Breaking news: Christians, believers, sin. Sometimes they fall into grievous sin. David, the man after God’s own heart, not only lusted after another man’s wife, he abused his office, committed adultery, planned and executed a murder conspiracy. Peter, as a disciple, denied . . . Continue reading →
One of the lesser known aspects of the battle with the Remonstrants (Arminians), was that they, the Remonstrants, were not satisfied with the Reformed doctrine of sanctification. That continues to be a problem today. In the 18th and 19th centuries powerful voices within what we today call “evangelicalism” were also dissatisfied with the older doctrine. They wanted more. Some of them, deeply influenced by the Remonstrants, articulated a doctrine of Christian perfection, a doctrine that believers can, if they will, attain “entire perfection” (sinless sanctification) in this life. In our day, even among some who think of themselves as Reformed (principally because they identify with the Reformed doctrines of election and the atonement) teach a version of perfectionism. Since no one in this life ever actually achieves sinless perfection, such an approach to the Christian life is bound to create a crisis of assurance. Continue reading →
Recently I published a post on infant baptism (is it a Roman Catholic leftover) answering a question fielded many times at the HB. I answered in the negative and gave reasons why. Several days later a series of comments were written in . . . Continue reading →
Our Lord himself is the model for this response to evil. He was repeatedly insulted by the Pharisees, who sought to do far more to him than insult, and even on the cross, while he was coming to the close of his active, suffering obedience for us, the chief priests and the scribes mocked him. Even those who were being crucified with him, who were guilty of crimes, reviled him (Mark 15:31–32). As Peter says in 2:23, when he was reviled, he reviled not in return. “Eye for an eye” (Ex 21:24) belongs to the covenant of works, not the covenant of grace. Continue reading →
The first commandment of God’s holy moral law is unequivocal: “You shall have no other gods before me” (Exodus 2o:3). In the ground (כִּ֣י) of the second commandment Yahweh Elohim declares, “I the LORD your God am a jealous God, visiting the . . . Continue reading →
If there is any verse in Scripture that virtually everyone knows, even those who have never read the Bible, who have never been to Sunday School, it is Matthew 7:1. I suppose that most who quote this verse could not tell you where it found. It is very popularly held that by these words Jesus intended to say, “No one is qualified to make moral judgments.” A closer reading of the verse, in its context, shows us that such an interpretation of Jesus’ words is highly unlikely. We can also come to a better understanding of what the verse means if we compare it with parallels in the Luke and Mark (the other synoptic gospels). Continue reading →
In recent years, however, within ostensibly confessional Protestant circles, some have been advocating versions of a two-stage doctrine of justification. One version of this proposal is that we may be said to be justified initially by grace alone, through faith alone but only finally justified on the basis of our sanctification. Some give the whole basis of our final justification to our inherent sanctification and righteousness and others only part of the basis. Continue reading →
Biblicism is the attemp to read the bible by itself and by one’s self, i.e., in isolation from the church. Sola scriptura means that Scripture alone is the sole, final authority for faith and life but it does not mean to declare either . . . Continue reading →
We say the name of the Spirit so often and so quickly that perhaps we do not stop to consider what we have just said. Paul calls the Spirit, the “Spirit of Holiness,” the Spirit of separation and consecration to God, the . . . Continue reading →
When a group faces external pressure, criticism, or perhaps even persecution of some kind it may lead to internal fractures and schism. The Apostle Peter was aware of this possibility among the congregations in (modern) Turkey. He has been urging them to respond appropriately to those outside the congregation but in this section he turns his attention to those within the congregation. How ought they to relate to one another? Continue reading →
The Patristic Period One of the earliest concerns of the Christian church, beginning with the apostles and intensifying through the patristic and medieval periods, was that those who profess the Christian faith should live in a way befitting their profession of faith. . . . Continue reading →
‘Who hath anointed us, and sealed us.’ Anointing and sealing go together. The same God anoints us doth also seal us. Both are to secure us of our happy condition. Now Christ is the first sealed: John 6:27, ‘Him hath the father . . . Continue reading →
D. C. McAllister’s excellent essay in The Federalist and a question from regular HB reader Clinton suggests that a resource post on prayer might be helpful: Audio Audio: The Role of Prayer in Sanctification Audio: The Pilgrim’s Prayer (1) Audio: The Pilgrim’s Prayer . . . Continue reading →
Objection 8. In respect of God, who is truth itself, we are to believe the promise in particular: yet if we respect our own unworthiness and indisposition, we are to fear and in some part to doubt. For the promise of remission . . . Continue reading →
Here the true nature of the Remonstrant doctrine of perseverance emerges: God helps those who help themselves by cooperating with his “assisting grace.” This is quite another picture of salvation. Here God has not parted the Red Sea and led us through, by the hand, as it were (Jer 31:32; Ex 14:16). Rather, according to the Remonstrants, God has covenanted to co-act with those who do what lies within them (facientibus quod in se est, Deus non denegat gratiam). Continue reading →
[The Galatians] joined the works of the law with Christ and his grace in the cause of their justification and salvation. Here it must be observed that they which make a union of grace and works in the cause of justification are . . . Continue reading →
When we use the word “condition,” the first sense that probably comes to mind, in English usage, is the first definition offered by the Oxford English Dictionary: “convention, stipulation, proviso.” There is another sense to the word, however, as it was used . . . Continue reading →
The Reformed churches have endured discussions and disagreements about salvation (justification, sanctification, and deliverance from the wrath to come) before. Beginning in the late 16th century a Reformed minister in Amsterdam began offering significant revisions of the Reformed understanding of Scripture. Early . . . Continue reading →
It is possible if the effects of predestination are considered together with one another, that one may be the cause of another. But they cannot be the causes of the divine purpose. For calling, which is the effect of predestination, is the . . . Continue reading →
XV. Although we acknowledge the necessity of good works against the Epicureans, we do not on this account confound the law and the gospel and interfere with gratuitous justification by faith alone. Good works are required not for living according to the . . . Continue reading →