“In Him we have redemption through His blood, the forgiveness of our trespasses” (Ephesians 1:7).
Federal Visionists love this verse because they think that in Christ we have the forgiveness of our trespasses. Obviously, Federal Visionists do not understand the first thing about the gospel.
The Reformed faith has always insisted that justification is the heart of the gospel. Justification itself includes the two biggies: the forgiveness of trespasses and the imputation of the righteousness of Christ. Yet, justification is also the key that unlocks all the other graces of the gospel. Once we have been justified, we are redeemed, reconciled, adopted, united to Christ, et al.
Federal Visionists assert that union with Christ is the priority. After we are united to Christ, then we receive the other graces of the gospel. They would even go so far as to say that union with Christ precedes justification. Obviously, this is a utter heresy.
We cannot be united with Christ until our sins are forgiven in justification. This is impossible. We must be justified before we can ever be united with Christ. Thus, technically speaking, we are justified apart from Christ.
Therefore, we would never say that we have forgiveness of our trespasses “in him.” Rather, apart from him we have the forgiveness of our trespasses.
Showing posts with label Forgiveness. Show all posts
Showing posts with label Forgiveness. Show all posts
Thursday, May 8, 2008
Friday, April 4, 2008
Mark 1:4
“John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4).
Federal Visionists love this verse because they think that forgiveness of sins is contingent upon repentance and/or baptism. Obviously, this is Pelagian and/or Catholic.
The Reformed faith has always insisted that forgiveness of sins is granted in justification, which is received by faith alone. Thus, forgiveness comes through faith alone. Neither baptism nor repentance has anything to do with forgiveness. In no way are they connected to forgiveness.
Repentance is highly recommended but also highly optional. Remember that repentance is a work. Hence, those who say that repentance is “for” the forgiveness of sins are teaching that you must do a work in order to merit forgiveness. Obviously, this is the essence of Pelagianism.
Baptism is a beautiful picture of the forgiveness of sins and a wonderful experience. However, in order for salvation to be absolutely free, baptism must be absolutely optional. In no way is forgiveness of sins dependent on baptism. Those who say that baptism is “for” the forgiveness of sins are teaching that baptism triggers forgiveness. This inevitably leads to the old heresy of baptismal regeneration, which is the calling card of Roman Catholicism.
Federal Visionists make the elementary mistake of forgetting that John the Baptist was an Old Covenant prophet. As the Old Covenant was simply a re-publication of the Covenant of Works, the Baptist’s message was blatantly Pelagian and proto-Tridentine. That’s what the Covenant of Works was!
Thus, John could make outlandish Pelagian statements because he was in a different dispensation. Thankfully, Jesus ushered in an entirely different dispensation, with an entirely different covenant (NC/CoG), and an entirely different message (JBFA). Praise God for discontinuity!
Federal Visionists love this verse because they think that forgiveness of sins is contingent upon repentance and/or baptism. Obviously, this is Pelagian and/or Catholic.
The Reformed faith has always insisted that forgiveness of sins is granted in justification, which is received by faith alone. Thus, forgiveness comes through faith alone. Neither baptism nor repentance has anything to do with forgiveness. In no way are they connected to forgiveness.
Repentance is highly recommended but also highly optional. Remember that repentance is a work. Hence, those who say that repentance is “for” the forgiveness of sins are teaching that you must do a work in order to merit forgiveness. Obviously, this is the essence of Pelagianism.
Baptism is a beautiful picture of the forgiveness of sins and a wonderful experience. However, in order for salvation to be absolutely free, baptism must be absolutely optional. In no way is forgiveness of sins dependent on baptism. Those who say that baptism is “for” the forgiveness of sins are teaching that baptism triggers forgiveness. This inevitably leads to the old heresy of baptismal regeneration, which is the calling card of Roman Catholicism.
Federal Visionists make the elementary mistake of forgetting that John the Baptist was an Old Covenant prophet. As the Old Covenant was simply a re-publication of the Covenant of Works, the Baptist’s message was blatantly Pelagian and proto-Tridentine. That’s what the Covenant of Works was!
Thus, John could make outlandish Pelagian statements because he was in a different dispensation. Thankfully, Jesus ushered in an entirely different dispensation, with an entirely different covenant (NC/CoG), and an entirely different message (JBFA). Praise God for discontinuity!
Saturday, March 15, 2008
1 John 1:9
“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
Federal Visionists love this verse because they think that there is a link between confessing our sins and being forgiven for our sins. Obviously, this is a re-hashing of the Roman Catholic doctrine of penance.
The Reformed faith has always insisted that we are forgiven for our sins in justification, which is obtained by faith alone. In no way is the forgiveness of our sins dependent upon confessing our sins.
