Posted tagged ‘John Murray’

Are You a Success When It Comes to Sanctification?

July 15, 2018

Has your life so far been a success?

At least, is your life finally now a success?

More successful than your parents?

Less successful than your children?

Do you think that “merely” surviving (still existing) is success?

If we read other people’s obituaries to find out what the dead persons did wrong, we should remember that we also are going to die, despite any success we have in eating and exercise. (s every other person’s death (besides ours) really a suicide—they made bad choices?)

-Pharisees have an explanation–unlike me, those other were merely existing, even before they died they were not really living. But I am a success. I myself am really living, not faking it. I am the real thing.
My practical personal righteousness (not for justification but for sanctification and assurance of final justification) exceeds that of the Pharisees.

—-
Our future deaths do not change the imperatives (poor people are too stupid to eat right like I do)

But grace does not mean that we will have success with the imperatives

Grace does not mean that there are no more imperatives

“Should have”—- “Could not” is not an excuse

The gospel is not an excuse for failure and sin

But that being said (and really meant , the gospel of grace is the only solution for failure and sin

Only resurrection is the solution for death

“Successful aging” does not provide a solution to prevent death.

Cherry picking soundbite proof texts out of the bible is not the means for success either.

Philippians 4: 13 I am able to do all things through Him who strengthens me.

but see also

Philippians 3: 10 My goal is to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death,

2 Corinthians 13:4 For he was crucified in weakness, but lives by the power of God. For we also are WEAK IN HIM, but in dealing with you we will live with him by the power of God.

2 Corinthians 4: 10 We always carry the death of Jesus in our body, in order that the life of Jesus also be revealed in our body. 11 For we who live are always given over to death because of Jesus, so that Jesus’ life will also be revealed in our mortal flesh. 12 So death works in us

This does not mean that Jesus is still dying.

Jesus is NOT still dying, not even in us.

We have either been placed in Christ’s death or we have not.

We are not in the process of being placed into Christ’s death.

We have either been sanctified or not.

Some of the elect have been sanctified, and some of the elect have not yet been sanctified.

II Thessalonians 2: 13 But we must always thank God for you, brothers loved by the Lord, because from the beginning[f] God has chosen you for salvation through sanctification by the Spirit and through belief in the truth.

Hebrews 10:14 For by one offering He has perfected forever those who are sanctified.

Jesus Christ acted for His own glory. But we are not to act for our own glory. Jesus by His death obtained His own justification. We do not obtain our own sanctification. Jesus does not “help us” to obtain our own sanctification.

Hebrews 12: Let us run with endurance the race that lies before us, 2keeping our eyes on Jesus, the source and perfecter of our faith, who for the joy that lay before Him endured a cross and despised the shame and has sat down at the right hand of God’s throne.

Lord, we are able. Our spirits are thine.
Remold them, make us, like thee, divine.
Thy guiding radiance above us shall be
a beacon to God, to love, and loyalty.
Are ye able? Still the Master
whispers down eternity,
and heroic spirits answer,
now as then in Galilee.

Justified just as i now am
But the future second aspect of my justification depends on my lifestyle

Now i am more sanctified than I was, but now I also have the ability to become even more sanctified

Do you remember that song from some hymn books that says–yes we are able—so many think we (after we get justification out of the way) are able to help God produce our sanctification. We give God all the credit for enabling us to obey as well as we do, and we never claim to obey perfectly–so grace helps us, and then grace cuts us some slack and at least we are a little bit more successful than we were yesterday. We have gradual success , notonly because we are allowing God to transform us each day but also we ourselves are killing sin in us. We are not merely permitting the Holy Spirit to mortify sin in us. WE DO IT.

Ferguson, p 106—if you are led by the Holy Spirit, then you are not under law IN THE SENSE THAT YOU ARE NOT UNDER CONDEMNATION. But you are under the law in the sense that “for whatsoever you sow, that you shall reap.” The more we offer ourselves to the Spirit, the more fruit of the Spirit we will produce. God has given us provisions for victory, and made it possible for us to be more than conquerors

Sinclair Ferguson, Devoted to God, p 107 the Holy Spirit will deliver you from a lifestyle in which you find yourself constantly coming under the condemnation of the law

You and also the Holy Spirit keep you from sinning, and not sinning keeps you from condemnation

Is the new covenant God writing the Ten Commandments on our hearts?

