Calvinists can be Antinomian. In my opinion, the YRR (Young Restless Reformed) crowd can be especially prone to this. Many have entered the reformed faith coming out of a "commit your life to Christ in order to be saved" background, where you are always questioning whether your commitment to Christ is strong enough to actually be saved. What I do not want to do is cast doubt in those who have weak assurance of their faith. What I do want to do is to steer them in the direction of a stronger, more robust assurance without them having to think like a cheap gracer.
For starters, let's remember that salvation is in one sense a past event, in another an ongoing event, and in another a future event. In Christ, we are a new creation. United by faith to Him, God sees us as holy and righteous with the robes of Jesus. Jesus Himself tells us that nothing can take us from His or His Father's hands. If one is truly united to Christ by faith, and no one can change that, it follows that we cannot be taken from Christ by anyone or anything.
What, however, is it that justifies us? It is our faith. The faith is a gift from God that we exercise, and it's power lies not in our willing but in the Christ who we are trusting in for our strength. That faith is a working faith, not in a mere social justice sense, but it is a working faith that seeks to be more like Christ. It is a faith that fights to cling to Christ more tightly, not in order to make peace with sin, but to draw strength to fight against the sin warring within us. Perhaps most importantly for this blog post, it is a faith that recognizes that the call Christ gave was a call to bear the burden of the the cross with Him (Lk. 9:23).
How do we take up the cross daily and follow Christ? The strength of the Holy Spirit and His example are indeed the means, but what does taking up the cross daily look like? After all, didn't Christ die in one day, not His whole life? Yes and no. He bore our sins on the cross, but He bore the curse of sin that effects all creation His entire earthly life. Romans 8:3 says that God condemned sin in the flesh- Christ's flesh. Christ came in the likeness of sinful man, dealing with the same temptations as we as fallen men do, yet He prevailed without sinning. This daily struggle against temptation, against turning the rocks to bread after not eating for forty days when the devil tempted Christ, is the high calling of being a Christian. When Christ bids us come to Him, He bids us come and die. To what? To sinful self. The war against sin does not end at salvation. It begins at salvation.
This can be confused especially when one comes out of a background where the gospel has been presented in such a way that you must dedicate your life to Christ in order to be forgiven. This is putting the cart before the horse. The truth is, in order to dedicate your life to Christ, you must first be forgiven. That is, you must have the Spirit of Christ in you. You must be born again into the family of God before you can start living like a son, like Christ.
The danger that I sometimes see is when reformed people look at the gospel as having no demands on our part. It does have demands on our part- we must take up our cross daily and die to self. But we do not do that in order to be saved. Rather, that is the gift that salvation gives us. It is a privilege to have travail in our souls because of our depravity. It is medicine when we are sick to our stomachs because of our profound wretchedness. It is the conviction of the Holy Spirit, the conviction of Christ, that leads us to, by the same Spirit, put to death the lusting flesh.
Yet we choke out the cross that we are to bear when we begin to think of the gospel in such a way that the gospel has already been borne for us so that we should never feel guilty or burdened by our sins again. Carrying a cross daily is a burden! Why do we seek to see the gospel as a burdenless gospel, a gospel that doesn't tell us that there is a long road of sin to starve and death to bear before final glory?
Do I really think that Calvinists frame their view of the gospel and sanctification in Antinomian terms? Of course not, we are too theologically astute to admit to that heresy. But we do it practically when we see the gospel as something to get rid of healthy, sanctifying convictions of sin that the Holy Spirit has wrought in us. We do it when we have as a basis to our beliefs that any conviction for sin after we are saved is somehow a doubting in the power of the gospel to save us, rather than seeing conviction as something that reception of the gospel (that salvation) gave us.
Repentance, like faith, isn't a one time flu shot that you get at conversion and then never do again. The Christian life is characterized by a lifestyle of repentance, or should be at least. What does this mean? It means that we confess our sins as 1 John teaches us to do, even after we are saved. God says if we do so, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. The fruit of true, saving, united to Christ faith is a lifestyle of cross-bearing, which means fighting against indwelling sin and repenting when we fail. And we will fail often. What is our motivation for continuing on? The gospel. The cross. Christ.
The gospel sets us free to walk the same road Christ trod- the road to the cross, carrying our crosses of indwelling sin all along the way. The glorious difference is we are carrying and killing already crucified sins, we are carrying a cross that already bore a Man that died for us. We are killing sins that have already been forgiven, to face a death that has already been defeated.
This is the indicative. The imperative, then, is not to use the cross as a crutch to pacify our convictions of very real sin that still wars within us, but to kill it because, in Christ, we actually can. And we do it with full assurance that we are already forgiven.
Thursday, February 14, 2013
Monday, February 11, 2013
By: Thomas Clayton Booher
1 Peter 3:9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called.
In part 7 (1 Peter 2:9) of this series, some introductory remarks were made as to who the recipients of Peter’s letter were. Suffice it to say that they were probably as much Gentile as they were Jew.
