Grace is a great Christian truth. It is the means by which we have faith at all (cf. Eph 2:8f) through which we come into a saving relationship with Jesus Christ. Not only is it the basis of God's saving act toward us, it is also a means to live out the christian life (cf. Rom 5:2; Eph 2:8-10; 1 Pet 5:12). God's effective calling of his children, the means by which he makes us holy, by which we live out our Christian walk, and the basis of how and why He keeps us until the end are all of grace. Little wonder then that Christians are happy to talk about grace. A lot.
However, I have become increasingly convinced that our view of grace can impact in the most direct way on our service for the Lord. If you will forgive the crass terminology (I didn't have anything better to hand), there is a low view of grace (or, cheap grace) and a high view of grace (costly grace). Please don't confuse low and high, cheap and costly, as necessarily indicative of which view is "correct". Both affirm something rightly and deny something wrongly.
The low view of grace rightly affirms that works play no part in salvation or forgiveness. However, it tends toward a form of antinomianism. It establishes grace as the means of forgiveness and then fails to concern itself with individual sin. That is it takes a blasé attitude to sin because, of course, God will just forgive me. It is cheap because in the old analogy - we stand in court, God is the judge and we are unable to pay the fine - this low view treats the price paid by Christ as though it were a mere speeding fine. An inconvenience, for sure, and money we'd rather not pay but hardly an eye-watering sum. Perhaps, to take the analogy further, we may accept we were broke and couldn't pay £60. Yet, it is still only a relatively small price. Thus Christ's forgiveness comes cheaply and easily available.
The high view of grace, by contrast, rightly affirms we are saved from sin and are brought into a relationship with God in order to glorify him. It correctly holds dear the truth that just as God is holy so we are to be holy (1 Pet 1:16). However, it tends toward a form of nomianism (or legalism). It can have a particularly hard attitude to sin as God hates sin and Christ paid such a high price to remove it from us. Grace is, therefore, hard to come by. It is costly because in the old analogy - we stand in court, God is the judge and we are unable to pay the fine - this view treats the price paid by Christ as trillions of pounds that not even the richest man in the world could pay, let alone you or I. Thus forgiveness comes at the highest of costs. To add further sin to the debt is to pile Pelion upon Ossa.
The problem the low view causes for our service is ultimately this. Christ has paid the price for my sin, I am no longer guilty before God and I don't have to continually worry about my standing before him. I don't have to keep working out my righteousness by doing anything. Thus far, thus correct. However, because I am right with God I have no need to prove anything. If I don't fancy serving him I don't have to. If I don't want to do x, y or z for him, so what? I'm forgiven. I don't need to earn my way to Heaven so why bother working hard for the Lord when I don't necessarily fancy it. And, even if I ought to have done something, well, he'll forgive me won't he.
The problem the high view causes for service is this. I'm forgiven and because of what he has done for me, I owe Jesus everything. Thus far, thus correct. However, because I owe Christ so much, I effectively have to pay him back for all he has done for me. Every time I sin, that adds to my debt (which I know he has forgiven and I am no longer liable for it). But every time I do something good, that pays him back in a small way for all he has done for me. Therefore, I must get to every meeting, do all the evangelistic events I can and generally try to do as much good as I can. I can measure my holiness and righteousness by the amount of stuff I do for God. Whilst I know he will forgive me when I sin, I've already got a mountain of debt I owe so I don't want to be adding to that. Though I know I will never (indeed, couldn't) fully pay him back, I'd like to do what I can as best as I'm able.
Both views have hit on some truth to the detriment of an equally important truth. The low view is thoroughly liberating whilst simultaneously dismissing biblical imperatives to pursue holiness and to follow particular commands. It ignores the work of the Spirit in our lives who empowers us to keep God's law. The high view emphasises personal holiness but can lead to a crushing expectation in our spiritual walk. It can also create a two-tier system of believers and super-believers, based on the twin measures of the amount of stuff we do and our personal piety (usually assessed entirely negatively in how much stuff we are willing to shun).
