Book Review: “The Race Set Before Us: A Biblical Theology of Perseverance & Assurance”; Part 1, the Introduction
Confusion reigns in Christianity regarding salvation and its relationship to the Christian life. In other words, the Christian academia of Western culture has failed to clarify the issue. Christians have bought into the idea that truth must be certified by graduates from institutions of “higher learning.” What the average Christian learns on their own is apparently “lower learning.” Yet, why the confusion? We have had 2000 years to straighten all of this out. It just feeds the idea among the lost that truth can’t be known. A reader sent me some information on yet another Reformed yearly conference. The focus of the conference is a conglomerate of Reformed dead guys. Classic. And so it goes. Dating myself, I will say, “The beat goes on.”
Thomas R. Schreiner and Ardel B. Caneday wrote a book in 2001 that seeks to clarify the issue. I have read the introduction thus far and find it dazzling enough to push a book review into my schedule that I don’t have time to do. Don’t tell Susan.
The introduction is pretty beefy and it over-fulfills the rule of setting the parameters of a book in the introduction. But yet, though they show their hand completely, a well-orchestrated and interesting argument is anticipated. Their arguments are concrete, and respect the intelligence of the reader. As someone who has suffered through the massive droning of Reformed mystic despots, both ancient and contemporary, I find my initial perusing of the book engaging, honest, definitive, and propositional. The usual attitude that nuance and ambiguity is necessary because most are not ready for deep, hard, Reformed truth seems to be completely absent. I heard a comment the other day: because John Piper is on a much higher spiritual plane than us—it is alright if we don’t understand everything he is teaching. The reason that this book is the antithesis of that gagathon is uncertain. They are college professors and obviously love to teach—perhaps that’s the reason.
This is not entirely surprising. Christians who know something of Caneday (and I do) are aware that he has a sincere love for others. The other author I cannot speak for other than the fact that he graduated from Southern Seminary which is a bastion of evil. Nevertheless, already, I would recommend the book because it posits a compelling argument. I hold to the idea that salvation is already, and already, not “already—not yet.” Our race in sanctification is for rewards in this life (one being assurance) and the life to come; salvation is not the reward of the race. From the introduction, I get the idea that they may not agree with that, but I welcome an intelligent, objective, and definitive challenge to my present position. That’s just a healthy thing to do—If you can find such an argument among the mass of young, arrogant, petulant, “pastors” of our day. This book promises to be different.
The introduction has some problems, but still poses substantial challenges for someone who holds my position (per the usual, I have scanned the whole book and have returned to the beginning for the detailed pondering thereof). Not only that, it presents a concrete, substantive argument for the rest though substantially flawed in regard to doctrinal correctness. But all in all, what I am trying to say is that this book poses an important and dignified argument in the debate. Buy the book if you want an intelligent analysis from that perspective.
First problem: the authors say that they wrote the book from the “Biblical Theology” perspective. Uh, that’s usually the Redemptive Historical hermeneutic (see chapter 3 of The Truth About New Calvinism vol. 1). Second, according to the introduction, the book is based on eight types of Scriptures that indicate salvation must be finished by perseverance. I do not believe that seven of their eight types present that idea biblically. However, it would seem that one of the types presented does, and that must be reconciled, so read on I will. Third, they speak of the“obedience of faith” which is a creep alert. That MIGHT indicate a sanctification by faith alone that results in Jesus persevering for us and thereby finishing our salvation. Fourth, they quote Augustine (no secret that he was a neo-Platonist) favorably in regard to the “obedient faith” thing. Creep alert just went from blue to yellow. Fifth, justification can’t be a race in the athletic motif that the authors present because righteousness, faith, salvation, and justification are apart from any kind of standard, or law. Yes, the apostle Paul said that he could be “disqualified,” but he couldn’t have been talking about a race to a finish-line where the prize is final salvation. Salvation has no standard—it is “apart from the law.” The question of how much? perseverance would be a problem in, and of itself except for the fact that there is no measure or standard to begin with. Sixth, they speak of assurance as having “three legs” (God’s promises, fruit of the Spirit and His witness) and OBEDIENCE is NOT one. How can this be? Why the exclusion of the undeniable link between our obedience and assurance?
Nevertheless, the book is causing me to take a closer look at what I believe about these things. I believe the authors are sincere and have the hearts of teachers. I do not believe they are a part of the Reformed mystic despot wolf pack. I believe the book will help sharpen and clarify my thinking on this issue.
