Paul's Passing Thoughts

The Songs of Protestantism Say It All – Christians Are Still Sinners in Need of Daily Re-Salvation

Posted in Uncategorized by Andy Young, PPT contributing editor on July 28, 2017

This Sunday while you’re sitting in your local institutional protestant church, take out the hymnbook in front of you and open to any hymn. Read the lyrics carefully and ask yourself why the words talk about saved people as if they are still unsaved.


Nothing but the Blood
– Robert Lowry, 1876

What can wash away my sin? Nothing but the blood of Jesus;
What can make me whole again?  Nothing but the blood of Jesus.

Refrain:
Oh! precious is the flow
That makes me white as snow;
No other fount I know,
Nothing but the blood of Jesus.

For my pardon, this I see, Nothing but the blood of Jesus;
For my cleansing this my plea, Nothing but the blood of Jesus.

Nothing can for sin atone, Nothing but the blood of Jesus;
Naught of good that I have done, Nothing but the blood of Jesus.

This is all my hope and peace, Nothing but the blood of Jesus;
This is all my righteousness, Nothing but the blood of Jesus.

 

His Robes for Mine – Lyrics by Chris Anderson, Music by Greg Habegger; 2008

His robes for mine: O wonderful exchange!
Clothed in my sin, Christ suffered ‘neath God’s rage.
Draped in His righteousness, I’m justified.
In Christ I live, for in my place He died.

Refrain:
I cling to Christ, and marvel at the cost:
Jesus forsaken, God estranged from God.
Bought by such love, my life is not my own.
My praise-my all-shall be for Christ alone.

His robes for mine: what cause have I for dread?
God’s daunting Law Christ mastered in my stead.
Faultless I stand with righteous works not mine,
Saved by my Lord’s vicarious death and life.

His robes for mine: God’s justice is appeased.
Jesus is crushed, and thus the Father’s pleased.
Christ drank God’s wrath on sin, then cried “’Tis done!”
Sin’s wage is paid; propitiation won.

His robes for mine: such anguish none can know.
Christ, God’s beloved, condemned as though His foe.
He, as though I, accursed and left alone;
I, as though He, embraced and welcomed home!

If you look up the above hymn on Anderson’s Church Works Media web page, you will find the following under the heading “Doctrinal Notes.” I don’t think any commentary is needed from me. The words speak for themselves.  But notice the authentic protestant orthodoxy of Law being the standard of righteousness in direct contradiction to Romans 3:21, 28!

“Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn ‘His Robes for Mine’:

“The 4 verses focus on 4 major themes included in the doctrine of justification. Verse 1 addresses the hymn’s overriding theme of “The Great Exchange.” Jesus Christ was made sin for us in order that we might be declared righteous in Him. The great doctrine of imputed righteousness and unrighteousness grows out of a number of wondrous texts (2 Corinthians 5:21; Romans 3:19-4:8; Philippians 3:9) and is often pictured in Scripture by the exchange of garments (Isaiah 61:10; Zechariah 3; Matthew 22:1-14; Revelation 7:9-14). Hence, the theme of the song.

Verse 2 focuses on Christ’s active obedience—the fact that He mastered God’s Law in the place of sinners who could not, thus earning righteousness on our behalf. It was added essentially at the recommendation of my teacher and friend Michael Barrett, who has done a great deal to assist me in my understanding of justification. The key lesson here is that the righteousness imputed to me was Christ’s earned righteousness which He acquired by perfect obedience to God’s Law, not the inherent righteousness which He has eternally possessed by virtue of His deity. The great truth of Christ’s perfect obedience to the Father’s will and the imputation of that righteousness to repentant sinners is taught in Matthew 3:15; John 8:29; 1 John 2:1; Romans 1:17; 2:13; 3:22; 4:4-6, 11b and 5:17-19; 1 Corinthians 1:30, et al.

“Verse 3 focuses on the grand doctrine of propitiation, the fact that God’s wrath was not merely deflected from us by Christ, but was rather absorbed by Him in our place. Jesus Christ bore the infinite wrath of God against sin, satisfying God’s wrath and enabling sinners to be forgiven—and justly so. Isaiah 53:10-11 describes it this way: God looks on the travail of Christ’s soul and is satisfied by it. His wrath has been exhausted on Christ. The doctrine of propitiation is taught Isaiah 53, Romans 3:25; 1 John 2:2 and 4:10, et al.