How do we avoid the Scylla of cheap grace and the Charybdis of legalism? The high view primarily errs in presuming we can "pay back" Christ at all. It is not simply that the price he paid was beyond our means, it was that the price he paid was in a currency to which we have no access. No amount of good works will pay him back one penny. Equally, when Christ's righteousness is imputed to us we are clothed in Christ's righteousness. You cannot be more or less righteous, you either are or you aren't righteous at all. If we are in Christ, we have his perfect righteousness. This means there cannot be tiers of believer. Yes, there are those who do more for Christ than others and the scale of our reward in Heaven may differ as a result. But our fundamental righteousness, our standing before God, is a flat platform as our holiness in glory will also be.
The low view errs inasmuch as it treats Christ like an insurance policy. I may aim not to sin but, if I do, it's not the end of the world because Christ will forgive. It equally denies the ongoing work of the Spirit in our hearts. He isn't called the Holy Spirit for nothing. It seems highly unlikely God would put his Holy Spirit into our hearts simply to sit there and care not one jot about our personal holiness. If all true believers receive the indwelling of the Holy Spirit (and they do), it follows that all true believers would pursue holiness. If we are growing in holiness, it follows that such will have a clear a noticeable outworking in our lives and in our service. Though our service is no payback scheme, nor does it earn us righteousness, it does please the Father (as Kevin DeYoung points out here).
At heart, grace is the means by which we are saved. It is the means by which we receive Christ's righteousness. Yet, it is also the means by which God empowers his children to live lives that are generally pleasing to him. When talking grace, it's always worth keeping these two truths together.
Thursday, 23 April 2015
Friday, 10 April 2015
Thinking biblically about politics
I came across this helpful post by Martin Salter. His church - Grace Community Church, Bedford - are currently going through a series aimed at helping their members think biblically about the upcoming election. I thought it was a useful post highlighting the key questions we need to think about when it comes to voting.
To that end, I thought I would go a little bit further and engage with those questions myself. Like Martin, I have no desire to tell my congregation how to vote (honestly!) I must admit, I'm not great at keeping my tendencies under my hat (as a quick glance at the 'about the author' page of this blog will show), so I'm pretty sure most my congregation know where I sit politically and where I am likely to place my vote. Despite that, I am not in the business of defying gospel unity simply because someone thinks and votes differently to me. I just wanted to think through Martin's question and show my working.
1. How do you view the state? Beast or servant of God?
It seems hard to maintain a scriptural argument that the state is inherently evil. Passages such as Romans 13:1-7 and 1 Peter 2:13-17 seem clear enough that God appoints rulers for our good. That is not to say that the state will always act in godly, honourable ways. Even the most rudimentary knowledge of history shows that to be patently false. However, Paul and Peter suggest the state is God's servant for our good.
A proper view of God's sovereignty, providence and agency in the world may help us out here too. There can be no doubt that some evil empires and autocratic rulers have done heinous things that cannot, in any meaningful way, be considered godly. However, even such leaders are still God's servants. They hold power only because the Lord allows it and their acts of evil are only permitted by God to serve his greater purposes. Though they may not appear to act for the good of their own people much of the time, they are nonetheless permitted to act as they do within the grand scheme of God's plan.
Yet, the general thrust of Pauline and Petrine writings on government make clear that rulers are God's servants. What is more, they suggest rulers are generally there for our good. Whether we can make arguments about ungodly leadership and those who rule in ways that don't appear to be for the good of the people, we surely cannot suppose that the state is necessarily, inherently evil.
2. What do you think the state should do? Big or small? Why?
There seem to be very few (if any) biblical imperatives for the state. Some of the things that seem important are these:
To that end, I thought I would go a little bit further and engage with those questions myself. Like Martin, I have no desire to tell my congregation how to vote (honestly!) I must admit, I'm not great at keeping my tendencies under my hat (as a quick glance at the 'about the author' page of this blog will show), so I'm pretty sure most my congregation know where I sit politically and where I am likely to place my vote. Despite that, I am not in the business of defying gospel unity simply because someone thinks and votes differently to me. I just wanted to think through Martin's question and show my working.
