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Intimacy in the Spirit
  
You must be born again to enter into the kingdom of God.
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Partakers of the Divine Nature Jun 22, 2007 11:32 am
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The reason that the doctrine of eternal Security is misunderstood is because of ignorance regarding the born again process. Saying a sinner’s prayer or easy believism as it is called does not constitute salvation. Many make a verbal profession of faith during an emotional sermon, which does not take root because there is no true repentance. Also, many accept Jesus without a complete understanding of the gospel in which they are converting to. Lack of proper teaching in churches is responsible for this, and also many are converted to a false gospel based on error, which again is not a true conversion.

Those who accepted Jesus at a particular time in there life and went back into the world were not truly converted. Yes, they may have had an illumination in the mind concerning the truth but not heart conversion. I could go on and on giving different case scenarios concerning easy believism salvations but I hope you get my point. So, what I am trying to say is that according to scripture narrow is the way to life and few there be that find it. Yes, I believe God is moving to bring in the last harvest before his return but I do not believe in massive conversions.
Jesus said that MANY not some or a few but MANY we say to me on that day….Lord, Lord…..and you know the rest.

The false Apostate church will look like the real thing to many who do not know the word of God and they will believe everything a preacher says to them. God is exposing false teachers but still people follow them to the detriment of their souls!
It is important to search the scriptures yourself to see what the truth is. Study, research, use a bible dictionary and a Greek and Hebrew lexicon. Pray and ask God to reveal by his Spirit what is truth. There are prophetic voices out there that are warning the church where it is headed. Research also on what these people have to say. Compare it with the word. Do a study on false prophets (I will be addressing this soon) don’t just believe what anyone has to say…..check out what I say!

Those who are born again have the divine nature engrafted within their spirit man…they have the nature of God himself in them. The New birth is a miraculous regenerating of the spirit and transforming it from the carnal man (Adamic nature) into a new creature in Christ. Your body is still sinful as it is not redeemed yet but the spirit is Alive unto God because of the new birth! God lives in the regenerated spirit of a born again Christian. He is no longer subject to the carnal man as that has been put off and the new man put on!

This miracle is a creation of God through the gift of grace through an impartation of divine faith that results in true conversion where the new creature now manifests the fruit of the holy Spirit because he is united with God!!! This born again miracle cannot be undone because God has ordained it. If you have this experience you will be kept by the power of God until that day of his appearing. You are in the holy Spirit and therefore you walk in the holy Spirit and you live and move and have your being in the holy Spirit. You are no longer your own as you are bought with the price of the blood of Jesus. You are now a son of God no longer a servant sold under sin but a true son, a joint heir with Christ and a king and priest unto God! You body is dead because of sin but your spirit is alive because of righteousness.
Regards in Jesus Christ, Sweethoney
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Have no Fellowship with the Deeds of Darkness. Jun 22, 2007 9:49 am
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II John 1:9-11

Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds.

Ephesians 5:10-13

Proving what is acceptable unto the Lord.
And have no fellowship with the unfruitful works of darkness, but rather reprove them.
For it is a shame even to speak of those things which are done of them in secret.
But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

Proverbs 19:25

Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge

II Corinthians 6: 14-18

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

II Timothy 4:2-4

Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
And they shall turn away their ears from the truth, and shall be turned unto fables.

Revelation 2:14-17

But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.
Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
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Justification by Faith (Calvin) # 5 Final Jun 21, 2007 9:07 pm
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When the Lord declares that boasting is not excluded by the Law, but by faith, Rom. 3: 27 hence it follows, that so long as the minutes portion of our own righteousness remains, we have still some ground for boasting. Now if faith utterly excludes boasting, the righteousness of works cannot in any way be associated with the righteousness of faith. This meaning is so clearly expressed in the fourth chapter to the Romans as to leave no room for cavil or evasion. "If Abraham were justified by works he has whereof to glory;" and then it is added, "but not before God," Rom. 4: 2

The conclusion, therefore, is, that he was not justified by works. He then employs another argument from contraries, when reward is paid to works, it is done of debt, not of grace; but the righteousness of faith is of grace: therefore it is not of the merit of works.

The Sophists ( Teachers of philosophy in Ancient Greece-humanists )of the present day cavil at our doctrine, when we say that a man is justified by faith alone, Rom. 4: 2 They dare not deny that he is justified by faith, seeing Scripture so often declares it; but as the word alone is nowhere expressly used they will not tolerate its being added. Is it so? What answer, then will they give to the words of Paul, when he contends that righteousness is not of faith unless it be gratuitous? How can it be gratuitous, and yet by works? By what cavils, moreover, will they evade his declaration in another place, that in the Gospel the righteousness of God is manifested? Rom. 1: 17 If righteousness is manifested in the Gospel, it is certainly not a partial or mutilated, but a full and perfect righteousness.