Honest debate always does.
paul
Christian Husbands and Fathers Will Be Held Accountable for Leading Their Families in Calvinism’s False Gospel
I see a significant laxness towards doctrinal issues in regard to where one goes to church, especially from husbands, and fathers. “But as for me and my household, we will serve the LORD (Joshua 24:15)” is now, But as for me and my household, we will follow the elders. Certainly, the church has never been fuller of mindless, man-following, wimpy husbands.
Husbands are supposed to be like Christ. Christ washes His church in the water of truth. Yes, I know the womenfolk can think for themselves. Here at PPT/TANC, it is mostly women who show theological aptitude in our correspondence with friends of the ministry. Nevertheless, Ephesians chapter five makes it clear that men are responsible for leading their families in truth—not alone, but they are certainly to be in the lead or at least a co-lead for crying out loud. And by the way, elders are nowhere to be found in Ephesians five. Men, Reformed elders have NO authority in your home, period! YOU, and you alone are the pastor of your home. And if you are mixing it up with some Reformed elders who do not get that (and few do), take this advice from someone who learned the hard way: go to your local police station and get a restraining order based on stalking laws, and then notify the local press that you have done so.
Christ said that those who learn His truth and apply it to their lives, and teach others to do the same will be great in the kingdom of heaven (Matthew 5:19). But many husbands in our day want to be great in the eyes of pompous philosopher kings. Christ warned that the LEAST of His commandments were not to be “relaxed.” Many pathetic, spiritually effeminate husbands in our day allow their families to attend Reformed churches that teach the following:
1. Progressive justification.
2. Gospel contemplationism.
3. The complete eradication of self-worth and confidence in applying God-given talents to life.
4. Elder absolution.
5. “Community” as the focal point of all life in Christ.
6. Elder intermediate interpretation of the Bible.
7. Antinomianism.
Basically, they have relinguished total control of their families to sectarian brute beasts. They would do anything that a Reformed elder told them to do, and often do so accordingly. Look, we deal with this. Even husbands who leave Reformed circles have a sort of Stockholm syndrome. They are full of fear, and their life is in turmoil just because they asked a few questions. I correspond with people who are in these groups and are afraid to leave. They are clearly brainwashed, but a consistent comment is, “The leadership doesn’t like to be questioned.” We have even offered asylum to one person in the form of housing, work, and legal counsel. Huh? Right, these groups, i.e., New Calvinism, use “biblical counseling” to gather data on people and then clearly use that information to control them. This is commonplace in the movement. Unless you want a couple of hundred people knowing about sin that you have repented of when you are “brought up before the congregation”—you will play ball the way the elders want you to. Or else.
Doctrinal discrepancy is reason enough, but many husbands relinquish their responsibility before God to lead their home and support this tyranny with their money. After all, not tithing can get you brought up on church discipline in these churches. This is yet another thing that is becoming commonplace as this Reformed movement grows unhindered and unquestioned.
But I have to believe that there will be a day of reckoning, and doctrinal ignorance will be no excuse.
paul
The Potter’s House: Sunday, 1/6/2013; Romans 5:1-5
“In sanctification, our work and the Holy Spirit’s work are seamless”
There are a number of extremely important truths presented here in the fifth chapter of Romans. These are truths that are also particularly important in our day because of the kind of teachings that are in vogue. I would like to first point out that Paul does something here in the first verse that he does throughout his writings: both God the Father and Jesus Christ are strongly emphasized. The stated purpose of salvation in verse one is to reconcile humanity with God. Mankind is God’s enemy. Christ went to the cross to pay the penalty for our sin and was resurrected by God’s power (Ephesians 1:20). He went there for the purpose of reconciling us to God. Salvation is Trinitarian, and an overemphasis on a member of the Trinity is often present with the root of most heresies. And let there be no doubt: an overemphasis on Christ in our day is in the same vein of cults that overemphasize the Father to the exclusion of Christ, and other movements that overemphasize the Spirit to the exclusion of the Father and Christ. Chapter five also reiterates the importance of recognizing that justification is a finished work, and the strong dichotomy between justification and our Christian life (sanctification).
What we are given freely by faith alone is experienced in greater measure in our sanctification—if we have proper understanding of gospel basics. The work of justification is finished. The Father, the Son, and the Holy Spirit all had a role until Christ was resurrected. Christ was raised for our justification (Romans 4:25). He then sat down at the right hand of the Father (Hebrews 1:3). That work is finished, but the Trinity still works in our sanctification. We have all three of the Trinity members behind us in our Christian walk. BUT, reconciliation is a ministry that has given us “access” to the kingdom and now is one of our ministries to the world (2Corinthians 5:18-21). We must understand the actions of the Trinity in Justification and in sanctification as being different actions for different purposes. The confusion of these two works has been detrimental to innumerable Christians.