1. How do you view the state? Beast or servant of God?
It seems hard to maintain a scriptural argument that the state is inherently evil. Passages such as Romans 13:1-7 and 1 Peter 2:13-17 seem clear enough that God appoints rulers for our good. That is not to say that the state will always act in godly, honourable ways. Even the most rudimentary knowledge of history shows that to be patently false. However, Paul and Peter suggest the state is God's servant for our good.
A proper view of God's sovereignty, providence and agency in the world may help us out here too. There can be no doubt that some evil empires and autocratic rulers have done heinous things that cannot, in any meaningful way, be considered godly. However, even such leaders are still God's servants. They hold power only because the Lord allows it and their acts of evil are only permitted by God to serve his greater purposes. Though they may not appear to act for the good of their own people much of the time, they are nonetheless permitted to act as they do within the grand scheme of God's plan.
Yet, the general thrust of Pauline and Petrine writings on government make clear that rulers are God's servants. What is more, they suggest rulers are generally there for our good. Whether we can make arguments about ungodly leadership and those who rule in ways that don't appear to be for the good of the people, we surely cannot suppose that the state is necessarily, inherently evil.
2. What do you think the state should do? Big or small? Why?
There seem to be very few (if any) biblical imperatives for the state. Some of the things that seem important are these:
- To collect tax for the collective good (cf. Mt 20:20f; Rom 13:7)
- A taxation system based upon ability to pay (cf. Deut 16:17)
- To punish evil and encourage good (cf. Deut 16:18-20; Rom13:4; 1 Pet 2:14)
- To allow a certain degree of individual freedoms (cf. 1 Pet 2:16)
- Equality before the law regardless of gender, status, or country of origin (cf. Deut 16:11f)
One of the key reasons argued in favour of a small state on principle, is the inherent evil of the state itself. As already said, there is no biblical reason to assume the state is inherently evil. Therefore, there is no reason to insist on a small state for this reason.
As we consider the things we have highlighted as important for the state (NB: this is not exhaustive), it strikes me none of these things are affected directly by big or small government. Each of these things can be achieved, in some measure, on either system.
Nevertheless, it would be my contention that the collective good for which tax is collected is best achieved through a large public sector. Certainly, I would argue state ownership of certain (most?) public services serves the collective good in a better way than allowing such things to be run by private enterprise for the primary purposes of profit.
Beyond this, we must consider how the state can work for the benefit of the people. It strikes me there is biblical warrant to consider the state a fundamental good for the benefit of the people whereas there is no scriptural warrant to view business and private enterprise as inherently good (scripturally speaking). That is not to say business is necessarily evil all the time but it is to say there is no biblical warrant to consider businesses as inherently good nor as working for the best interests of the people.
Scripture has much to say about the value of work and a government that creates jobs does a great service for its people. Even where such job require state funding, work is itself valuable and preferable to welfare (which requires state funding too). A large public sector generally provides greater scope for work than attempting to create jobs through the private sector.
3. On what basis does the state function?
In the run-up to the last election, I wrote an article here discussing this very issue. I stand by most of my considerations there.
In summary (though I suggest you read the article itself), I make a sort of case for natural law as the basis of legislation (or natural rights, akin to Locke and Hobbes argument). I begin with the central premise that all men and women are made in the image of God and are therefore born with certain rights (unalienable rights, if we want to go for Jeffersonian language). I go on to argue that whatever does not impinge upon the common rights of others ought to be lawful. Whatever impinges on the common rights of others ought to be illegal.
This view is primarily about legislation that affect individuals. In particular, it takes account of 1 Peter 2:16, which appears to allow for a certain degree of personal freedom. Beyond this personal form of legislation, government is primarily to seek the collective good of its people. Taking account of those personal freedoms, such collective good will be worked out in different ways depending on context and individual disposition of the policy maker.