Reformed—God has not changed the law (except God has de-consecrated the temple and the Jews, and now consecrated our children)

question—after God writes the Ten Commandments on our hearts, do we then obey the Ten Commandments?

Sinclair Ferguson, p 182, Devoted to God—“But when they come to Christ, the law that had formerly been a burden they felt unable to carry now seems transformed. It’s almost as though the law itself is carrying them, and not the other way around. What was their burden has now become their pleasure.

Almost….

Ferguson, 221–Is your “knowledge” merely informational” or is yoiur knowledge transformational?

In us, but also through us, by our efforts also

John Murray–“God works in us and we also work. But the relation is that because God works we work” His understanding of progressive sanctification entails that man cannot claim anything good “in and of himself”. “What the apostle is urging is the necessity of working out our own salvation, and the encouragement he supplies is the assurance that it is God himself who works in us” (Murray, 149).

But unless John Murray assumes the command to be given only to those who have the ability to perform the command in some sense, then the ability of the regenerate is not relevant.

“God’s working in us is not suspended because we work, nor our working suspended because God works. Neither is the relation strictly one of co-operation as if God did his part and we did ours so that the conjunction or co-ordination of both produced the required result” (Murray). Murray would see both full divine participation and full human participation in the sanctification process. This is synergism

I agree with Ed Boehl (The Reformed Doctrine of Justification- notice the critical preface in which Berkhof claims Boehl is too Lutheran).

Boehl–“If conforming into the image of Christ is truly the work of the Holy Spirit alone, then it is difficult to claim a a new ability, in the regenerate man. The regenerate man is not given an improved ability from the Holy Spirit to obey God. This position does not deny that the regenerate man bears fruit. Nor does it deny that the Holy Spirit sometimes enables the believer to overcome sin. However, it not the case that this is an ability found within justified sinners.”

Why do so many Reformed say that the Sabbath has been fulfilled but also that the Sabbath has not yet been fulfilled?

Maybe some of the reason is that they think they were born in the covenant before they had been justified yet.

And maybe some think that those who have already been justified have not yet lived a lifestyle that will escape condemnation when the second not yet aspect of justification arrives.

Ferguson–you cannot have Christ as your Saviour without having the Spirit as your leader. And being led by the Spirit will deliver you from a llfestyle in which you constantly find yourself coming under condemnation of the law Devoted to God, p 107.

I Peter 2: 24 He Himself bore our sins
in His body on the tree,
so that, HAVING DIED TO SIN
we would live for righteousness

245—Haldane holds the view that the only sense in which Paul could say that “Christ died to sin” is that he died for sins imputed. Haldane–“Our Lord never felt the power of sin, and therefore could not die to the power of sin?” Smeaton held a similar view–dying to its guilt.

246 Ferguson—My view however is that Christ died to Sin as a power. He died for sin but also to the dominion of sin. In Christ therefore we have died to sin’s reign as well as its guilt.

Mark McCulley— Haldane and Smeaton and Hodge argue that the power of sin is the guilt of sin.

Ferguson—Slaves, masters, “freed from sin” is the language of the marketplace not the legal courts. Paul is not dealing with justification from guilt as our motivation.

Ferguson, p 256, Devoted to God —“Only when we know the proportions of Christ’s deliverance. will Paul’s imperatives strike home and we know that we CANNOT go on living as though we were subjects of sin’s reign.”

Mark Mcculley: So, if we don’t see it the way Ferguson and John Murray see it, then we are not really Christian, because it turns out that we can and do live a lifestyle that is condemned by the law? But if we live a lifestyle that is not condemned by the law, only then, and as we continue to live that way, will we know that Christ died to sin for us, and that we are Christians?

I guess success is always relative. You could always have more success. If you wanted to.

Must Grace Have Been Bestowed on your Children before you can teach them God’s law?

October 4, 2017

Was Esau born in the covenant of grace, but then later lost his justification in Christ and therefore failed to “enter heaven”?

Hebrews 12: 5 And have you forgotten the exhortation that addresses you as sons?
“My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
6 For the Lord disciplines the one he loves,
and chastises every son whom he receives.”
7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9 Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. 11 For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. 14 Pursue peace with everyone, and holiness—without it no one will see the Lord. 15 Make sure that no one falls short of the grace of God and that no root of bitterness springs up, causing trouble and by it, defiling many. 16 And make sure that there isn’t any immoral or irreverent person like Esau, who sold his birthright in exchange for one meal.