The Law, therefore, has no part in its and their objection to the exclusive word alone is not only unfounded, but is obviously absurd. Does he not plainly enough attribute everything to faith alone when he disconnects it with works? What I would ask, is meant by the expressions, "The righteousness of God without the law is manifested;" and again "Being justified freely by his grace;" "Justified by faith without the deeds of the law?" Rom. 3: 21, 24, 28 Here they have an ingenious subterfuge, one which, though not of their own devising but taken from Origin and some ancient writers, is most childish. They pretend that the works excluded are ceremonial, not moral works. ( see a familar doctrine here ...my note)

"The man that does them shall live in them," Gal. 3: 12 "Cursed is every one that continueth not in all things that are written in the book of the law to do them," Gal. 3: 10. Unless they are themselves raving, they will not say that life was promised to the observers of ceremonies, and the curse denounced only against the transgressors of them. If these passages are to be understood of the Moral Law, there cannot be a doubt that moral works also are excluded from the power of justifying.

To the same effect are the arguments which he employs. "By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin," Rom. 3: 20. "The law worketh wrath," Rom. 4: 15 and therefore not righteousness. "The law cannot pacify the conscience," and therefore cannot confer righteousness. "Faith is imputed for righteousness," and therefore righteousness is not the reward of works, but is given without being due.

Because "we are justified by faith," boasting is excluded. "Had there been a law given which could have given life, verily righteousness should have been by the law. But the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe," Gal. 3: 21, 22

Abraham could not be justified by works, declares, "that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect," Gal. 3: 17 The unskillful would ridicule the argument that there could be righteous works before the promulgation of the Law, but the Apostle, knowing that works could derive this value solely from the testimony and honor conferred on them by God, takes it for granted that, previous to the Law, they had no power of justifying.

We see why he expressly terms them works of Law when he would deny the power of justifying to them because it was only with regard to such works that a question could be raised; although he sometimes, without addition, excepts all kinds of works whatever, as when on the testimony of David he speaks of the man to whom the Lord imputeth righteousness without works,
Rom. 4: 5, 6.

Faith alone, by which we are justified, "worketh by love," and that love, therefore, is the foundation of justification. We, indeed, acknowledge with Paul, that the only faith which justifies is that which works by love, Gal. 5: 6 but love does not give it its justifying power. Nay, its only means of justifying consists in its bringing us into communication with the righteousness of Christ. Otherwise the whole argument, on which the Apostle insists with so much earnestness, would fall.

To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

Could he express more clearly than in this word, that there is justification in faith only where there are no works to which reward is due, and that faith is imputed for righteousness only when righteousness is conferred freely without merit?

Let us now consider the truth of what was said in the definition that justification by faith is reconciliation with God, and that this consists solely in the remission of sins. We must always return to the axioms that the wrath of God lies upon all men so long as they continue sinners. This is elegantly expressed by Isaiah in these words: "Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear," Isaiah 59: 1, 2

We are here told that sin is a separation between God and man; that His countenance is turned away from the sinner; and that it cannot be otherwise, since, to have any intercourse with sin is repugnant to his righteousness. Hence the Apostle shows that man is at enmity with God until he is restored to favour by Christ, Rom. 5: 8-l0

When the Lord, therefore, admits him to union, he is said to justify him, because he can neither receive him into favor, nor unite him to himself, without changing his condition from that of a sinner into that of a righteous man. We add that this is done by remission of sins. For if those whom the Lord has reconciled to himself are estimated by works, they will still prove to be in reality sinners, while they ought to be pure and free from sin. It is evident therefore, that the only way in which those whom God embraces are made righteous, is by having their pollutions wiped away by the remission of sins, so that this justification may be termed in one word the remission of sins.

Both of these become perfectly clear from the words of Paul: "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and has committed unto us the word of reconciliation." He then subjoins the sum of his embassy: "He has made him to be sin for us who knew no sin; that we might be made the righteousness of God in him,"
2 Cor. 5: l9-21

He here uses righteousness and reconciliation indiscriminately, to make us understand that the one includes the other. The mode of obtaining this righteousness he explains to be, that our sins are not imputed to us. Wherefore, you cannot henceforth doubt how God justifies us when you hear that he reconciles us to himself by not imputing our faults.