One of the great gifts of salvation is hope. Life without salvation has no hope. The unsaved are God’s enemies; they are under the constant threat of the revelation of God’s wrath; have little wisdom for making life work in a fulfilling way; and only have eternal judgment to look forward to in the end. Their life will not have a good ending, and they know it. A story with an assured bad ending is hopelessness. The unsaved live in an uncertain (from the mortal perspective) time frame that seeks to keep them as comfortable as possible until the tragic end. Without a doubt, most so-called mental illness is the result of hopelessness. This also hearkens back to the question of what we really want to draw from human wisdom in regard to life and godliness from people who have no hope.
In verse two, we have the hope of justification. It was obtained by faith alone, and rejoices in the grace of God and His glory. Our life story will have a glorious end. We are no longer “under the law”….for justification. But now, the law informs us in regard to something about our hope:
3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.
What does trouble in the life of an unbeliever avail? It is a disturbance in their effort to remain as comfortable as possible until they enter eternal judgment. Their only hope is a temporary hope that man can help them salvage as much of their uncertain comfort that may remain. Believers receive hope in the gospel of first importance, but now as the law informs our sanctification, we find that trouble in life aids us in a greater realization of the hope that lies ahead. We are saved in great power and hope (1Thessalonians 1:4, 5), but if we do not begin to rightly apply the law to our sanctification (which cannot effect our justification because there is no law in justification) our assurance will begin to wane, along with hope, and leading to shame.
Paul told Timothy that rightly dividing the law would result in a workman not being ashamed (2Timothy 1:15,16). In verses three and four, Paul documents the process of applying God’s wisdom to trouble in life in order to increase hope—leading to the absence of shame (guilt). Paul might have used the word “rejoice” to get their attention in regard to the Christian approach to trouble as opposed to that of the world. But at any rate, trouble in life lends opportunity for Christians to be more assured of their salvation. You cannot separate hope and assurance. When assurance lacks, the lack of hope follows. A saint that is 100% assured of heaven is immovable as well. What can this world possibly do to him or her?
Paul even explains the details of the process stated in verses 3-5. Endurance produces character. How so? Well, in the law, we find that “trouble,” “temptation,” and “trials” are all words that are used interchangeably. Why? Answer: we are often tempted to sin in a trial.
James 1:2—Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing….12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
Perhaps we are in the trial because of sin to begin with. “Endurance” is equal to thinking the right way, praying the right way, and doing the right things in a trial. It is the proper application of biblical wisdom to life; so, not surprisingly, it builds what? Right, character.
Now, when we see the character, although we study the issue to find God’s wisdom (that’s what a disciple is, a “learner”) and successfully apply it to our lives, we know that we are actually seeing the “fruit of the Spirit.” In sanctification, our work and the Holy Spirit’s work are seamless. Sure, if we don’t work in sanctification, the Holy Spirit will still work, but more than likely it will be works that seek to confront our spiritual laziness. And, if we grieve Him (Ephesians 4:30), we will live an anemic life full of fear.
One of the fruits of the Holy Spirit is “self-control.” If there is no temptation present, self-control is not needed. And who is doing the controlling? Self– control. We are doing the controlling. But whose fruit is it? Answer: the Holy Spirit’s. We must work. The Holy Spirit will work. But where the two works divide in the finished results is not ascertainable. However, the law is full of promises in this regard: if we do A, the Holy Spirit will do B. There are many different motivations in sanctification to obey Scripture. We are even warned that there is judgment in this life for doing wrong as a Christian (1Thessalonians 4:6, 7, 1Corinthians 11:30-32, 1John 5:16-18, 1Corinthians 5:4,5). But it is a judgment separate from justification. It is a judgment that renders unfortunate consequences in this life.
Paul is describing a sanctification process. Endurance leading to character and hope, resulting in a clear conscience, and manifesting the love of the Holy Spirit in our hearts. I believe this is a testimony of God’s love for us when this process is functioning the way God wants it to. But now one cries out:
See! See!, you are teaching that God’s love for us is increased via certain behaviors; i.e., KEEPING THE LAW! You are saying that we earn God’s love through works!
No I am not, and this idea can be sold to many Christians in our day because of doctrinal illiteracy. Churches must begin to strive for doctrinal education to be returned to the local churches. I have come to believe that seminaries do more harm to Christianity than good.
When we are saved, we are given all of God’s love and righteousness. We cannot earn any of it. It is by faith alone. That granting is initially experienced with much exhilaration, but in sanctification, the question becomes to what degree that we will EXPERIENCE the gift! As we have previously noted in this study series, salvation is separate from justification. Justification is a onetime legal declaration. Salvation is also finished in that its fullness has been credited to our account, in full, and once for all time. Note Ephesians 1:15-23:
15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.