4. How do you view the relationship between church/Christians and the state – disengagement, suspicion, co-belligerence, sphere-sovereignty, or something else?
I would advocate a form - if not the exact form expressed by Kuyper - of sphere sovereignty.For both the protection of the state, the people and the church it is absolutely right for there to be a separation between religion and politics. There ought to be no state church nor one particular dominant religious voice (Christian, secular, or any other). That is to protect the people from undue influence of one particular religious (or non-religious) persuasion and also to protect those religious (or non-religious) institutions from unnecessary interference by the state.
As in (3), I believe Christians (churches simply being collections of Christian people) have particular rights inherent to them. The state should not interfere in matters of religion except, and only when, certain religious practices interfere directly with the inherent rights of another.
The obvious issue with this position is what happens when religious freedoms directly conflict with the freedoms of another. For example, should the religious freedom of a group who deem it acceptable to engage in child-sacrifice be respected? Clearly, as this religious practice impinges directly on the inherent rights of the child in question, the government would be entirely justified in intervening here. Of course, there are legitimate questions to be had over what constitutes interfering with the inherent rights of an individual and how far such things are central to the freedom to practice one's religion. But, as a general rule, this seems a sensible position.
However, the issue is often not so clear cut. In today's climate, it is very often religious freedom pitted against sexual freedom. For example, should a church that objects on biblical grounds to homosexual marriage be forced to carry them out because a homosexual couple seeking to marry are entitled to do so legally? With a separation of church and state, this question becomes incredibly straightforward. The government are the only organisation permitted to carry out marriages. So a church would be in no position to carry out the legal ceremony. Weddings would then only be carried out as a religious, non-legally binding, ceremony. There would be no cause for government intervention as marriage was permitted to the couple in law, as to everyone else, whereas the church would be free to bless (or not) the marriage according to their own conscience. Such questions, naturally, become much more complex with no separation of church and state.
This is broadly how I answer those questions. How about you? Why not comment below and explain how you address these things? Answering these question can really help you work out where to place your vote.
Monday, 6 April 2015
God's power made perfect in weakness (even in this small way)
It is Easter Monday. The last day of the Easter period (mainly noted here because Easter Sunday is a bank holiday and so it stands in lieu of a proper day off for most people). And me and my family have been sick the whole way through!
I preached on Maundy Thursday evening (on Jesus' comments about washing from John 13) and Good Friday (on the three crosses and respective responses of two criminals either side of Jesus). If you are interested, you can listen back to those here and here.
I had planned to speak on Easter Sunday about Matthew's account of three very different responses to the resurrection event. Sadly, having croaked my way through Good Friday (I edited out the coughing fits for the online upload) it all proved too much and a contingency speaker was drafted in last minute on Sunday morning (who I am told did a stellar job). Instead of sitting under some uplifting ministry on the resurrection of Christ, I had the joy of sitting in a medical walk-in centre - wife and son in tow - to find out whether we had an infection that required antibiotics or just a horrible virus that we had to wait out (for those that care, it was the latter - which really stinks because not only is it hanging around but there is nothing we can adequately medicate with either!)
But here is what encouraged me. I felt totally sick and ill, had to help look after my family who felt much the same, and had no hope of preaching Sunday morning (that's not the encouraging bit). I also know the gentleman who stepped into the breach to cover the preaching was not looking forward to delivering an off-the-cuff word or having to deliver my poorly planned, inadequate notes that he wouldn't get sight of until about 10 minutes before the service started (his servant heart and willingness to do so is more encouraging but that's not quite it either). What was so encouraging is that despite every reason for everything to fall apart, the church was full, the service went ahead and the word was well received.
