Piper Calls Thanksgiving a “Debtor’s Ethic”
John Piper, the Debtor’s Ethic, Future Grace— “the Israelites are at their best, though, what is notable about them is not their gratitude, but THEIR FAITH: And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and BELIEVED the LORD, and his servant Moses. Exodus 14:31 To contrast, when Moses behaved badly and struck the rock with his staff, this was his reprimand: And the LORD spake unto Moses and Aaron, Because ye BELIEVED ME NOT, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Numbers 20:12 The LORD doesn’t say that this is because they weren’t grateful enough….”
Daniel Fuller (The Unity of Faith, p 313): “Paul would have agreed with James that Abraham’s work of preparing to sacrifice Isaac was an OBEDIENCE OF FAITH. Paul would have disagreed strongly with Calvin, who saw obedience and works as only accompanying genuine faith…The concern in James 2:14-26 was to urge A FAITH THAT SAVES a person, not simply to tell a person how they could demonstrate their saving faith…Calvin should have taught that justification depends on a persevering FAITH since he regarded Abraham as already justified before Genesis 15:6.”
And then Daniel Fuller quotes Jonathan Edwards: “We are really saved by perseverance…the perseverance which belongs to faith is one thing that is really a fundamental ground of the congruity THAT FAITH GIVES TO salvation…For, though a sinner is justified in his first act of faith, yet even then, in that act of justification, God has respect to perseverance as being implied in the first act.”
Mark McCulley asks– How could we possibly give thanks, when the future hangs in the balance and depends on our future acts of faith?
John Piper—the Bible rarely, if ever, motivates Christian living with gratitude…Could it be that gratitude for bygone grace has been pressed to serve as the power for holiness, which only faith in future grace was designed to perform?… some popular notions of grace are so skewed and so pervasive that certain biblical teachings are almost impossible to communicate. For example, the biblical concept of unmerited, conditional grace is nearly unintelligible to Christians who assume that unconditionality is the essence of all grace.
Piper—… “the conditional promises of grace are woven all through the New Testament teaching about how to live the Christian life. “If you forgive men for their transgressions, your heavenly Father will also forgive you” (Matthew 6:14). “Pursue…sanctification without which no one will see the Lord” (Hebrews 12:14)…I find that Biblical thinking behind these kinds of conditional promises is uncommon in the minds of Christians today. Some popular conceptions of grace cannot comprehend any role for conditionality other than legalism.”
Gaffin: In the matter of sanctification, it seems to me, we must confront a tendency, within churches of the Reformation to view the gospel and salvation in its outcome almost exclusively in terms of justification. The effect of this outlook, whether or not intended, is that sanctification tends to be seen as the response of the believer to salvation. Sanctification is viewed as an expression of gratitude from our side for our justification and the free forgiveness of our sins, usually with the accent on the imperfection and inadequacy of such expressions of gratitude.
Gaffin: Sometimes there is even the suggestion that while sanctification is highly desirable, and its lack, certainly unbecoming and inappropriate, it is not really necessary in the life of the believer, not really integral to our salvation and an essential part of what it means to be saved from sin. The attitude we may have — at least this is the way it comes across — is something like, “If Jesus did that for you, died that your sins might be forgiven, shouldn’t you at least do this for him, try to please him?” With such a construction justification and sanctification are pulled apart; the former is what God does, the latter what we do, and do so inadequately. At worst, this outlook tends to devolve into moralism.
Like Daniel Fuller . Gaffin accuses others of being “Galatianists” who teach sanctification by works instead of by faith, and then himself turns our works into that which is a part of our “faith”, because our works are 100 % caused by God’s work in us. Like John Murray, Gaffin insists on defining “justified from sin” (Romans 6:7) as a definitive ontological breach with the power of sin so that we work. He simply assumes that freedom from guilt before the law (as a covenant of works”, as some like to say) is not an adequate motive or basis for the indicative “sin shall not have dominion”
And Gaffin does this while accusing those with “justification and gratitude” priority with teaching a Galatianist “sanctification by works” ! Gaffin puts “union” before both justification and sanctification, and his defacto definition of “union” is the Holy Spirit’s presence and work in us, and in this way gives first place to Christ’s indwelling present and future presence. Why give thanks for the past when now (in this new age) you CAN (and will) obey in a way Adam could not?