Tests of Faith

 

Tests, temptations, distresses, and tribulations are ordained, permitted, bounded and limited by God, in order to strengthen the faith of believers, as well as for other reasons.  A test of faith should, in the end, strengthen our faith, though during the testing we may have many questions.

Beware, therefore, if the tests of faith actually serve to weaken your faith.  Beware if the fear of God leads you away from God.  These are all signs of Satan's getting a grip on your life.

Confess your sins always, let the fear of God drive you to your Father, let the tests of faith make you rely utterly on the Word of His Promise of a free salvation and ultimate victory.

Sola Scriptura

Recent events, such as occur from time to time in Reformed circles, have to do with some person of note leaving the Reformed fellowship for a church which does not hold to Sola Scriptura.  This always causes a lot of swirl and comment -- and hate.  But, I think that the blog discussions and articles in Reformed circles that mourn, complain about, or hate the persons who do this often display the theological weaknesses that let this kind of thing happen.

I think that the best approach to any serious religious question is to say, "Let's study the Scripture, and let's study History."  This approach is good for anyone, whether they're sure of Sola Scriptura or not.  And, we who claim to believe in Sola Scriptura ought to practice what we preach.  We should stop making Reformed "tradition," or doctrinal hobby-horses, or the pet teachings of favorite personalities the touchstone of Scripture interpretation.  We should study the Scripture, and let Scripture interpret Scripture.

We Reformed can be highly theological, highly confessional, highly technical, and, Yes! highly traditional, and prone not to always rethink our foundations in Scripture.  As a consequence we do not know our Bibles well.

But, only the Scripture is the Word of God.  Only the Scripture compels allegiance.  Only the Scripture teaches and convinces.  This Word should always be in our hearts and mouths, and we must meditate in it day and night.

The Scripture itself is capable of defending its integrity and its teaching in the minds and hearts of those who are sensitive to its teaching by the Spirit.

The Special Creation of Adam and Eve - Is That All?

The current move in some quarters of the church is to make the special creation of Adam (from dust) and Eve (from Adam) into the touchstone of creationism in the church.  But, this point is actually the point of last resort, before entire capitulation to the idea of organic evolution.  The Scripture says much more.

In the Nicene Creed or Apostles' Creed, God the Father is called the "Creator (or Maker) of Heaven and Earth."  This includes the angelic realm as well as the cosmos visible to us.  The concept of "creation" means the creation of things we see from nothing (Heb 11:1-3).  Regardless of the notions of origin that have been hypothesized by believers (the Gap Theory, the Day-Age Theory, etc.) nothing explains away the Biblical testimony that the Universe is a "made" thing.  According to Scripture, what we see did not come about through natural law (even under the guidance of providence) after having been supposedly "created" as a ball of fire in the distant past.  That is not the Biblical doctrine of creation.

The believers need to understand that it is Creation of what we see, and not simply the hand of Providence governing natural law, which is critical.  Therefore, permitting the doctrine of creation to be reduced to a big-bang + providence (and evolution), and only letting the special creation of Adam be the essential remnant of the doctrine of creation, is the last straw before creation ceases to be a fundamental point of orthodoxy in the church.

Puritans and the Federal Vision

As I was reading the story of the acquital of Peter Leithart today in the Aquila Report, a thought suddenly sprung to mind.  It is a question -- a question to which I do not have an answer, but I think a question worth investigating.

The question is this:  What is the correlation between the "parallel soteriology" of the Federal Vision (FV) and the "parallel soteriology" of William Perkins (WP) and his "map" of the spiritual paths of the elect and the non-elect professing Christians?

I'm not saying that FV is modeled on WP.  I'm saying that it is probably the case that both are struggling with the problem of apostasy -- a circumstance of immense Scriptural reality, and intense Scriptural warning.

For WP, the non-elect, when subjected to "common" operations of the Spirit in the Christian context may profess faith, seem to be seriously converted, become ministers of the Word, endure for a while, perhaps a long while, and then apostatize incurably, and end up in damnable heresy or disobedience.  The consequence of this teaching was an immense emphasis in "Puritanism" on self-examination, whereby a professing Christian could -- God willing -- discern his own case, whether or not he was truly converted, and, if not, "close with Christ" in a saving manner.  The result of this doctrinal approach was various, as can be seen in various Puritan writers, some of whom (Thomas Brooks, Heaven on Earth) are more "gracious and pastoral" toward their readers or hearers, and some (Alleine, Alarm to the Unconverted) are more harsh.  In any case, the effect of this doctrinal approach was to spread doubt among everyone (including the elect!).  Coupled with this was the belief that there were no grounds for assurance that one was in the faith, except those grounds within oneself, which were placed there by the Spirit -- that is, visible elements of sanctification.  Now, visibility of the Lord's Work within ourselves is valuable, says Calvin, but, contrary to these Puritans, Calvin would place this source of assurance last in order, faith alone being first, in accordance with Luther's teaching.  But, by early Puritan time (and Westminster time 100 years later) this item given last in importance by Calvin has become first in importance.  Therefore, the Puritans commonly questioned everyone's conversion, this being thought to be the safest for all.  Here, also, is the sore point for many who advocate some form of the FV.