God’s wrath is not an expression of God’s love. God’s wrath is not a response to human bad response to God’s grace. Those who are justified are no longer under God’s wrath. And those still under God’s wrath were born condemned, already under God’s wrath. God’s wrath for the non-elect is not subject to change

For the promise is for you in spite of yourself, as many Jews as the Lord our God will call, in spite of them being Jews, for the elect alone and not for the non-elect. The promise is for your children, as many children as the Lord our God will call, in spite of parents, for the elect alone and not for the non-elect. The promise is for all who are far off, as many non Jews as the Lord our God will call, in spite of them being born outside any covenant, for the elect alone and not for the non-elect

Since our duty is not based on our ability, the soundbite from Augustine (give what you command, and command what you will) is wrong if it’s understood to say that Christians now CAN obey the law at least enough to make it “congruent” or “fitting” (Jonathan Edwards) for God to bless us. The Augustinian soundbite is also wrong if it is used to imply that God in neo-nomian fashion now lowers the standard of the law to the level of what we in the new covenant are now gifted to do IMPERFECTLY.

The law is not the gospel, grace is not the law, and the ability to keep the law is not grace. It’s still too late for justified sinners to keep the law in order to “enter heaven” Those who are already saints are commanded to obey God’s law but not as a condition of covenant blessing.
Romans 5:20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more.

Freedom from the law by Christ’s death imputed is necessary before we do any good works or worship acceptable to God

Those who reduce all post-fall covenants to one covenant of grace tend to say that their children need to have been born in grace in order to be taught the law. Like the Arminians who assume that the duty to believe the gospel implies the ability to believe the gospel, these like John Murray work their way from assumptions about the new capacity of regenerate disposition to denial of antithesis between law and grace for those born “in the covenant”

Mark Jones–When I ask my children to obey me in the Lord should I get rid of the indicative-imperative model for Christian ethics?

There is one divine standard, in this new covenant age, according to which both believers and non-believers are accountable. There are not two different standards. The commandment for children to obey their parents shows no distinction of believers and non-believers, and neither does the commandment to parents to raise their children according to God’s Word.

http://www.apoorwretch.com/2014/06/baptist-answers-to-pca-pastor-mark.html

http://www.patheos.com/blogs/leithart/2017/10/baptists-talk-babies/?

http://www.reformation21.org/blog/2014/06/daddy-am-i-really-forgiven.php

http://www.biblicalhorizons.com/rite-reasons/no-20-daddy-why-was-i-excommunicated/

Do Christians and Their Unbaptized Children Pray to the Same God?

https://contrast2.wordpress.com/2016/05/17/does-teaching-someone-the-bible-make-them-a-christian/

Mark Jones—“Divine grace is not MERELY God’s goodness to the elect in the era of redemptive history. … Divine grace is a perfection of God’s nature, even apart from sin. In the garden, the grace of God was upon Adam.”

John Murray, The Covenant of Grace— “The continued enjoyment of this grace and of the relation established is contingent upon the fulfillment of certain conditions. Grace bestowed implies a subject and reception on the part of that subject. The relation established implies mutuality. The conditions in view are not conditions of bestowal. They are simply the reciprocal responses of faith, love and obedience, apart from which the enjoyment of the covenant blessing and of the covenant relation is inconceivable….the breaking of the covenant is unfaithfulness to a relation constituted and to grace dispensed. By breaking the covenant what is broken is not the condition of bestowal but the condition of consummated fruition.”

Richard Gaffin, by Faith not by Sight, p 103–”The law-gospel antithesis enters NOT BY VIRTUE OF CREATION..but as the consequence of sin…The gospel is to the purpose of removing an absolute law-gospel antithesis in the life of the believer…”

Gaffin— Having been called effectively involves having been regenerated, but the two are not identical. The exercise of the Spirit’s energies in calling produces an enduring change… marked anthropologically by a new and lasting disposition inherent in them, what Scripture calls a new “heart.” That is, at the core of my being, I am no longer against God and disposed to rebel against his will but, now and forever, for him and disposed in the deepest recesses of whom I am to delight in doing his will….The Holy Spirit’s work in the justified ungodly does not MERELY consist of an ongoing countering activity within those otherwise only disposed to be thoroughly resistant and recalcitrant. The definitive change MAINTAINED in believers by the Spirit provides a stable basis WITHIN THEM for renewing and maturing them according to their inner selves (2 Cor. 4:16). The Reformed use of “habitual” to describe this irreversible change, seems appropriate and useful. ”

http://www.opc.org/os.html?article_id=141

Leithart–“God can and does reward appropriate (albeit imperfect) human response. God’s unmerited love, then, does not nullify reciprocity. . . . God’s love is bestowed prior to conditions and is undeserved, yet there are conditions for its continuance”