“Verse 4 summarizes the hymn by describing the results of the Great Exchange—Christ forsaken and the sinner embraced by God. The role change of the sinner and Christ is amazing: the beloved Son of God was forsaken (Matthew 27:46) in order that the cursed enemy of God might be beloved (Romans 5:1-2; Hebrews 10:19-22; 1 John 4:9-14). Though I understand this doctrine biblically, I certainly cannot fathom it. It is astounding. It is wonderful.

“Finally, we added a refrain which expresses our wonder at the cost of our salvation, then responds to Christ’s love with worship and consecration (Romans 6:19-20; Romans 12:1-2; Acts 20:28b). Thus, the song doesn’t really progress from verse 1 to verse 4, but instead moves toward and peaks at the refrain after each of the four meditations. Greg expresses the heartbeat of the refrain wonderfully with a gorgeous melodic line, and I trust that your congregation will delight to lift your voices and proclaim: ‘I cling to Christ and marvel at the cost!’

“As with other projects, our greatest delight would be for the Lord to use this song to point people toward Christ. I pray that it will help you mine the infinite riches of the salvation won for us when Christ donned our filthy garments of sin and provided for us the robes of His own righteousness! What a Savior the Lord Jesus is! To Him be all glory, honor, and praise!”

Isn’t it telling that a man who graduated from seminary and is leading his own church as a senior pastor needs assistance in understanding justification?  So not only are the laity clueless but the leadership is as well, and here is one who comes right out and admits it!

~ Andy

 

“Trusting Jesus” In 2017 For Your Daily Re-Salvation

Posted in Uncategorized by Andy Young, PPT contributing editor on January 2, 2017

The institutional church has very little to offer people in the way of hope and assurance. Its orthodoxy takes away a believer’s means of showing love to God and others – obedience to the law. By making perfect law-keeping the standard for righteousness, its single perspective on law keeps believers “under law” and in a constant state of fear due to condemnation. But the Bible says that there is no fear in love because perfect (mature) love casts out fear.

We have before us today yet one more example of the orthodoxy of authentic Protestantism to consider. This example happens to come from my former church, Calvary Bible Church in Columbus, OH. One of the current members snapped this image of a power point slide presented during this past Sunday’s sermon.

calvary-fodder-hebrew-12-application

This slide comes at the “application” part at the end of a sermon which used Hebrews 12:1-2 as a text.

“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” ~ Hebrews 12:1-2

Here are the four points of application for consideration:

  1. Trusting Jesus keeps us from looking to self
  2. Trusting Jesus requires trust in all He is for us
  3. Trusting Jesus is needed most when others hurt us
  4. Trusting Jesus is key to not growing weary or losing heart in life

Before I even get into addressing the points of application, a brief exegesis and word study of the passage is required.

It is important to understand that the chapter divisions in our Bibles are not there in the original texts. They were added much later as a means to aid in finding certain passages. The unfortunate result is that sometimes the chapter divisions have a tendency to break up the context. Chapter 12 of Hebrews is the concluding application of chapter 11, sometimes known as the “Hall of Faith”. The “cloud of witnesses” mentioned in verse 1 is a reference to all the saints mentioned in chapter 11, some by name, some collectively.

I want to quickly call your attention to the verbs in verse 1. I have marked them in bold.

“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,”

This is a very poorly translated verse in both the King James and all modern English translations. While there are five verb forms in this verse, only one verb is part of the main clause and shows the action. It is the word “run”. In the Greek the word is τρεχω (trek-oh). We get our English word “trek” from this, referring to a course or trip or voyage in which we may engage.

While this verb is in the present tense, it is also in the subjunctive mood, which normally indicates a hypothetical possibility. But in this case, since we are not dealing with a conditional statement, this implies a command. It is used as a means of exhorting others to join in on a particular course of action. With this in mind, there is only one main clause in verse 1:

“wherefore, …let us engage in our course of life”

This is the reasonable conclusion the writer of Hebrews draws from the testimony of all the saints mentioned in chapter 11.

The other four verb forms are actually used as participles. A participle is a verb that is used as an adjective or adverb. In English, participles most often end in “ing”. A participle can either describe how an action is performed or it further describes the state of a noun or subject. Knowing then that the other verbs in verse 1 are participles, the verse would better read this way (notice the participles are emphasized in bold).