Faith in the act of justification must be alone. Once justified, we are free to “confess our sins” or “repent” or “pursue holiness” or “deny ourselves” or “love our brothers” or “love God,” but these are all post-justification works that are entirely optional. In fact, there is no way to demand post-justification works without compromising sola fide. That what makes sola fide so antinomianly wonderful!
In this verse, John is probably speaking about fellowship with God. If we confess our sins, then we will have a more fulfilling relationship with God, but that’s up to you (by the way, don’t let this be a motive, either; we obey out of gratitude, not the prospect of a so-called “more fulfilling relationship with God”).
Thus, only by protecting justification from works such as “confession” can we ensure that forgiveness is absolutely free!
Federal Visionists love this verse because they think that there is a link between confessing our sins and being forgiven for our sins. Obviously, this is a re-hashing of the Roman Catholic doctrine of penance.
The Reformed faith has always insisted that we are forgiven for our sins in justification, which is obtained by faith alone. In no way is the forgiveness of our sins dependent upon confessing our sins.
Faith in the act of justification must be alone. Once justified, we are free to “confess our sins” or “repent” or “pursue holiness” or “deny ourselves” or “love our brothers” or “love God,” but these are all post-justification works that are entirely optional. In fact, there is no way to demand post-justification works without compromising sola fide. That what makes sola fide so antinomianly wonderful!
In this verse, John is probably speaking about fellowship with God. If we confess our sins, then we will have a more fulfilling relationship with God, but that’s up to you (by the way, don’t let this be a motive, either; we obey out of gratitude, not the prospect of a so-called “more fulfilling relationship with God”).
Thus, only by protecting justification from works such as “confession” can we ensure that forgiveness is absolutely free!
Wednesday, February 20, 2008
Luke 24:46-47
“Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem” (Luke 24:46-47).
Federal Visionists love this passage because they think that Jesus wants the church to proclaim repentance for the forgiveness of sins, as if there is some link between repentance and forgiveness. Of course, this is nothing but works righteousness, attempting to out-pelagian Pelagius.
The Reformed faith has always held that forgiveness of sins is obtained by justification, which is received by faith alone. Obviously, this excludes works such as repentance.
Notwithstanding, some still insist on taking Jesus’ words literally. So, what did Jesus mean by “repentance for forgiveness of sins?”
Here’s where knowing Greek helps us stay Reformed. “Repentance” comes from two Greek words: meta (change) and noiea (mind). So, repentance is simply changing your mind. Repentance has nothing to do with the so-called “turning from sin.” This kind of repentance is entirely optional. You can find more Reformed thoughts on repentance here.
Federal Visionists love this passage because they think that Jesus wants the church to proclaim repentance for the forgiveness of sins, as if there is some link between repentance and forgiveness. Of course, this is nothing but works righteousness, attempting to out-pelagian Pelagius.
The Reformed faith has always held that forgiveness of sins is obtained by justification, which is received by faith alone. Obviously, this excludes works such as repentance.
Notwithstanding, some still insist on taking Jesus’ words literally. So, what did Jesus mean by “repentance for forgiveness of sins?”
Here’s where knowing Greek helps us stay Reformed. “Repentance” comes from two Greek words: meta (change) and noiea (mind). So, repentance is simply changing your mind. Repentance has nothing to do with the so-called “turning from sin.” This kind of repentance is entirely optional. You can find more Reformed thoughts on repentance here.
Wednesday, February 13, 2008
Matthew 6:14-15
“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions” (Matthew 6:14-15).
Federal Visionists love verses like this because they think that Jesus is making the forgiveness of our sins contingent upon whether we forgive the sins of others. Obviously, this is as Pelagian as the day is long.
The Reformed faith has always insisted that we receive the forgiveness of sins in justification by faith alone. Whether we forgive the sins of others has nothing to do with the forgiveness of our sins.
In this passage, Jesus was simply restating the demands of the law to show us the futility of trying to obey. If you forgive others, then you are putting yourself back under the law. Faith means that we rest in Christ by refusing to forgive others.
Frankly, we are a little puzzled at this statement by Jesus. Unfortunately, we cannot just call him up on the telephone to find out what he meant. However, if we could, we are sure that Jesus would re-align himself with Reformed tradition. He was such a fan of traditionalism, in general.
Federal Visionists love verses like this because they think that Jesus is making the forgiveness of our sins contingent upon whether we forgive the sins of others. Obviously, this is as Pelagian as the day is long.
The Reformed faith has always insisted that we receive the forgiveness of sins in justification by faith alone. Whether we forgive the sins of others has nothing to do with the forgiveness of our sins.