Leithart: The big difference between the word and baptism is that the word offers God’s grace to everyone-in-general while baptism declares God’s favor TO ME . Baptism wraps the gift of forgiveness and justification and puts MY NAME on the package. Like the gospel, BAPTISM REQUIRES a response of ENDURING faith. Faith involves believing what baptism says ABOUT YOU…The self-imputation of “righteous” is based on the baptismal declaration that we are “justified from sin” by union with the death and resurrection of Jesus. And I can’t, of course, live a life of unbelief and disobedience, and expect baptism to rescue me at the end. Such a life would betray my baptism….. http://www.patheos.com/blogs/evangelicalpulpit/2014/11/no-sacraments-no-protestantism/#ixzz3L1NmJLfk

Wesley, Working Out Our Own Salvation—“Allowing that all persons are dead in sin by nature, this excuses none, seeing that there is no man in a state of nature only. There is no man, unless he has quenched the Holy Spirit, that is wholly void of the grace of God. No man sins because he has not grace, but because he does not use the grace he has.”

John Piper–How then can I say that the judgment of believers will not only be the public declaration of our differing rewards in the kingdom of God, according to our deeds, but will also be the public declaration of our salvation – our entering the kingdom – according to our deeds? When some deeds are exposed at the judgment as a person’s way of life, they will be the evidence that their faith was not transforming and they will not be saved.” (Future Grace, p 366)

Mike Horton: To be claimed as part of God’s holy field comes with threats as well as blessings. Covenant members who do not believe are under the covenant curse. How can they fall under the curses of a covenant to which they didn’t belong? If faith is the only way into membership, then why all the warnings to members of the covenant community to exercise faith and persevere in faith to the end? God promises his saving grace in Christ to each person in baptism, whether they embrace this promise or not. Yet they must embrace the promise in faith. Otherwise, they fall under the covenant curse without Christ as their mediator. The word proclaimed and sealed in the sacraments is valid, regardless of our response, but we don’t enjoy the blessings apart from receiving Christ.”
http://thegospelcoalition.org/blogs/tgc/2012/09/13/kingdom-through-covenant-a-review-by-michael-horton/

Here are several good responses to the related ideas that duty implies ability, or that ability eliminates distinctions between teaching children law and assuming that grace bestowed is necessary to teach children law.

Engelsma: Mike Horton affirms that God promises saving grace in Christ to every baptized baby. This is the same as to affirm that God promised saving grace to Esau in his circumcision. This affirmation implies that God failed to keep His promise. God’s promise failed. Grace is resisted. Grace is ineffectual. The reason, they will say, is the unbelief of Esau. Whatever the reason, grace does not realize itself in one to whom God is gracious. Regardless of the reason for grace’s impotence, the teaching is heretical. If God promises saving grace to both Esau and Jacob, as Horton affirms, but the promise fails because of Esau’s unbelief, then the conclusion necessarily follows that grace succeeded in the case of Jacob, only because of grace causing Jacob to accept grace.”

Tom Nettles—”The idea of universal atonement is not demanded by the Bible at all, but is often assumed as an inference drawn from a no-grace-no-justice assumption…. The piggy-backing of grace onto the command to believe the gospel does not come from the Bible.”

Mark Seifrid— “The Law speaks even to us who are regenerate as fallen human beings. Being a Christian means again and again, in all the trials and temptations of life, hearing and believing the Gospel which overcomes the condemnation pronounced on us by the Law and by our own consciences in which that Law is written….But according to the puritan perspective, Law and Gospel do not address the believing human being in radically different ways, but only in differing degrees according to the measures of “grace” present within them. …. The embedding of the Law within grace qualifies law’s demand—while the Law works the death of sinners, it has a different effect on the righteous. The puritans regards the “flesh” is present as a power that exerts partial influence on us.

http://equip.sbts.edu/wp-content/uploads/2010/07/sbjt_102_sum06-seifrid1.pdf

Paul Helm—“One thing that the Amyraldian proposal does is to weaken connection between the plight of the race in the fall of Adam. For the Amyraldians the responsibility of each of the non-elect comes simply from hearing and not receiving the message of grace.”