In the same manner, in the Epistle to the Romans, he proves, by the testimony of David, that righteousness is imputed without works, because he declares the man to be blessed "whose transgression is forgiven, whose sin is covered," and "unto whom the Lord imputeth not iniquity," Rom. 4: 6; Ps. 32: 1, 2 There he undoubtedly uses blessedness for righteousness; and as he declares that it consists in forgiveness of sins, there is no reason why we should define it otherwise.

Accordingly, Zacharias, the father of John the Baptist, sings that the knowledge of salvation consists in the forgiveness of sins, Luke 1: 77 The same course was followed by Paul when, in addressing the people of Antioch, he gave them a summary of salvation. Luke states that he concluded in this way: "Through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things from which ye could not be justified by the law of Moses," Acts 12: 38, 39

Thus the Apostle connects forgiveness of sins with justification in such a way as to show that they are altogether the same; and hence he properly argues that justification, which we owe to the indulgence of God, is gratuitous. Nor should it seem an unusual mode of expression to say that believers are justified before God not by works, but by gratuitous acceptance seeing it is frequently used in Scripture, and sometimes also by ancient writers. Thus Augustine says: "The righteousness of the saints in this world consists more in the forgiveness of sins than the perfection of virtue," August. de Civitate Dei, lib. 19, cap. 27

To this corresponds the well-known sentiment of Bernard: "Not to sin is the righteousness of God, but the righteousness of man is the indulgence of God," Bernard, Serm. 22, 23 in Cant. He previously asserts that Christ is our righteousness in absolution, and, therefore, that those only are just who have obtained pardon through mercy.[/COLOR]

Hence also it is proved, that it is entirely by the intervention of Christ's righteousness that we obtain justification before God. This is equivalent to saying that man is not just in himself, but that the righteousness of Christ is communicated to him by imputation, while he is strictly deserving of punishment. Thus vanishes the absurd dogma, that man is justified by faith, inasmuch as it brings him under the influence of the Spirit of God by whom he is rendered righteous. (sound familar...my note)

This is so repugnant to the above doctrine that it never can be reconciled with it. There can be no doubt that he who is taught to seek righteousness out of himself does not previously possess it in himself. This is most clearly declared by the Apostle, when he says, that he who knew no sin was made an expiatory victim for sin, that we might be made the righteousness of God in him 2 Cor. 5: 21

You see that our righteousness is not in ourselves, but in Christ that the only way in which we become possessed of it is by being made partakers with Christ, since with him we possess all riches. There is nothing repugnant to this in what he elsewhere says, "God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us" Rom. 8: 3, 4

Here the only fulfillment to which he refers is that which we obtain by imputation. Our Lord Jesus Christ communicates his righteousness to us, and so by some wondrous ways in so far as pertains to the justice of God transfuses its power into us. That this was the Apostle's view is abundantly clear from another sentiment which he had expressed a little before, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," Rom. 5: 19

To declare that we are deemed righteous, solely because the obedience of Christ is imputed to us as if it where our own, is just to place our righteousness in the obedience of Christ. Wherefore, Ambrose appears to me to have most elegantly adverted to the blessing of Jacob as an illustration of this righteousness, when he says that as he who did not merit the birthright in himself personated his brother, put on his garments which gave forth a most pleasant odour, and thus introduced himself to his father that he might receive a blessing to his own advantage, though under the person of another, so we conceal ourselves under the precious purity of Christ, our first-born brother, that we may obtain an attestation of righteousness from the presence of God.

The words of Ambrose are, "Isaac's smelling the odour of his garments, perhaps means that we are justified not by works, but by faith, since carnal infirmity is an impediment to works but errors of conduct are covered by the brightness of faith, which merits the pardon of faults," Ambrose de Jacobo et Vita Beats, Lib. 2, c. 2.

And so indeed it is; for in order to appear in the presence of God for salvation, we must send forth that fragrant odour, having our vices covered and buried by his perfection.

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Justification by Faith (Calvin) #4 Jun 21, 2007 12:04 pm
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Christ was given to us for righteousness, in respect not of his human, but of his divine nature; and though this can only be found in the person of the Mediator, it is, however, the righteousness not of man, but of God. He does not now twist his rope of two righteousnesses, but plainly deprives the human nature of Christ of the office of justifying. The peculiar office of Christ, who "has redeemed us from the curse of the law, being made a curse for us," (Gal. 3: 13.)

God dwells in us, we are justified by the righteousness of God. For though we call Christ the author of life, inasmuch as he endured death that he might destroy him who had the power of death, Heb. 2: 14 we do not thereby rob him of this honor, in his whole character as God manifested in the flesh. We only make a distinction as to the manner in which the righteousness of God comes to us, and is enjoyed by us.