Part of the approach of the FV, as I see it, is to deal the with question of apostasy just as much as William Perkins and his followers among the Puritans.  However, an antithetical affection characterizes the movement.  Rather than causing everyone to doubt, the approach is taken to bolster any potential spark of faith in all who profess faith in good behavior, and in their children.  In some way, this has the look and feel of Lutheranism, with which I'm extremely familiar.  If the approach is taken to bless all professions, believing that this approach to pastoral work and doctrine is more in line with Scripture teaching than that approach which spreads doubt, it is certainly conceivable that the teaching in these churches would seem to savor of "baptismal regeneration" (because every child is considered to be a Christian until he proves otherwise), "sacramental efficacy," etc., coupled, necessarily, with a doctrine of "apostasy," which may seem to teach that an actual Scriptural, doctrinal, true conversion can be lost.

Both the Puritan "doubters" and the FV "blessers" of professions of faith are attempting to deal with the Scriptural and experiential fact of real apostasy.  (I do not say that this is the only driving force for both parties.)  This observation, in my opinion, exposes a weakness within the kind of orthodox, American, Reformed evangelicalism which might oppose both FV and the WP tactics:  There is no serious handling of the doctrine of apostasy.

Let's not drop the ball on an opportunity for further reformation!

Sin and Apostasy

One usually thinks of apostasy as due to an intellectual rejection of the doctrine of the faith.  This can be true.  John (1 John) says that the antichrists who have gone out from us indicate that it is the last hour.  However, in Scripture there are many passages that speak of apostasy, and most of those passages do not speak of intellectual denials, but of moral apostasy.  They speak of sin.

John said that people do not believe, to begin with, because their deeds are evil (John 3:19-20).  Therefore, it stands to reason also that apostasy can come about due to a fundamental heart-preference for sin rather than fellowship with Christ.  This happens in those who have professed allegiance to Christ, but who have not believed the gospel with their whole heart.

In 1 Cor 10, Paul shows that tinkering with sin is the path to apostasy.

¹ Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea, ³ all ate the same spiritual food, ⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. ⁵ But with most of them God was not well pleased, for their bodies were scattered in the wilderness.

⁶ Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. ⁷ And do not become idolaters as were some of them. As it is written, “The people sat down to eat and drink, and rose up to play.” ⁸ Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; ⁹ nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; ¹⁰ nor complain, as some of them also complained, and were destroyed by the destroyer. ¹¹ Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

¹² Therefore let him who thinks he stands take heed lest he fall.

The context shows that the warning is about apostasy on the part of those who have received the sacraments and professed the faith, but who have preferred sin to Christ when the going got tough.  This occurs in this place in 1 Corinthians because the Corinthian laissez-faire attitude toward holiness (as portrayed in their emphasis on enjoyment of rights) is tantamount in Paul's eyes to a threat of apostasy.  He doesn't want to see this, and so he gives the warning.

Now there is also assurance here.  Paul goes on to say that, for those who truly know God,

¹³ No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.

Therefore, for those who truly know the Lord Jesus, we have a secure guarantee that he will not permit us to be tempted in such a way as to cause us to fall away from him.  But, along with this guarantee, and concurrently with it in our own hearts must be respect for the exhortation:

¹⁴ Therefore, my beloved, flee from idolatry.

Sin is characterized as what it really is -- idolatry.  When we flee it and trust in Jesus Christ clothed in the gospel, we know that our Christ will carry us through and not permit us to be lost.

Objective Justification

We're not commonly exposed to the doctrine of "objective justification."  An example of this way of preaching the gospel is found in 2 Cor 5:18-21:

18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation,  19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 

This refers to the accomplished and finished reconciliation of the world to God through the finished work of Christ on the cross.  God is judicially reconciled with the world.  God is not potentially reconciled, but is actually reconciled. There is all encouragement that God receives us for Christ's sake, and there is nothing left for anyone to do but to receive this.  There is no "work" left to be done by man.  The objective, finished justification is received by faith.