Lee irons—”Their principle (that all types must typify grace and cannot typify the works principle) would rule out Adam from being a type of Christ. And what about the types prefiguring the day of judgment throughout the OT? For example, Noah’s flood, the destruction of Sodom and Gomorrah, the plagues of Egypt, the conquest of the Canaanites, the expulsion of Israel from the land in the exile. These are not symbols of grace but of wrath.”

Steve Yang– Murray argues that those who crucified their old self with Christ are no longer under the dominion of sin (Romans 6). He says that “it is wrong to use these texts to support any other view of the victory entailed than that which the Scripture teaches it to be, namely, the radical breach with the power and love of sin which is necessarily the possession of every one who has been united to Christ. Union with Christ is union with him in the efficacy of his death and in virtue of his resurrection – he who thus died and rose again with Christ is freed from sin, and sin will not exercise the dominion” (143). Murray further writes, “the Christian] must reckon himself to be dead indeed unto sin but alive unto God through Jesus Christ his Lord. It is the faith of this fact that provides the basis for, and the incentive to the fulfillment of, the exhortation, ‘Let not sin therefore reign in your mortal body…’” (146).

Murray’s usage of Scripture, however, has failed to prove that the indwelling of the Holy Spirit necessarily changes a person in a progressive sense. His usage of Romans, for instance, is unwarranted for the reason that he assumes that by “the dominion of sin” Paul has an ontological change in mind. However, when Paul wrote “so you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Romans 6:11) the verb he chose to use was logi,zesqe, which means to “consider”, to “count”, to “credit” or to “reckon”. Such a verb is not used in an ontological sense, but in a positional sense. Paul also uses this very verb to describe the manner in which Abraham was counted righteous by God God accounted, or declared, Abraham righteous even though Abraham ontologically wasn’t. Murray’s usage of this passage undermines his own assumptions by reaffirming the positional aspect of God’s blessings.

The freedom from the dominion of sin, which Paul speaks of, is the freedom from the condemnation of sin and from the guilt of falling short of the law’s demands. Whereas Murray would seem to suggest that sanctification is conforming to the law (by the Spirit’s help), Paul’s claim is that “we are released from the law, having died to that which held us captive, IN ORDER TO serve. Whereas Murray would suggest that being freed from the dominion of sin means that the believer has newly attained ability to keep the law, Paul, on the contrary, suggests that such freedom means Christians are absolved from the law’s demands. All the law could do is condemn, kill, and destroy. And it is for this very reason that in Rom. 7:7 Paul anticipates the objection that “doesn’t such a view suggest that the law is sin?” the view that the freedom from the dominion of sin only means that the Spirit aids us in obeying the law would never draw one to raise the objection that the law is sin (in fact, quite the contrary). If one were in line with Pauline theology, one would have to expect answer to similar objections in which Paul faced. The fact that John Murray does not seems to attract such objections only suggests that John Murray is not reading the Apostle Paul correctly.

Stoever, A Faire and Easy Way, p 64 – Cotton professed himself unable to believe it possible for a person to maintain that grace works a condition in him, reveals it, makes a promise to it, and applies it to him, and still not to trust in the work. If a person did not trust in the merit of the work, he would at least be tempted to trust in the right of it to the promise, and he probably would not dare to trust a promise unless he could see a work.

Even if you do what you believe (because you believe), and “choose life”, there is no life in the law

January 23, 2017

There is no life in the law of Moses. There is no life in the law of Christ.
There is only life in the gospel of Christ’s death and resurrection.

Many who preach sermons in churches could preach the very same sermon in synagogues, because they preach the law and not the gospel. They confuse the law with the gospel, because they think that doing the law brings life. Make your choice, these preachers tell us. Believe the law and then do the law, and if you don’t do the law that means you don’t believe the law.

Deuteronomy 30:11 Surely, this commandment that I am commanding you today is NOT TOO HARD FOR YOU, nor is it too far away. 12 It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and DO IT ?” 13 Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and DO IT” 14 No, the word is very near to you; it is in your mouth and in your heart for you to DO 15 See, I have set before you today life and prosperity, death and adversity. 16 IF YOU OBEY the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and DOING his commandments, decrees, and ordinances, then you shall live…. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.

But this choice is not as simple as it sounds, which is why legal preachers also cut themselves (and those who listen to them) some slack. They assure us that we need not live by the letter of the law. They say we can choose life and gain life by doing what the law says but at the same without our relying on our believing and on our doing what the law says. We should remain humble and thank God for helping us do the law. We should not sit in judgment those who don’t do the law well, so that others will not judge us when we don’t do the law better.