At the end of the preceding chapter (3:13ff), Peter begins to write about submission to authority. This included the requirement to subject one’s self to institutions (governmental agencies and leaders) that have no root in a biblical world-view even to the point of openly honoring the pagan emperor. This would likely have been easier for Gentile Christians than for Jewish. The Gentile would have grown up living self-consciously as a citizen of the
The Emperor in Rome would have been his emperor,
much like one born and raised in the honors the President
as his President. A Jew may have recognized the absolute sovereignty of United States , but that would have
been softened by his self-identity as a descendant of Abraham and his conscious
place in the Old Testament system of worship. Rome
One area of subjection included servants submitting to their masters even to the point of patiently suffering undeserved punishment (3:18-20). It is quite interesting that Peter intends to encourage the victims of such punishment by telling them that that kind of suffering is precisely what they were called to. In their calling to be saints, they were called to suffer, just as Christ suffered, giving them an example to follow (3:21).
In chapter 3, the focus remains on the matter of submission, but he addresses the wives. Peter assumes his readers are familiar with the Old Testament personalities of Abraham and Sarah. Paul uses Sarah as an illustration of how a wife should be obedient to her husband.
Jews would have been thoroughly familiar with that story, Gentiles not likely so. In their early life as a converted Gentile, much of the Old Testament would have been unfamiliar, unless there had been some Jewish influence in their pre-Christian state. That is not as unlikely as one might think, however. There are many New Testament references to God-fearers (Acts 10:1, 2; 13:16, 26), or Gentiles who had taken to worshipping the God of the Jews without taking to their cultic rites, in particular, circumcision. At any rate, Peter uses Sarah as an example of how the wives were obliged to submit themselves to their husbands. The rationale was not only the obvious authority structure God had revealed through the Old Testament (exampled by Sarah and Abraham), but also a practical one. Through their conduct, wives might win an unbelieving husband over to the faith (3:1).
The husband, on the other hand, though he is not subject to the authority of his wife, he must honor her and treat her as he would treat a fragile vessel, such as fine china (3:7; see The Myth of the Weaker Vessel).
Peter then makes a general, blanket charge to his Christian readers, Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous.... (3:8). It is clear at this point that the target of his remarks in our text (3:9) is directed to the Christian. In the context of the interrelationships between a countryman and those in authority over him, the servant under the authority of his master, the wife under the authority of her husband, there is this principle of compassion, love, and tenderheartedness that is at the core. It is through an internal, selfless attitude expressed outwardly by deeds of mercy, meekness, humility, kindness, faithfulness, courtesy - in a word, love - that enables one to place himself under the subjection of another. It is even appropriately applicable in his word to the husband (3:7, a word to one who is the authority figure, not the subordinate) – the husband cannot hold his wife up as a prized vessel unless his heart is right and these graces are at work in him.
In our text (3:9), Peter puts his finger on something that is contrary to the requisite internal attributes of 3:8 (i.e., the brotherly love, compassion, tenderheartedness, and courtesy). It is a behavior that expresses anger, disrespect, pride, and hatred; traits that are a product not of God’s Spirit (Gal 5:22, 23) but his sinful heart (cf Gal 5:19-21). It is our reaction to the meanness, selfishness, discourtesy, cruelty, abuse from another. It is often the first impulse that comes when we have been slighted or treated badly by another. Even the slightest offense evokes this behavior, which is to return in kind the offense suffered.
I had a friend once who often declared that he did not get mad – he got even. Such an attitude does not express a work of grace in the heart. God has not called us to this. As saints in pursuit of a holy life, pleasing to the Lord, we are not to get even. When we are personally affronted our saintly response is to render good for evil (Romans 12:17-21), to bless not curse. That can only come with a changed heart through the grace of God’s salvation, and a conscious effort to suppress the sinful urge to render evil for evil and replace it with a trust in God’s purposes and acts of mercy and love toward our adversary.
Again, Peter is directing his charge to the Christian community. This is how we are to act toward each other. It is in line with Paul’s imperative to esteem our fellow believer better than ourselves (Phil 2:3) invoking the great example of our Lord whose humility was expressed in his setting aside his divine glory and taking on humanity so completely that he suffered the frailties of this life and learned obedience to the point of dying the death of the cross (Phil 2:5-8).
Peter characterizes our call as one wherein we must kill our pride, deny our sin (which seeks to win us back), and regard ourselves as less than our peers. This is what Christ required of his disciples as he pointed to himself as the grand example (Matt 20:25-28). The call to be a saint is a call to a humility that the world would laugh at. It is a humility that does not come naturally – we were not born with it, and it is something that we are averse to putting on. It is a hard thing. It takes a lifetime of work, and even at the end, we still need the admonitions of Peter and Paul to keep us faithful.
Let us then strive to be faithful in our call as Paul exhorts, ....walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace (Eph 4:1-3).