Christ flowed from the secret grace and power of God; nor do we dispute that the righteousness which Christ confers upon us is the righteousness of God, and proceeds from him. What we constantly maintain is, that our righteousness and life are in the death and resurrection of Christ. The name of righteousness is rightly and properly applied to that by which we are moved to act aright, but that it is God only that worketh in us both to will and to do of his good pleasure. Phil. 2: 13

For we deny not that God by his Spirit forms us anew to holiness and righteousness of life; but we must first see whether he does this of himself, immediately, or by the hand of his Son, with whom he has deposited all the fulness of the Holy Spirit, that out of his own abundance he may supply the wants of his members. When, although righteousness comes to us from the secret fountain of the Godhead, it does not follow that Christ, who sanctified himself in the flesh on our account, is our righteousness in respect of his divine nature, John 17: 19

The righteousness with which Christ himself was righteous was divine; for had not the will of the Father impelled him, he could not have fulfilled the office assigned him. For although it has been elsewhere said that all the merits of Christ flow from the mere good pleasure of God.Because God is the source and commencement of our righteousness, we are essentially righteous, and the essence of the divine righteousness dwells in us. In redeeming us, says Isaiah, "he (God) put on righteousness as a breastplate, and an helmet of salvation upon his head," Isaiah 59: 17

But since a great part of mankind imagine a righteousness compounded of faith and works let us here show that there is so wide a difference between justification by faith and by works, that the establishment of the one necessarily overthrows the other The Apostle says, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. 3: 8, 9

You here see a comparison of contraries, and an intimation that every one who would obtain the righteousness of Christ must renounce his own. Hence he elsewhere declares the cause of the rejection of the Jews to have been, that "they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God,"
Rom. 10: 3

If we destroy the righteousness of God by establishing our own righteousness, then, in order to obtain his righteousness, our own must be entirely abandoned.
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The Erroneous Carnal Christain Teaching Jun 21, 2007 2:39 am
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Carnal means to be unregenerate or unsaved. A Christian is not unsaved. Paul states in the second letter to the Corinthians that he was afraid when he came to them he would be embarrassed and find many which had sinned and not repented of their uncleanness, fornication, and lasciviousness which they had committed. He feared that when he came to Corinth that he would Find all kinds of sinful practices. 2 Cor 12:20-13:5

These unregenerate carnal people were a part of the physical church in Corinth but they were not a part of the true body of Christ. These were unsaved individuals. Paul states that real Christians should not fellowship with these "carnal Christians" 1 Cor 5:11-13

Not only was the unsaved man who was the one who was living immoral with his mother or step-mother in the Corinthian church but from the verses quoted above it seems that there were many in an unconverted state. Yet there were also saved, regenerate, upright Christians in that church as well. Paul feared many who had sinned would not have repented when he arrived. 2 Cor 12:20

John describes antichrists as going out from [the church]. "They were not [really] of us; for if they had been of us, they would not doubt have continued with us"
1 John 2:19

All professing Christians are not born again and saved. To refer to a church collectively as Christians does not mean all in that church are saved.

Babes in Christ does not necessarily mean all in the church were actually born again, but babes in the sense of just beginning to understand the teachings of Christianity. These babes in Christ were not the same as the newborn babes of 1 Peter 1:2.

Paul says For you are yet carnal. They always were and still are carnal, which in a strict sense means they are still unregenerate.

Paul cites the inconsistences of their lives. Religious, yes, but sinful in their actions. Can you be religious and lost? Yes! Since you have all this among you, are you not yet carnal unregenerate and live like or act the same as unregenerate man? In 2 Corinthians 12:20-1 Paul reveals their sexual sin and debauchery, anger, slander, gossip, envying, strife.

Paul, in Galatians 5:19-21 tell us they which do such things shall not inherit the kingdom of God.That is because the unsaved have no place in heaven.

The word carnal is a noun, but it is always used as an adjective to refer to persons, behavior, or dispositions. Sarx which is used 17 times in Romans 7-8, basically means flesh or fleshly. The term carnality is never used in the Scripture.

In theological terms carnal means the natural man, sinful man, or the unregenerate nature. Wicked or unconverted men are represented as under the dominion of a carnal mind, which is enmity against God." There is no such thing as a carnal Christian any more than an unregenerate Christian!

"They that are in the flesh (sarx) cannot please God" Rom 8:8 "The mind of the flesh (sarx) is death" Rom 8:6; neither adjective is used here. A true Christian is not under the control of the carnal mind.