These preachers have no good news for sinners like me. These preachers have no good news for people like me who are still very unbelieving.

When Jesus preached in a synagogue, Jesus preached about Himself, not about our doing the law. Of those who are guilty before the law , all those for whom Jesus died (the elect) will be freed from that guilt and given life.

Matthew 11: 8 those who wear soft clothes are in kings’ palaces.

Luke 4: 16 Jesus entered the synagogue on the Sabbath day and stood up to read. 17 The scroll of the prophet Isaiah was given to Him, and unrolling the scroll, He found the place where it was written:
18 The Spirit of the Lord is on Me,
because He has anointed Me
to preach good news to the poor.
He has sent Me
to proclaim freedom to the captives

Luke 4: 25 But I say to you, there were certainly many widows in Israel in Elijah’s days, when the sky was shut up for three years and six months while a great famine came over all the land. 26 Yet Elijah was not sent to any of them—but to one widow outside of Israel. 27 And in the prophet Elisha’s time, there were many in Israel who had serious skin diseases, yet not one of them was healed —only Naaman the Syrian.” 28 When they heard this, everyone in the synagogue was enraged.29 They got up, drove Jesus out of town, and brought Him to the edge of the hill that their town was built on, intending to hurl Jesus over the cliff.

These who come in soft clothes to the synagogues are not offended at the idea of a new perspective in which they become more inclusive and welcome others to do the law with them. But those in soft clothes in the synagogues get angry when anybody “narrows the covenant” to only those sinners whose hope is not in doing the law but in election by grace. Those in soft clothes in synagogues reject any notion that their own children and other family members will not be given enough grace to do enough of the law to receive life.

Deuteronomy 27: 26 Cursed is everyone who does not DO ALL the things written in the book of the law'”

John 3:19– “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their DOING was evil. 20 They do not come to the light, lest their DOING be exposed.

“All who depend on DOING the law are under a curse” (Galatians 3:10).

Those who pursue life by doing and obeying the law also accept the consequences of disobeying law. We are all born condemned, even before we do anything good or bad.
Whether we think we are pursuing life by doing or not, we are all born condemned, with no hope except in the gospel.

Hebrews 6:1– “Therefore leaving the principles of the doctrine of Christ, not laying again the foundation of repentance from dead works, and of faith toward God”

Hebrews 9:14–”How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

Faith in the doctrine of Christ’s death and resurrection can be referred to as obedience in the sense that when we believe in Christ we are doing what God command everybody to do. Thus is why the Scriptures sometimes speak of “obeying the gospel.” But doing the law is not faith in the gospel (Romans 3:28). Since whatever is not faith is sin (Romans 14:23 ) , some have concluded that “works of the law” does not refer to failure before the law in general, but rather to a specific kind of sin–the sin of trying to earn life from God by doing the law. But we are all born condemned because of Adam’s sin and also because of all our sins, not only because of the sin of trying to gain life by law. Even though there was never grace for the non-elect, the non-elect also are born condemned before they did anything good or bad, and before they ever attempted to gain life by doing the law. Romans 9:11 For though the twins were not yet born, and had not done anything GOOD OR BAD, in order that God’s purpose according to His choice might stand, not because of works. Law doing is not simply acts one does without faith. “Works” are “anything we do, whether good or bad.”

Romans 3:19 “The law speaks to those who are under the law, in order that every mouth be silenced, and in order that the whole world be held accountable to God. 20 For ‘no human being will be justified in his sight’ by doing commanded by the law. Through the law comes the knowledge of sin.

Jesus has redeemed His elect people from the curse of the law “by becoming a curse for us” (Galatians 3:13)

Galatians 3: 12 The law is NOT of faith, rather “The one who DOES them shall LIVE by them.” (Leviticus 18:5)

The logic of “if” is the logic of “or”.

Galatians 2:21 if righteousness and life came through doing the law, then Christ died for no purpose.

Christ died for a purpose (all for whom Christ died will be saved) OR righteousness is through our doing the law. No synthesis possible. Christ did not come to help us to get around that antithesis

Galatians 3:18 For IF the inheritance comes by DOING the law, the inheritance does NOT come by promise

Galatians 3:21 For IF a law had been given that could give life, then righteousness would indeed be by doing the law.