In this passage, Jesus was simply restating the demands of the law to show us the futility of trying to obey. If you forgive others, then you are putting yourself back under the law. Faith means that we rest in Christ by refusing to forgive others.
Frankly, we are a little puzzled at this statement by Jesus. Unfortunately, we cannot just call him up on the telephone to find out what he meant. However, if we could, we are sure that Jesus would re-align himself with Reformed tradition. He was such a fan of traditionalism, in general.
Thursday, February 7, 2008
Matthew 18:23-35
“For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he had begun to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ And the lord of that slave felt compassion and released him and forgave him the debt. But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ But he was unwilling and went and threw him in prison until he should pay back what was owed. So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Then summoning him, his lord said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart” (Matthew 18:23-35).
Federal Visionists love this passage because they think that Jesus is teaching that the forgiveness of our sins is conditioned upon how we forgive others. They even go so far as to say that it is possible to lose the forgiveness of sins. Clearly, this heinous doctrine is outright Pelagian, Arminian, and Romaninian.
The Reformed faith has always held that forgiveness of sins is received by faith alone in justification. Justification and forgiveness of sins are permanent realities that can never be lost. Once someone has made a profession of faith, he should never doubt whether his sins have been forgiven. He should simply rest in the finished work of Christ.
Jesus is not seriously teaching that someone can lose their forgiveness. Even in this parable, the wicked slave is not “unforgiven.” He simply has to re-pay the debt that his master had forgiven. So, the wicked slave does not ever lose forgiveness; he merely forfeits fellowship with his master.
Also, Jesus is obviously using the Covenant of Works to show his disciples that they cannot accomplish the righteousness of God on their own. The standard is perfection. Unless we forgive perfectly, we have failed. Thus, we would be better off not even trying to forgive others, but rather to rest in the perfect righteousness of Jesus.
Furthermore, when Jesus says, “My heavenly Father will also do the same to you,” this is a hypothetical warning. Jesus is trying to put the fear of God into the disciples (not that fear should be a motive. Gratitude is our only motive for obedience).
Besides, this is just a parable. Everyone knows that parables were given to simplify Jesus’ message for the masses, so that they would not miss the main point. The details are arbitrary and cannot be taken literally.
Notice also how Federal Visionists rely heavily on Jesus. It is important to remember that Jesus did not leave any of his writings behind. He never saw the gospels and did not have the chance to edit, polish, or correct any misquotations. Jesus certainly would have submitted his writings to critical peer review so that he could have clarified his message before it went to print.
Alas, Matthew and the other gospel writers are simply paparazzi who gave us a lot of off-the-cuff remarks and off-the-record statements that Jesus may not have wanted published. For precise theology, it is better to stick with trained theologians like Paul and graduates of NAPARC seminaries.
Federal Visionists love this passage because they think that Jesus is teaching that the forgiveness of our sins is conditioned upon how we forgive others. They even go so far as to say that it is possible to lose the forgiveness of sins. Clearly, this heinous doctrine is outright Pelagian, Arminian, and Romaninian.
The Reformed faith has always held that forgiveness of sins is received by faith alone in justification. Justification and forgiveness of sins are permanent realities that can never be lost. Once someone has made a profession of faith, he should never doubt whether his sins have been forgiven. He should simply rest in the finished work of Christ.
Jesus is not seriously teaching that someone can lose their forgiveness. Even in this parable, the wicked slave is not “unforgiven.” He simply has to re-pay the debt that his master had forgiven. So, the wicked slave does not ever lose forgiveness; he merely forfeits fellowship with his master.
Also, Jesus is obviously using the Covenant of Works to show his disciples that they cannot accomplish the righteousness of God on their own. The standard is perfection. Unless we forgive perfectly, we have failed. Thus, we would be better off not even trying to forgive others, but rather to rest in the perfect righteousness of Jesus.
Furthermore, when Jesus says, “My heavenly Father will also do the same to you,” this is a hypothetical warning. Jesus is trying to put the fear of God into the disciples (not that fear should be a motive. Gratitude is our only motive for obedience).
Besides, this is just a parable. Everyone knows that parables were given to simplify Jesus’ message for the masses, so that they would not miss the main point. The details are arbitrary and cannot be taken literally.
Notice also how Federal Visionists rely heavily on Jesus. It is important to remember that Jesus did not leave any of his writings behind. He never saw the gospels and did not have the chance to edit, polish, or correct any misquotations. Jesus certainly would have submitted his writings to critical peer review so that he could have clarified his message before it went to print.
Alas, Matthew and the other gospel writers are simply paparazzi who gave us a lot of off-the-cuff remarks and off-the-record statements that Jesus may not have wanted published. For precise theology, it is better to stick with trained theologians like Paul and graduates of NAPARC seminaries.
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