However, there is a difference between being carnal (sold under sin)and being influenced by the carnal(natural) mind just as there is a difference between being evil and being influenced by evil. The Christian may be influenced by it from time to time, but the carnal mind is crucified, nailed on a cross and being constantly renewed by the holy Spirit and the word of God. "They that are Christ's have crucified the flesh (sarx) with the affections and lusts" (Gal 5:24).

The term "the flesh nature" here has the same meaning as "the body of sin" in Romans 6:6.
In 1 Corinthians 3:1 the adjective sarkinos is used and it means "fleshly." Sarkikos is also used once by Paul in Romans 7:14 where he speaks of being unspiritual or sold under sin and in 2 Corinthians 1:12 to refer to worldly wisdom which is based on the viewpoint of the sinful nature.

Many in the churches are unregenerate (Carnal and sold under sin) and not truly born of the Spirit, as was also true at the church of Corinth.
There are many names given in the bible for Christians, but "carnal" is never mentioned.
The expression "carnal Christian" is erroneous.
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Justification by faith (Calvin) #3 Jun 20, 2007 11:06 pm
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Of Justification by Faith (excerps)
by Dr. John Calvin
(1509-1564)

Christ when he becomes ours making us partners with him in the gifts with which he was endued. Hence we do not view him as at a distance and without us, but as we have put him on, and been ingrafted into his body, he deigns to make us one with himself, and, therefore, we glory in having a fellowship of righteousness with him. By instilling his own righteousness into us, he makes us really righteous with himself since, according to him, this righteousness is as well God himself as the probity, or holiness, or integrity of God.

Peter says, that through the knowledge of Christ "are given unto us exceeding great and precious promises, that by them ye might be partakers of the divine nature," 2 Pet. 1: 4
As if we now were what the gospel promises we shall be at the final advent of Christ; nay, John reminds us, that "when he shall appear we shall be like him, for we shall see him as he is"
1 John 3: 2

If God does not justify us by acquitting and pardoning, what does Paul mean when he says "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them"? "He made him to be sin for us who knew no sin; that we might be made the righteousness of God in him," 2 Cor. 5: 19, 21 Here I learn, first, that those who are reconciled to God are regarded as righteous: then the method is stated, God justifies by pardoning; and hence, in another place, justification is opposed to accusation, Rom. 8: 33

Hence Paul argues against objectors, that "if the inheritance be of the law, it is no more of promise," Gal. 3: 18 that in this way faith would be made vain; for if respect be had to works it fails, the holiest of men in that case finding nothing in which they can confide. This distinction between justification and regeneration is admirably expressed by Paul. Speaking of his real righteousness, or the integrity bestowed upon him, he mournfully exclaims, "O wretched man that I am! who shall deliver me from the body of this death?" Rom. 7: 24 but retaking himself to the righteousness which is founded solely on the mercy of God, he breaks forth thus magnificently into the language of triumph: "Who shall lay any thing to the charge of God's elect? It is God that justifieth." "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Rom. 8: 33, 35

He clearly declares that the only righteousness for him is that which alone suffices for complete salvation in the presence of God, so that that miserable bondage, the consciousness of which made him a little before lament his lot, derogates not from his confidence, and is no obstacle in his way. This diversity is well known, and indeed is familiar to all the saints who groan under the burden of sin, and yet with victorious assurance rise above all fears.

What arrogance to condemn the Supreme Judge when he acquits freely, and try to prevent the response from taking affect: "I will have mercy on whom I will have mercy." And yet the intercession of Moses, which God calmed by this answer, was not for pardon to some individual, but to all alike, by wiping away the guilt to which all were liable. And we, indeed, say, that the lost are justified before God by the burial of their sins; for (as he hates sin) he can only love those whom he justifies. But herein is the wondrous method of justification, that, clothed with the righteousness of Christ, they dread not the judgment of which they are worthy.
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Justification by Faith (Calvin) Part #2 Jun 20, 2007 8:56 am
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Of Justification by Faith (excerps)
by Dr. John Calvin
(1509-1564)

The Father and the Spirit are in Christ; and as in him the fulness of the Godhead dwells, so in him we possess God entire. God, transfusing himself into us, makes us as it were a part of himself. Our being made one with Christ by the agency of the Spirit, he being the head and we the members, he regards as almost nothing unless his essence is mingled with us. But, as I have said, in the case of the Father and the Spirit, we are not justified by the mere grace of the Mediator, and that righteousness is not simply or entirely offered to us in his person, but that we are made partakers of divine righteousness when God is essentially united to us.Had he only said, that Christ by justifying us becomes ours by an essential union, and that he is our head not only in so far as he is man, but that as the essence of the divine nature is diffused into us.