Romans 3: 27 Then what becomes of our boasting? It is excluded.

If our doing the law brings life, then trusting only in Christ’s death is excluded. Faith in Christ’s death and resurrection means “not doing the law”

This is why we cannot say that doing the law because we believe gives us life. We do not receive or keep life by doing the law.

John 7:19 “Did not Moses give you the law? Yet none of you keeps the law.”

Acts 13: 36 For David, after he had served the purpose of God in his own generation, died, was laid beside his ancestors, and experienced corruption 37 but Jesus who God raised up experienced no corruption. 38 Let it be known to you therefore, my brothers, that through this man Jesus forgiveness of sins is proclaimed to you; 39 by this Jesus each and every person who believes is set free from all those sins from which you could not be freed by the law of Moses.

II Corinthians 3: 7 Now if the ministry of death, in letters on stone tablets, came in glory so that the people of Israel could not gaze at the face of Moses because of the glory, a glory now set aside, 8 how much more will the ministry of the Holy Spirit come in glory? 9 For if there was glory in the ministry of condemnation, much more does the ministry of justification abound in glory! 10 Indeed, what ONCE HAD glory has lost its glory because of the greater glory. 11 if what was SET ASIDE came through glory, much more has the PERMANENT come in glory!

If you Remember that Somebody Has Something Against You, Then You are not the Forgiver

May 12, 2011

Matthew 5:23–“If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go First be reconciled to your brother.”

Some liberals have a difficult time reading this command correctly, They cannot think of themselves as needing any forgiveness, so they “interpret it” as saying “go to the person who has hurt you and make peace. (Michael Hardin, The Jesus Driven Life, p96)

We are not the ones who reconcile ourselves to God (by not being like Calvinists or other Christians we know). God is the one who reconciles. God is the subject of Reconciliation, But this does not mean that we need to become Socinians who deny that God is also the object of His own Reconciliation.

Romans 5:17 speaks of “receiving the reconciliation”. Why do we “receive the reconciliation”? Why not just say, we were reconciled? In other words, why not just get changed, so we are not at enmity? Why do we receive something?

If there is never legal enmity in God, then there is no wrath, and if not, there is no propitiation, and no need for it. But the problem is not only in our own hearts, at the altar. God has a problem with us, and only God can solve that problem.

Romans 5:17 does not mean overcoming your enmity in order to overcome your enmity! It means to passively receive by imputation what Christ did.

Matthew 5:24 (sermon on the mount) commands “leave your gift there before the altar and first be reconciled to your brother.” So, even though sinners are the objects of reconciliation, though sinners receive it, this reconciliation is not only the overcoming of the hostility of the elect, but what God has done in Christ to overcome God’s own judicial hostility to elect sinners.

John Murray: “In the Scripture the actual terms used with reference to the reconciliation wrought by Christ are to the effect that we are reconciled to God (Rom. 5:10) and that God reconciles us to Himself (II Cor. 5:18, 19; Eph. 2:16; Col. 1:2-22). Never is it expressly stated that God is reconciled to us.

It has often been stated, therefore, that the cross of Christ, insofar as it contemplated reconciliation, did not terminate upon God to the removal of His alienation from us but simply and solely upon us to the removal of our alienation from Him. In other words, it is not that which God has against us that is dealt with in the reconciliation but only our enmity against Him. It is strange that this contention should be so persistent, that scholars should be content with what is, to say the least, so superficial an interpretation of the usage of Scripture in reference to the term in question.

It is not to be denied that the reconciliation is concerned with our enmity against God. Reconciliation, like all the other categories deals with sin and the liability proceeding from it. And sin is enmity against God. But, when the teaching of Scripture is properly analyzed, it will be seen that reconciliation involves much more than that which might appear at first sight to be the case.

When in Matthew 5:24 we read, “Be reconciled to thy brother,” we have an example of the use of the word “reconcile” that should caution us against a common inference. In this instance the person bringing his gift to the altar is reminded that his brother has something against him. It is this grievance on the part of the other that is the reason for interrupting his act of worship. It is the grievance of the other that the worshiper must take into account, and it is the removal of that grievance, of that alienation that the reconciliation which he is required to effect contemplates.

He is to do all that is necessary to remove the alienation of the other. It is plain, therefore, that what the reconciliation must effect is the change of (forensic, judicial) declaration on the part of the other, namely, the person called the brother. Thus we are pointed in a very different direction from that which we might have expected from the mere formula “be reconciled.”