“Wherefore, we, having this vast cloud of witnesses encompassing us, and having put off every impediment – the sin nemesis – let us then through endurance engage in our course of life lying before us.”

Some things should be obvious in this verse. Foremost is the implication that WE are the ones running our race of life. The command is to US to engage the undertaking of our lives, and we are exhorted to do it with endurance. But also, the grammatical structure gives us the “why”. It is because:

  1. We have a group of spectators “watching” us. These are the faithful saints who have gone on before us who have given us an example of how WE are then expected to conduct our lives.
  1. We have the ABILITY to run this race of life with certainty because we have already laid off everything that would hinder us. It is not something we need to do continuously. The aorist (past) tense of the verb indicates it is something that we have already done. Because of our new birth the law is ended, the old man is dead, and sin no longer has any power over us. Sin can no longer restrict us from running as fast as we want to.

Verse 2 gives us further instruction as to “how” or “what” we should do as we run our life race. It begins with the phrase “looking unto Jesus”, but that does not indicate that we “trust Jesus” to run the race for us or even to help us run. The word in the Greek is αφοραω (ah-for-AH-oh). It literally means to perceive from a distance, but the implication means to consider attentively.

Another expression that needs to be examined is “the author and finisher of our faith”. First off, the word “our” is not found in the Greek text, neither is it implied. “Author” is the Greek word αρχηγον (arch-AY-gon), and it means “chief leader”. Jesus is not the “author” of faith as if He was the originator of it. Consider the context of the passage. In the great cloud of witnesses just mentioned in chapter 11, among all of those in that great “hall of faith”, Jesus is the Chief Leader of faith. This means that Jesus is included among all of the saints listed in chapter 11. The author of Hebrews is exhorting us to consider Jesus’ own example of faith.

Furthermore, a close look at the grammar of verse 2 reveals that the verse is not saying that our faith originates and ends with Jesus. Instead, these are two separate aspects of who Jesus is with regard to faith itself. The word translated “finisher” is the word τελειωτης (tel-ee-oh-TACE). It comes from the word “teleos” which means “maturity” or “completeness”. Jesus is the one who made “faith” complete.

If you consider that the audience of Hebrews is Jews, this aspect of Jesus completing faith takes on considerable significance. Remember that God made the promise of a “seed” to Abraham. The apostle Paul also wrote in Galatians about the law being a guardian until “faith” came. With this in mind it is fairly easy to see that Jesus was the promised “seed” and the “faith” that came to end the law. I believe this is the reference the writer of Hebrews is making when he says that Jesus is the “completer” of faith, because Jesus was the promised seed of Abraham, the “faith” that came to end the law and make the new birth possible.

So in verse two, as we run our life race, we are to give attentive consideration to the Chief Faith Leader; the Faith Completer; Jesus! Not only is “faith” completed because Jesus is that promised seed, but we are to consider His example of faith. The rest of the verse cites Jesus’ own example of faith.

“…giving attentive consideration to the Chief Leader and Completer of faith – Jesus – who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

So now that we understand the correct grammatical-historical context of the passage, let us once again consider the points of application suggested to us by the pastor of Calvary Bible Church.

  1. Trusting Jesus keeps us from looking to self
  2. Trusting Jesus requires trust in all He is for us
  3. Trusting Jesus is needed most when others hurt us
  4. Trusting Jesus is key to not growing weary or losing heart in life

Please notice that the passage in Hebrews has nothing to do whatsoever about trust or trusting Jesus. This should be blatantly obvious. How does one make the leap from a context having to do with great examples of faith for us to emulate to one of “trusting Jesus”? If one uses a redemptive-historical hermeneutic, it’s fairly easy. Every verse has to be taken in its proper “gospel context”.

Authentic Protestantism is a false gospel of progressive justification. Believers are merely declared righteous while remaining totally depraved and in a constant need of re-salvation and forgiveness for “present sin”.  So then:

  • A believer then must continually “trust Jesus” for daily salvation instead of looking to himself.
  • A believer must “trust Jesus” to do good works through him rather than trying to do any good works himself.
  • A believer must “trust Jesus” to be his righteousness for him since the believer is only declared righteous.
  • A believer must “trust Jesus” by recognizing his own sinfulness, depravity, and need for constant forgiveness rather than dwell on how other people have wronged him.
  • A believer must “trust Jesus” by continuing to live by “faith alone” and persevering in the off chance that maybe he is one of the elect who endures to final justification.