God justifies not only by pardoning but by regenerating, he asks, whether he leaves those whom he justifies as they were by nature, making no change upon their vices? The answer is very easy: as Christ cannot be divided into parts, so the two things, justification and sanctification, which we perceive to be united together in him, are inseparable. Whomsoever, therefore, God receives into his favor, he presents with the Spirit of adoption, whose agency forms them anew into his image.


Faith was imputed to Abraham for righteousness after he had embraced Christ, (who is the righteousness of God and God himself) and was distinguished by excellent virtues. Hence it appears that two things which are perfect are viciously converted by him into one which is corrupt. For the righteousness which is there mentioned pertains not to the whole course of life; or rather, the Spirit testifies, that though Abraham greatly excelled in virtue, and by long perseverance in it had made so much progress, the only way in which he pleased God was by receiving the grace which was offered by the promise, in faith. From this it follows, that, as Paul justly maintains, there is no room for works in justification.

Christ has been in a manner set before us as a fountain, whence we may draw what would otherwise lie without use in that deep and hidden abyss which streams forth to us in the person of the Mediator. In this way, and in this meaning, I deny not that Christ, as he is God and man, justifies us; that this work is common also to the Father and the Holy Spirit; in fine, that the righteousness of which God makes us partakers is the eternal righteousness of the eternal God.
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Justification by Faith (John Calvin) Part #1 Jun 19, 2007 11:16 pm
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Of Justification by Faith (excerps)
by Dr. John Calvin
(1509-1564)

For unless you understand first of all what your position is before God, and what the judgment which he passes upon you, you have no foundation on which your salvation can be laid, or on which piety towards God can be reared.

A man is said to be justified in the sight of God when in the judgment of God he is deemed righteous, and is accepted on account of his righteousness; for as iniquity is abominable to God, so neither can the sinner find grace in his sight, so far as he is and so long as he is regarded as a sinner. Hence, wherever sin is, there also are the wrath and vengeance of God. He, on the other hand, is justified who is regarded not as a sinner, but as righteous, and as such stands acquitted at the judgment-seat of God, where all sinners are condemned. As an innocent man, when charged before an impartial judge, who decides according to his innocence, is said to be justified by the judge, as a man is said to be justified by God when, removed from the catalogue of sinners, he has God as the witness and assertor of his righteousness. In the same manner, a man will be said to be justified by works, if in his life there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice. On the contrary, a man will be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but as righteous.

Thus we simply interpret justification, as the acceptance with which God receives us into his favor as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness of Christ,

When he says, "that he (God) might be just, and the justifier of him who believeth in Jesus," Rom. 3: 26 what can the meaning be, if not that God, in consideration of their faith, frees them from the condemnation which their wickedness deserves? This appears still more plainly at the conclusion, when he exclaims, "Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8: 33, 34 For it is just as if he had said, Who shall accuse those whom God has acquitted? Who shall condemn those for whom Christ pleads? To justify therefore, is nothing else than to acquit from the charge of guilt, as if innocence were proved.

Hence, when God justifies us through the intercession of Christ, he does not acquit us on a proof of our own innocence, but by an imputation of righteousness, so that though not righteous in ourselves, we are deemed righteous in Christ. Thus it is said, in Paul's discourse in the Acts, "Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things from which ye could not be justified by the law of Moses," Acts 13: 38, 39 You see that after remission of sins justification is set down by way of explanation; you see plainly that it is used for acquittal; you see how it cannot be obtained by the works of the law you see that it is entirely through the interposition of Christ; you see that it is obtained by faith you see, in fine, that satisfaction intervenes, since it is said that we are justified from our sins by Christ

For Paul certainly designates justification by the term acceptance, when he says to the Ephesians, "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he has made us accepted in the Beloved,"
Eph. 1: 5, 6

His meaning is the very same as where he elsewhere says, "being justified freely by his grace," Rom. 3: 24 In the fourth chapter of the Epistle to the Romans, he first terms it the imputation of righteousness, and hesitates not to place it in forgiveness of sins: "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven,"

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James.....I will show you my faith by my works. Jun 19, 2007 10:52 am
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Brian Schwertley is the Pastor of Westminster Presbyterian Church of Waupaca County, Wisconsin.
Excerps from his Essay.

