often is) —especially when they take a stand against the general faith to which the papists ascribe everything. But the following should be considered. First, the feeling of persuasion is not always present. It may and often does happen, either through weakness of judgment or various temptations and troubles of mind, that a person who truly believes and is by faith justified before God may for a time think that he neither believes nor is reconciled to God. Second, there are many degrees in this persuasion. Believers obviously do not have the same assurance of grace and favor of God, nor do the same ones have it at all times. But this cannot be said of justifying faith itself, without considerable loss in the consolation and peace which Christ has left to believers.

20. Justification does not free from sin and death directly by taking away the blame or stain or all the effects of sin; rather it removes the guilty obligation to undergo eternal death. Rom. 8:1, 33, 34, There is no condemnation . . . Who shall lay anything to their charge? . . , who shall condemn?

21. Nor does it take away guilt so that the deserving of punishment is removed from sin. This cannot be taken away as long as sin itself remains. But justification does take away guilt so that its haunting or deadly effects vanish.

22. The absolution from sins is called many things in the Holy Scriptures—remission, redemption, and reconciliation, Eph. 1:6, 7— but these all have the same meaning. When sin is thought of as a bondage or kind of spiritual captivity because of guilt, justification is called redemption. When it is thought of as subjection to deserved punishment, it is called remission — also passing by, blotting out, ex­oneration, taking away, casting away, removing, and casting behind the back, Rom. 4:7; Col. 2:13; Mic. 7:18; Isa. 43:12; 38:17; Ps. 32:1, 2. And when sin is thought of as enmity against God, justification is called reconciliation, Rom. 5:10. Sometimes this is regarded as even a kind of winking at sin, Num. 23:25, and a covering of sin, Ps. 32:1, 2.

23. Not only are past sins of justified persons remitted but also those to come. Num. 23:25. God sees no iniquity in Jacob or perverseness in Israel. Justification has left no place for condemnation. John 5:24, He who believes has eternal life and shall not come into condemnation — justification gives eternal life surely and immediately.

It also makes the whole remission obtained for us in Christ actually ours. Neither past nor present sins can be altogether fully remitted un­less sins to come are in some way remitted.

24. The difference is that past sins are remitted specifically and sins to come potentially. Past sins are remitted in themselves, sins to come in the subject or the person sinning.

25. Yet those who are justified need daily the forgiveness of sins. This is true because the continuance of grace is necessary to them; the consciousness and manifestation of forgiveness increases more and more as individual sins require it; and the execution of the sentence which is pronounced in justification may thus be carried out and com­pleted.

26. Besides the forgiveness of sins there is also required an imputa­tion of righteousness, Rom. 5:18; Rev. 19:8; Rom. 8:3. This is neces­sary because there might be a total absence of sin in a case where that righteousness does not exist which must be offered in place of justifi­cation.

27. This righteousness is not to be sought in a scattered fashion in the purity of the nature, birth, and life of Christ. It arises rather, with remission of sins, out of Christ’s total obedience, just as the disobedi­ence of Adam both robbed us of original righteousness and made us subject to the guilt of condemnation.

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Romans 4:5 “…his faith is counted for righteousness.” – Calvin commentary

November 2, 2012 Comments off

Rom 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

5. But believes on him, etc. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God. (134) Nor does he declare only that God is the giver of righteousness, but he also arraigns us of unrighteousness, in order that the bounty of God may come to aid our necessity: in short, no one will seek the righteousness of faith except he who feels that he is ungodly; for this sentence is to be applied to what is said in this passage, — that faith adorns us with the righteousness of another, which it seeks as a gift from God. And here again, God is said to justify us when he freely forgives sinners, and favors those, with whom he might justly be angry, with his love, that is, when his mercy obliterates our unrighteousness.
(134) Some have stumbled at this sentence, — “his faith is counted for righteousness,” and have misapplied it, as though faith were in itself the cause of righteousness, and hence a meritorious act, and not the way and means of attaining righteousness. Condensed sentences will not submit to the rules of logic, but must be interpreted according to the context and explanations elsewhere found. “His faith” means, no doubt, his faith in the Promise, or in God who promises, or in him who, as is said in this verse, “justifies the ungodly:” hence what is believed, or the object of faith, is what is counted for righteousness. This accords with the declarations, — that “man is justified by faith,” Rom_3:28, and that “the righteousness of God” is “by faith,” Rom_3:22. If by faith, then faith itself is not that righteousness.
“Beware,” says [Chalmers ] , “of having any such view of faith as will lead you to annex to it the kind of merit, or of claim, or of glorying under the gospel, which are annexed to works under the law. This, in fact, were just animating with a legal spirit the whole phraseology and doctrine of the gospel. It is God who justifies. He drew up the title-deed, and he bestowed the title-deed. It is ours simply to lay hold of it…Any other view of faith than that which excludes boasting must be altogether unscriptural.” — Ed.