Of course, if at any time you fail to somehow keep “trusting Jesus,” your very salvation may be at stake.

Sure sounds like an encouraging New Year’s message to me. Good luck with that.

~ Andy

Haven’t Found It Yet

Posted in Uncategorized by Andy Young, PPT contributing editor on December 16, 2016

Haven’t Found It Yet

Posted in Uncategorized by Andy Young, PPT contributing editor on June 30, 2016

If You Don’t Have “A Righteousness of Your Own,” You Are Condemned

Posted in Uncategorized by Andy Young, PPT contributing editor on April 14, 2016

Originally published May 2, 2015

“But here is the primary problem: Protestantism is a slick works salvation gospel. Basically, it turns doing nothing into a work; you do nothing to keep yourself saved. People assume that doing nothing with intentionality to obtain an objective is not doing anything. In reality, doing nothing is still doing something; it’s a “choice,” and deciding to do something or not do something is doing something in both cases.”

In vogue among evangelicals is the idea that we have no righteousness of our own. If we lay claim to a good work that pleases God, we must sanctify it with, “It wasn’t I who did it—it was Jesus working through the Spirit.”

To take credit for a good work is to steal the glory from God, and lay claim to a “righteousness of our own.” This idea is rooted in Martin Luther’s alien righteousness. It is the belief that all righteousness remains outside of the believer.

The result is a confused endeavor to do Christianity without doing anything; after all, “The just shall live by faith.” Therefore, Protestantism still struggles in the clarification of how we do Christianity without doing anything; after all, “It’s not about our doing, it’s about what He has done.” Protestantism is fraught with these doing it without doing it truisms.

Actually, Luther and Calvin articulated how the Christian life is done without doing, but Protestantism wouldn’t be any more popular than the Branch Davidians if Protestants knew the true tenets of Protestantism.

But here is the primary problem: Protestantism is a slick works salvation gospel. Basically, it turns doing nothing into a work; you do nothing to keep yourself saved. People assume that doing nothing with intentionality to obtain an objective is not doing anything. In reality, doing nothing is still doing something; it’s a “choice,” and deciding to do something or not do something is doing something in both cases.

The linchpin is Protestantism’s redefinition of the new birth which is redefined as an ability to better see what we can’t do, rather than a new creature who does things because of who we are.

Hence, if we have no righteousness of our own, we are condemned. If you are the least bit familiar with the New Testament, you know of the interpretive duo of “gift” and “reward.” Once you receive a gift, you own it, right? Salvation and the righteousness that comes with it is a GIFT. Rewards come in this life and the life to come as a result of how we put the gift that we now own into use. Primarily, the Bible calls that “love.”

But now think with me for a moment. If something is not a gift, what is it? Right, it’s a loan, and what do we know about loans? Right, you have to pay them back. And frankly, that’s exactly what Protestantism teaches: that righteousness is on loan from Jesus. We have no righteousness of our own; we only have the righteousness of Jesus. The gift of righteousness is really righteousness on loan from Jesus, and we receive the benefits by antinomian faith alone payments (doing nothing).

Let’s clarify the Protestant payments a little more. Because of this construct, Protestants have to categorize works into two categories: works of self-righteousness, and faith alone works. Faith alone works usually consist of praying, faithfulness to church attendance, tithing, and behaving well at church. Works of self-righteousness are pretty much everything else, but particularly thinking that you know something well enough to debate the pastor.

Because Protestantism denies that we own the gift of righteousness, they must now define REWARD as final salvation, and they most certainly do in no uncertain terms. Think about that: the final equation of Luther’s alien righteousness is salvation as reward for living by faith alone. That’s a huge problem.

One of the keys to understanding all of this is Hebrews 6:10,

“For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do.”

Why would it be “unjust” for God to “overlook” YOUR “work”? Because you have earned it. This isn’t complicated: salvation/righteousness is a gift that you can’t earn, but nevertheless this righteousness is part and parcel with your new being, and you are rewarded for how you put it to use for love’s sake.

The conclusion of the matter is simple: Protestantism is a false gospel that circumvents love because we supposedly have no righteousness of our own. It makes ownership synonymous with being the originators of righteousness which also defies the reality of a “gift” as well.

paul

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