Salvation doesn’t grow. But our experience of it in sanctification certainly does. As far as the “victorious” Christina life—there has already been a victory—are we going to live the victory and show it to the world in order to glorify God? Will we live a life that causes people to come to us privately and ask about…. what? Our “hope,” right? That’s the word Peter used, right? (1Peter 3:15). Paul notes in our Romans text at hand that hope grows in our Christian life if we deal with life God’s way. BUT it requires our colaboring with the Spirit in sanctification.
This is the dreadful evil of our day: the Christian witness is sapped because of passive sanctification. Why is this? Clearly, it is because sanctification is seen as the “growing part” of our salvation that COMPLETES justification. Therefore, what we do in sanctification is seen as affecting our “just standing.” This is the paramount reason for crippled sanctification in our day. It is the reason for lack of assurance; lack of hope; lack of evangelism, and lack of a powerful Christian witness in the world. As this ministry constantly harps, it is the difference between the linear gospel and the parallel gospel. Some illustrative charts that we use are following:
In the remainder of the chapter, Paul writes about before and after: before salvation; and after salvation. Justification and sanctification are two different realities. Treating them as the same will devastate Christian living. Everywhere Susan and I go, Christians tiptoe around the issue of obedience in sanctification as if it is the Bubonic Plague. Again, this is due to fear that what we do in sanctification might in some way effect our “just standing.” Not the Apostle Paul:
1Thessalonians 4:1— Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is the will of God, your sanctification: that you abstain from sexual immorality; 4 that each one of you know how to control his own body in holiness and honor, 5 not in the passion of lust like the Gentiles who do not know God; 6 that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7 For God has not called us for impurity, but in holiness. 8 Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
And not Peter:
2Peter 1:3—His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities[f] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
12 Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. 13 I think it right, as long as I am in this body, to stir you up by way of reminder, 14 since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. 15 And I will make every effort so that after my departure you may be able at any time to recall these things.
All of God’s divine power for life and godliness has been granted to us in full. We are now called to be partakers of the divine nature. We have it all, but we must become, what? Answer: “partakers.” We must ADD certain things to our faith as we learn them, and by doing that we “make our calling and election sure.” And we also prepare for ourselves a “rich entry” rather than a deathbed laden with regret, doubt, and a shred of hope.
This is such a critical truth: the difference between who we were and who we are now; and how that applies to our present sanctification. It is the focus of Romans five, and we will continue to delve into this deeper next week with the Apostle Paul’s help.
Calvin’s False Gospel: 8 Contradictions in Romans 5
5:1—Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
I. Calvinism teaches that we are also sanctified by faith alone. The same faith alone that justified us also sanctifies us.
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
II. Calvinism teaches that trouble serves to better show us our weakness in order that the gospel be glorified (made bigger while we are made smaller). Verses 3-5 state the opposite. Remember, Calvinism teaches that all reality is the understanding of our sinfulness (as Christians) as set against God’s holiness.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
III. Verse eight clearly states “sinners” in the past tense. This refers to being under the dominion of sin which is synonymous with being “under the law” (Romans 6:14). We are no longer under the bondage of sin as Christians. Calvinists clearly teach that we are.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
IV. Not all, but a large vein of Calvinists believe that Christ’s death alone did not justify us, but He also lived a perfect life that is imputed to our sanctification in order to complete justification. We were justified by His death and resurrection alone (Romans 4:24, 25).
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
V. In Calvinism, the receiving of the atonement must be maintained by faith alone in sanctification. We are not sealed by the resurrection of Christ or the Holy Spirit (Ephesians 4:30, Romans 5:10).
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:13 (For until the law sin was in the world: but sin is not imputed when there is no law.
VI. One reason that Christians cannot be called sinners is because there is no law in which to judge our just standing. We were justified APART from the law (Romans 3:21). In Calvinism, the fact that the law is still the standard for our justification is abundantly clear. The law informs our sanctification, but is APART from our justification (Galatians 4:21). The law is APART from our justification, but it is the truth we obey in sanctification (Galatians 5:, 6,7).
18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.
VII. This clearly contradicts the Calvinist view that we are also justified by the life Christ lived. Clearly, we were justified by “one act.”
20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.
VIII. Again, “under the law” only increases sin because we are in bondage to it and death reins accordingly. We are “under grace” were righteousness reins. That doesn’t mean the “old man” that was put to death does not get the upper hand from time to time. But that sin cannot be counted against our justification because we are no longer “under the law” (Romans 6:6), and because we are born again of God’s seed (1John 3:9), it is really not we who are sinning (Romans 7:20).
paul
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