Often what we plan to be great isn't as great as we might hope. Other times, what doesn't go to plan at all and ought to be a disaster is no such thing. I am reminded time and again of Christ's words to the apostle Paul in 2 Corinthians 12:9 “My grace is sufficient for you, for my power is made perfect in weakness.” You don't get much weaker than a preacher that physically can't deliver the sermon and a stand-in working from notes he has neither seen nor prepared!
And what more appropriate day than Easter Sunday for such things to happen. What looked like a disaster to the disciples on Good Friday, the death of their Lord on a shameful Roman cross, proved at Easter Sunday to be the plan of salvation God had ordained before the foundation of the world. What would have never been the plan of you and me was the appointed means by which God brought salvation to the world. What, by rights, should have been a total disaster and the end of the Jesus cult was God's greatest glory and the beginning of his 2000 year old church.
All that is to say, what may appear disastrous and seem destined to failure may be the very means by which God brings glory to himself. Whether that is in the small (or slightly bigger) parts of a church service or in the huge, grand sweep of salvation-history, God chooses the weak things by which to glorify himself. He chooses not to conform to human convention and wisdom. He chooses a virus to knock-out a church pastor and stop him preaching the word in order to glorify himself through another man taking his place and doing a far better job because he is almost certainly relying on the Lord in a way this pastor probably wasn't going to because his "power is made perfect in weakness".
I preached on Maundy Thursday evening (on Jesus' comments about washing from John 13) and Good Friday (on the three crosses and respective responses of two criminals either side of Jesus). If you are interested, you can listen back to those here and here.
I had planned to speak on Easter Sunday about Matthew's account of three very different responses to the resurrection event. Sadly, having croaked my way through Good Friday (I edited out the coughing fits for the online upload) it all proved too much and a contingency speaker was drafted in last minute on Sunday morning (who I am told did a stellar job). Instead of sitting under some uplifting ministry on the resurrection of Christ, I had the joy of sitting in a medical walk-in centre - wife and son in tow - to find out whether we had an infection that required antibiotics or just a horrible virus that we had to wait out (for those that care, it was the latter - which really stinks because not only is it hanging around but there is nothing we can adequately medicate with either!)
But here is what encouraged me. I felt totally sick and ill, had to help look after my family who felt much the same, and had no hope of preaching Sunday morning (that's not the encouraging bit). I also know the gentleman who stepped into the breach to cover the preaching was not looking forward to delivering an off-the-cuff word or having to deliver my poorly planned, inadequate notes that he wouldn't get sight of until about 10 minutes before the service started (his servant heart and willingness to do so is more encouraging but that's not quite it either). What was so encouraging is that despite every reason for everything to fall apart, the church was full, the service went ahead and the word was well received.
Often what we plan to be great isn't as great as we might hope. Other times, what doesn't go to plan at all and ought to be a disaster is no such thing. I am reminded time and again of Christ's words to the apostle Paul in 2 Corinthians 12:9 “My grace is sufficient for you, for my power is made perfect in weakness.” You don't get much weaker than a preacher that physically can't deliver the sermon and a stand-in working from notes he has neither seen nor prepared!
And what more appropriate day than Easter Sunday for such things to happen. What looked like a disaster to the disciples on Good Friday, the death of their Lord on a shameful Roman cross, proved at Easter Sunday to be the plan of salvation God had ordained before the foundation of the world. What would have never been the plan of you and me was the appointed means by which God brought salvation to the world. What, by rights, should have been a total disaster and the end of the Jesus cult was God's greatest glory and the beginning of his 2000 year old church.
All that is to say, what may appear disastrous and seem destined to failure may be the very means by which God brings glory to himself. Whether that is in the small (or slightly bigger) parts of a church service or in the huge, grand sweep of salvation-history, God chooses the weak things by which to glorify himself. He chooses not to conform to human convention and wisdom. He chooses a virus to knock-out a church pastor and stop him preaching the word in order to glorify himself through another man taking his place and doing a far better job because he is almost certainly relying on the Lord in a way this pastor probably wasn't going to because his "power is made perfect in weakness".
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