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Posts Tagged ‘Forensic’

I am writing to you, little children, because your sins are forgiven for his name’s sake (1 John 2:12 ESV).

Can we ever emphasize the forgiveness of sins too much?

Some might think we can. The concern is that by focussing too much on the cross, we won’t be able to move on to things which pertain to our ‘new life’ in Christ. Such a continual emphasis on the sin-atoning, wrath-turning, law-satisfying, penalty-paying, work of Christ is thought to short-circut the very life it intends to bring about. If we’re always thinking of the “Lamb who was slain”, will we not overlook the Son in resurrected and ascended glory?

But what I believe this concern overlooks is the sad but true fact that we ever remain painfully sinful in this life. For this reason, we can never ‘move past’ our need for the cross. We must ever come back to that fount of every blessing.  As long as we trudge this pilgrim land, all right worship of God will naturally flow from our continual forgiveness and assurance of pardon at the foot of the cross. In fact, it is every practice which assumes the contrary, that in the end, will circumvent sanctification.

Only by continually beginning, and returning, to the cross will the ‘new life’ and sanctity which we so desire take solid root. For there is no other way to relate to God, except through the perfect work (life, death, and resurrection) of Christ.  In fact, God’s grace-mercy-favor rests upon us for this reason and this reason alone–even the merits of Christ.

Similarly, Calvin understood that faith, not works, must be that foundation for all of our confidence before God. Faith, not works, is that wellspring from which every other saving grace flows. Unlike many who have attempted to mix faith and works as the ground or foundation of our confidence before God, we must rightly give the priority to faith alone. Justification must have the logical priority over sanctification. We must begin our hourly, daily, and weakly journey from our gracious entry point in the Sabboth rest of justification by faith alone. For it is the Lord who sanctifies us.

Calvin comments on 1 John 2:12:

…lest the preceding exhortation should obscure the free remission of sins, he [John] again inculcates the doctrine which peculiarly belongs to faith, in order that the foundation may with certainty be always retained, that salvation is laid up for us in Christ alone.

Holiness of life ought indeed to be urged, the fear of God ought to be carefully enjoined, men ought to be sharply goaded to repentance, newness of life, together with its fruits, ought to be commended; but still we ought ever to take heed, lest the doctrine of faith be smothered, — that doctrine which teaches that Christ is the only author of salvation and of all blessings; on the contrary, such moderation ought to be presented, that faith may ever retain its own primacy. This is the rule prescribed to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ.

Your sins are forgiven you Without this assurance, religion would not be otherwise than fading and shadowy; nay, they who pass by the free remission of sins, and dwell on other things, build without a foundation. John in the meantime intimates, that nothing is more suitable to stimulate men to fear God than when they are rightly taught what blessing Christ has brought to them, as Paul does, when he beseeches by the bowels of God’s mercies.

It hence appears how wicked is the calumny of the Papists, who pretend that the desire of doing what is right is frozen, when that is extolled which alone renders us obedient children to God. For the Apostle takes this as the ground of his exhortation, that we know that God is so benevolent to us as not to impute to us our sins.

For his name’s sake The material cause is mentioned, lest we should seek other means to reconcile us to God. For it would not be sufficient to know that God forgives us our sins, except we came directly to Christ, and to that price which he paid on the cross for us. And this ought the more to be observed, because we see that by the craft of Satan, and by the wicked fictions of men, this way is obstructed; for foolish men attempt to pacify God by various satisfactions, and devise innumerable kinds of expiations for the purpose of redeeming themselves. For as many means of deserving pardon we intrude on God, by so many obstacles are we prevented from approaching him. Hence John, not satisfied with stating simply the doctrine, that God remits to us our sins, expressly adds, that he is propitious to us from a regard to Christ, in order that he might exclude all other reasons. We also, that we may enjoy this blessing, must pass by and forget all other names, and rely only on the name of Christ. – Calvin’s Commentaries

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Have you ever considered how the idea of reformation is actually a very popular part of everyday life? Think about it. On the news, in the papers, and at school, we’re alway hearing about reforming this or reforming that.  Whether it’s education reform, tax reform, tort reform, healthcare reform, you name it. Reformation is a big deal. And it was the same way during the Protestant Reformation as well.

Toward the end of the middle ages, there was huge a push toward what can best be described as ‘moral reform.’ The fact is, people in those days (not so different from our own) were in the habit of misbehaving. And so Renaissance humanist leaders like Erasmus (d. 1536) led the cause for shaping people up. It was broadly understood that people’s main problem was that they were immoral and thus needed to be taught better manners. And although many of these humanist leaders were themselves part of the Catholic church, they didn’t want to focus on doctrine so much. Their great concern was to make sure people lived better, more upstanding, lives in society.

Cutting a sharply contrary line in the sand, the Protestant Reformation offered a radically different message.  The Reformers recognized that no matter how big man’s problems might be, no matter how messed up his social ills, no matter how bad his manners, indeed no matter how much social reformation may indeed have to be done, the greatest, most primary and acute problem for man in all the world is his sin before God.

This was as classic case of ‘cutting to the chase.’ Yes, man is a mess! But any and all attempts at fixing him are like putting a bandaid on a mortal wound. Before man can make any progress before God and with his neighbor, he must first deal with his guilt. His sin is a big deal — no, it is the big deal. And this was the storm center of the Protestant Reformation, the eye of the hurricane that would rock history. And it was forensic in character. Man needed righteousness before God his maker, and all he had was guilt.

Standing himself, with this question, too, before the face of God, the Calvinist was so impressed with the holiness of God that the consciousness of guilt immediately lacerated his soul, and the terrible nature of sin pressed on his heart as with an intolerable weight….

To the de profundis (Latin “out of the depths” from Ps. 130) with which, thirty centuries ago, the soul of David cried unto God, the troubled soul of every child of God in the sixteenth century still sounded a response with undiminished power. The conception of the corruption of sin as the source of all human misery was nowhere more profound than in Calvin’s environment. – Abraham Kuyper, Lectures on Calvinism, p. 55.

Guilt before man is bad enough. But guilt before God leaves no way of progress anywhere else. It is the cause of every evil and sinful thing. It is even the cause of our relative guilt before other men.  For, if we remember in the beginning (Gen. 3), after incurring guilt before God, Adam and Eve also felt shame between themselves.  Forensic, judicial, legal, guilt, therefore, is at the root of all other sin and the cause of every subsequent relational and social evil. If we have guilt before God, we cannot love our neighbor. And most importantly, if we have guilt before God, we cannot love and worship our Maker, who is to be forever praised. Amen!

And this, we see, is where the Protestant Reformation entered upon the scene proclaiming (with Paul and all those other faithful witnesses who had gone before) a righteousness that is from faith onto faith (cf. Rom. 1:17). A righteousness that is entirely a gift of God (Rom 5:16-18) by grace alone (Eph. 2:8), to be received through faith alone (Rom. 4:6), in Christ alone.

But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe (Rom. 3:21-22).

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