The gospel is then preached not as if God were imperiously demanding our submission, but rather that he is pleading for men to rest in the finished work of his son:

20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God.  21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

On the basis of Paul's teaching here, one can teach that the reconciliation of the world is accomplished, and not tentatively, but finally.  The word of the gospel is the word of the finished reconciliation.  God is not angry with sinners any more, but sinners are angry with God.  Hearing that God is no longer angry, they should be reconciled to God and accept the objective justification that Jesus Christ has earned for them.  They should believe the gospel.  Faith is not a work.  The truth is simply received. 

Objections:

It is not as if God were content with persons in their natural state, regardless of whether or not they believe.  He is not.  But, he is reconciled with all men in the preaching of the gospel.  There is nothing one can do to ingratiate oneself with God or to earn the application of the merits of Christ.  Just believe the truth.

Nor does this doctrine of objective justification imply that God in Christ is frustrated by those who never receive his atonement.  The death of Christ does not go for nought, but fully reconciles those whom he has predestined to glory.

Conclusions:

There are many theological mysteries which cannot be answered, but this passage shows how the gospel is preached.  God is already reconciled to sinners in the gospel.  Sinners need to hear that Christ's work is finished, and that God is no longer angry, in Christ.  They should freely receive it!

One should also carefully inspect the context of this passage in Chapter 5 and 6 of the epistle.  It's not only about calling outsiders into the faith, but is also, even mainly, about calling people to rest in Christ who are in the church and who already profess his Lordship!  The context is dealing with unbelief!  It's not only the outsiders and "sinners" who need to hear this gospel and effectively rest on the rock Christ.  It is us.

Perseverance and Apostasy (v3)

Article v3, because it's hard to exactly rightly say this.

Paul speaks of his own need to persevere previously to Chapter 10 of 1 Corinthians, and he continues his argument as follows, as he quotes the experience of Israel in the wilderness (my underlines and [square brackets]):

1 Corinthians 10:1-14 

Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea [analogy to water baptism into Christ], all ate the same spiritual food,  and all drank the same spiritual drink [analogy to the Lord's Supper]. For they drank of that spiritual Rock that followed them, and that Rock was Christ [their sacraments connected them with Christ].  But with most of them [church-members] God was not well pleased, for their bodies were scattered in the wilderness. 

They were apostates.  They had professed allegience to God, but proved themselves unreliable, due to their lack of faith.  Considerable material may be accumulated from Scripture to show that the apostates were regarded by the Israelite leadership as not possessing the "circumcision of the heart," that is, true spiritual rebirth.

Now let us see how Paul treats the Corinthians, as he draws the analogy between ancient Israelite apostasy and what can happen in the church (i.e., at Corinth):

Now these things became our examples, to the intent that we should not lust after evil things as they also lusted.  And do not become idolaters as were some of them. As it is written, "The people sat down to eat and drink, and rose up to play."  Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell;  nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents;  nor complain, as some of them also complained, and were destroyed by the destroyer. 

We speak from the true, but hidden perspective of deity when we recognize that the ancient and the modern rebel church-members who give way unreservedly to sin are not regenerate.  But, Paul does not accuse the Corinthians of this.  Rather, he exhorts them to prevent their own apostasy!  In other words, rather than threatening the Corinthians' conversions to be false, Paul appeals to them as church members:

Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. 

The principle is enunciated:

Therefore let him who thinks he stands take heed lest he fall. 

This is not just a warning against the consequences of falling into any kind of sin that Christians can commit and be disciplined.  It is best, and makes most sense, to refer this warning to the threat of apostasy.  Let all those who profess faith take heed to avoid falling into sin, because unreserved falling into sin may lead to apostasy.  By taking heed, apostasy will be prevented.

Furthermore:

No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. 

In other words, God will not allow you to apostatize, because he will not allow you to be tempted beyond what you are able to withstand.  This is a promise to those who believe.

Put simply, there are two truths here:

1)  We must take heed not to fall into apostasy through the seductiveness of sin.

2)  God will not permit us to be tempted beyond our capacity to resist falling into apostasy through the seductiveness of sin.

Each of us who truly know the Lord must hold both sides of this exhortation in our minds:  I must take heed not to let the deceitfulness of sin lead me to apostasy; and, my Lord and Savior Jesus Christ will, by grace, never permit me to fall unreservedly into sin leading to apostasy!

The mystery of the divine sovereignty of grace and human responsibility in grace cannot be resolved by the mind of man.  We have to have both -- confidence always first in the free grace of Christ, because the outcome does not depend on us, but also God-given caution that causes us to flee to God (instead of away from God) when sin threatens, or when we are found in it.