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 The
Augustine-Pelagius controversy of the fifth century crystallized
two extremes: man is “free” to accept or reject God, or is
“bound” by depravity. Then Calvinism (1536) so specialized
“grace” as to make it the opposite of “obedience.” Today
we hear that any necessity for obedience on man’s part
is a rejection of salvation by grace. We should not allow
ourselves to be pushed into these “either-or” camps. When
Paul wrote “to him that worketh is the reward not reckoned of
grace but of debt” (Rom. 4:4), the context refers this to
seeking justification by perfect work (i.e., no sin;
3:20-f, Gal. 3:10-12) and does not negate our role in coming,
and being faithful to Christ.
But
sometimes the language we use in trying to teach truth lends
itself to either the “grace” camp, or to the “works” or
“law” camp. A recent religious paper carried such an
article. The writer affirmed what is basic to the just nature of
God —- that God does not require something man is unable to
do. But he did not make a proper distinction in justification by
law (a perfectness that needs no forgiveness), and justification
through our faith (in Him who died for us, making forgiveness
possible). In fact, he said Nathaneal, Job, Abel, Enoch, and
Abraham “kept” the law. In context of the “grace-law”
controversy this says they didn’t need the blood of Christ;
but I know the writer too well to believe he meant that. I can only
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conclude that he was extremely careless in his choice of words.
In his zeal to combat errors on “grace” he has provided
those so inclined with ample ammunition for a come-back.
The
law was “holy, just, and good” (Rom. 7:12), but was weak “through
the flesh” (8:3); i.e., man’s weakness makes a system that
depends upon law alone, a curse unto him. If he fails to keep it
perfectly, justice demands his condemnation. Take forgiveness
out of the new covenant (make it just another “law”) and we
are still under a curse. But Christ did more than give new “laws.”
He died in our stead.
1
Jn. 1: is written to saints who are imperfect. “If we confess”
(v.9) is present, active, subjunctive: “If we keep on
confessing.” The cleansing also continues, and certainly is
not limited to that which took place at our baptism. Sin is not
excused, condoned, or encouraged in these verses; but its
continued presence is affirmed. Hence, our continued need for an
Advocate who “ever liveth to make intercession” (Heb. 7:25).
We are made righteous, in Christ, by forgiveness.
Surely
we can combat “grace only” without embracing “law only.”
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