Paul is explaining salvation by grace through faith. James does not concern himself with the ground of justification, but with easy-believism, or antinomianism. He answers the question, “How does a person know if his faith is genuine or real?” The two Apostles were combating two opposite errors, and sought to check two opposite tendencies. Paul contended against Legalism, and the self-righteous tendency which leads men ‘to go about to establish their own righteousness’ [Rom. 10:3], and to seek Justification by the works of the Law. James contends against Libertinism, or the Antinomian tendency which leads men to pervert the Gospel itself, and to ‘turn the grace of God into licentiousness’ [Jude 4].”

James is showing the church that the existence of true faith is demonstrated by a person’s outward behavior or works. The contrast he discusses is between a true living faith and a false, merely historical, dead faith. “The distinction is manifestly between theoretic belief unaccompanied by the practice of good works and a vital faith abounding in good works.

Works are the outward sign and pledge, the demonstration of faith within. The man dramatically introduced in the text of James has faith but his faith is theoretic belief. It is a mere intellectual assent to certain propositions without trust. A man says that he believes something to be true but never acts upon it. Thus, for James the issue is not “faith plus works equals salvation,” but rather that faith without works is not even a real faith at all, but a mere hypocritical profession. It is dead, a corpse, or non-existent. Men are saved solely through faith in Christ; but that faith must be a genuine faith; a faith that expresses itself outwardly in works of the Spirit.

There is no inconsistency here with the doctrine of justification by grace, observes, is but a salutary reminder that the absence of compassions for one’s fellow men is conclusive proof that one’s professed faith is counterfeit, while mercy shown—though certainly not to be thought of as a meritorious work putting God under an obligation—may be an evidence of a genuine faith.

In reconciling James and Paul. Thus, which some say Paul disputeth how we are justified, and James how we shall evidence ourselves to be justified; the one taketh justification for acquittance from sin, the other for acquittance from hypocrisy; the one for the imputation of righteousness, the other for the declaration of righteousness. Paul speaketh of the office of faith, James the quality of faith; Paul pleaded for saving faith, James pleadeth against naked assent; the one speaketh of the justifying of the person, the other of the faith present.

The false, non-saving type of faith is described as the same faith possessed by demons. “You believe that there is one God; you do well. Even the demons believe—and tremble!” (v. 19). The demons know and accept the fact that there is one God, but they do not trust in God for salvation. Their belief does not lead to commitment and obedience, but only fear. Likewise, many people have an intellectual understanding of the gospel, but they do not really trust in Christ. Calvin writes, “from this one sentence it appears evident that the whole dispute is not about faith, but of the common knowledge of God, which can no more connect man with God, than the sight of the sun carry him up to heaven; but it is certain that by faith we come nigh to God. Besides, it would be ridiculous were anyone to say that the devils have [real] faith; and James prefers them in this respect to hypocrites.”

Thomas Manton writes: “Bare assent to the articles of religion doth not infer true faith.... Well, then do not mistake a naked illumination, or some general acknowledgement of the articles of religion for faith. A man may be right in opinion and judgement, but of vile affections; and a carnal Christian is in as great danger as a pagan, or idolater, or heretic; for though his judgement be sound, yet his manners are heterodox and heretical. True believing is not an act of the understanding only, but a work of ‘all the heart’ Acts viii. 37.”125

James says that good works prove the reality of genuine faith. “Show me your faith without your works, and I will show you my faith by my works” v. 18 How does a professing Christian give empirical evidence that he has real faith and is not a hypocrite? By his life, by the good works that he performs. Although it is true that the Bible teaches that good works do not contribute one iota to a Christian’s salvation, it also teaches that good works always accompany salvation.


James refuses to accept a division between faith and works. True faith cannot exist separately from works, and works acceptable in the sight of God cannot be performed without true faith. The Bible teaches that a person who is regenerated by the Holy Spirit and united with Christ in His death and resurrection will produce good works. In other words, justification always leads to sanctification. It is of utmost importance that while, on the one hand, justification and sanctification must be distinguished the one from the other, on the other hand the one must never be separated from the other.

If justification and sanctification are confounded, then one has fallen into the trap of legalism or salvation by faith and human merit. If justification and sanctification are separated one from another, then one has succumbed to libertinism or antinomianism.

A person is saved solely by the merits of Jesus Christ; but, when a person is saved he is also sanctified by the Holy Spirit. Biblical Protestants have never affirmed that people can be saved by giving an intellectual assent to the gospel while refusing to repent of one’s sins. Repentance is non-meritorious but it always accompanies saving faith.