And although it is the “against” of the brother that is in view as requiring a change, the exhortation is in terms of “be reconciled to thy brother” and not at all “Let thy brother be reconciled to thee.” By this analysis it can easily be seen that the formula “reconciled to God” can well mean that what the reconciliation has in view is God’s alienation from us and the removal of that alienation. Matthew 5:23, 24 shows how indefensible is an interpretation that rests its case upon what, at best, is mere appearance.

John Murray’s Mono-Covenantalism

February 2, 2010

John Murray’s Mono-Covenantalism, by David Gordon, in By Faith Alone, edited by Gary Johnson and Guy Waters (Crossway,2006, p121

I am perfectly happy with retaining the covenant of works, by any label, because it was a historic covenant; what I am less happy with is the language of the covenant of grace, because this is a genuinely unbiblical use of biblical language; biblically, covenant is always a historic arrangement, inaugurated in space and time.

Once covenant refers to an over-arching divine decree or purpose to redeem the elect in Christ, confusion Is sure to follow.  In my opinion, Murray kept what ought to be discarded and discarded what ought to be kept.

John Murray despised dispensationalism. We all disagree with it, but few of us with the passion of John Murray. Indeed, some of the historic premillenialists who left Westminster Seminary complained that Murray’s attack on dispensationalism made them feel  attacked also.

What Murray jettisoned was the notion of distinctions of kind between the covenants. He wrote that was not “any reason for construing the Mosaic covenant in terms different from those of the Abrahamic.” Murray believed that the only relation God sustains to people is that of Redeemer.  I would argue, by contrast, that God was just as surely Israel’s God when He cursed the nation as when He blessed it.

The first generation of the magisterial Reformers would have emphasized discontinuity; they believed that Rome retained too much continuity with the levitical aspects of the Sinai administration. But the Auburn theology cannot describe covenant theology without reference to dispensationalism, despite the historical reality that covenant theology was here for several centuries before dispensationalism appeared.

My own way of discerning whether a person really has an understanding of covenant theology is to see whether he can describe it without reference to dispensationalism.

When Paul and the other NT writers use the word covenant, there is almost always an immediate contextual clue to which biblical covenant is being referred to, such as “the covenant of circumcision” (Acts 7:8)  The New Testament writers were not mono-covenantal regarding the Old Testament (see Rom 9:4, Eph 2:12; Gal 4:24).

Does God Count the Apology as the Cleaning?

January 28, 2010

From Facebook’s Preaching Christ Crucified discussion:

Is a symptom of Piper’s error the way he speaks of the atonement and/or who it’s for  – making faith the righteousness? Seems you told me in times past that this is what Piper does in his book on imputed righteousness.

It’s confused, like John Murray’s commentary on Romans. First, he does a good job of showing why faith cannot be the righteousness. Second, he assumes that Gen 3:15 and Romans 4 are teaching that God counts the faith as if it were the righteousness, it being an “instrumental condition”.

I am serious. Murray’s reasons why faith is not the righteousness are excellent.  But then he takes it all away: my theology say but the text says. He needed to ask himself again if he was right about what the text said. The object of faith is what is imputed, not the message but the righteousness that the message talks about.

The worst part of Piper is his illustration. Son fails to clean the room. Dad cleans the room for the son. Thenthe  son apologises. Therefore, Piper says, dad’s cleaning is the righteousness and not the apology, therefore I will count the apology as the righteousness. Makes no sense…

Scott Price wrote on January 20, 2010 at 6:42am

Wow, Piper blows it on the example. That’s just plain and simple conditionalism, like Arminians do. So much for him being a ‘7 pointer’. That’s what I can’t figure. You mentioned his work on Romans 9 was great and he claims to believe in double predestination but yet has this 2 wills of God thing goin on.

Though people hold a mix sometimes of good and error, BUT it seems the shift is from the  cross to preaching it to shave off the offense of it.

There seems to be a big concern in the minds of some to want to psychologically condition the mind of the hearer to feel more comfortable about the cross instead of offended by it. There is no doubt that the Spirit of God uses the offense of the cross in true preaching.

The Amyraldian gives lips service to sovereign grace and widens the door of the Atonement more than God Himself does and he thinks he is actually helping the sinner.  They think if Christ only died for the elect how can the hearer know he is elect and thus they adjust their message and it does not become about the cross and Christ anymore, it becomes  what is available on conditions.