Bible-believing Protestants look to good works done in Christ’s name as evidence that a person is truly saved. This is the teaching of James, that true faith shows itself in works. Remember, James is not expounding the ground on which believers are justified, but is considering the demonstration of true faith.

Combating the same error that James did, Some persons imagine that they have God if they receive Him in their heart and mind and do little for Him in act; and that therefore they may commit sin, without doing violence to faith and fear; or in other works that they may commit adulteries, and yet be chaste, and may poison their parents, and yet be pious! The teaching of James that genuine faith always leads to good works or that the sincerity of one’s faith in Christ can be observed in a person’s deeds is a common teaching in the New Testament. Jesus said, “You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” Mt. 7:16-21

Paul wrote, “What shall we say then? Shall we continue in sin, that grace may abound? Certainly not! How shall we who died to sin live any longer in it?... What then? Shall we sin because we are not under law but under grace? Certainly not!...
But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life” (Rom. 6:1, 2, 15, 22). “There is now no condemnation to those who are in Jesus Christ, who do not walk according to the flesh, but according to the Spirit.... For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body you will live. For as many as are led by the spirit of God, these are the sons of God” (Rom. 8:1, 13-14).

“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit” (Gal. 5:22-25). Peter wrote: “In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, may be found to praise, honor, and glory at the revelation of Jesus Christ” (1 Pet. 1:6-7).

John wrote: “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.... He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked” (1 Jn. 1:6-7; 2:4-6). Many more passages could be quoted. The point has been established that the teaching of James is not unique. Faith without works is a mere assertion. A faith without works is fruitless, worthless and dead.

The entire periscope revolves around the question of a genuine faith versus a spurious faith and not works as an additional element necessary for justification is proven by James’ repeated statement “that faith without works is dead” (2:17, 20, 26). If James was teaching that works must be added to faith for justification, then he could not logically say that faith without works is dead. Does dead faith (or nonexistent faith) plus works equal salvation?

The type of faith that James repeatedly condemns is not Christian faith at all, but is only lip service. “What we have in this comparison is not a contrast of faith over against works. The point is that faith by itself is dead, much the same as the body without the spirit is dead. The readers of the epistle know that they ought not to touch a dead body but to avoid it whenever possible. By implication they need to avoid faith that is dead because it is like a corpse.

Good works do not make an insincere faith sincere Works do not make a hypocritical profession genuine. If James was discussing what is needed in addition to genuine faith for a person to be saved, then Romanists could claim this passage as a proof text. But obviously he does not. We must understand then, an external profession of belief, which, because of some resemblance with what is true, is called faith. Is dead; that is, false or useless to all ends and purposes of faith.

James does not speak of justification in the same sense as Paul: as the acquittal or declaration that takes place in the heavenly court the moment a person believes in Christ, but of the justification of Abraham’s faith. James refers to Genesis 22:1, in which we are told that God tested Abraham. What was the purpose of this test? The test was devised to demonstrate the sincerity of the saving faith that Abraham already had. “[W]hen he offered Isaac, his faith was justified to be true and right, for that command was for the trial of it; therefore upon his obedience God did two things—renewed the promise of Christ to him, Gen. xxii.16, 17, and gave him a testimony and declaration of his sincerity, ver. 12 ‘Now I know that thou fearest God,’ saith Christ to him, who is there called the ‘Angel of the Lord.’ The offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The true shows its life by fruits, but was alive before either fruits or leaves appeared.

This interpretation is supported by the two verses that follow (vs. 22, 23). James says that “by works faith is made perfect” (v. 22). This statement does not mean that works “perfect” a defective faith, for a defective faith cannot save. “Faith is made perfect by works declaratively, inasmuch as works evidence and manifest the perfection and strength of faith. Faith is the cause, and works are the effects; but the cause is not perfected by the effect, only its perfection is demonstrated by it, as good fruit doth not make a tree good, but show that it is so. See II Cor. xii. 9.”135

In verse 23 James says that Abraham’s obedience fulfilled Genesis 15:6. This means that Abraham’s act of obedience confirmed the fact that his faith was genuine. His saving faith was objectively manifested by his work. In Genesis 15:4-5 Abraham is promised an heir that will come from his own body and is promised descendants as numerous as the stars. In verse 6 it says, “And he believed in the Lord, and He accounted it to him for righteousness.” How did Abraham’s willingness to sacrifice Isaac fulfill or confirm verse 6? In Genesis 15:4-5 Abraham is given a promise by Jehovah. In Genesis 22:2 that same promise is put to the supreme test. Abraham is told by God to sacrifice his one and only son. Hebrews 11:19 says that Abraham was willing to sacrifice his only son because he believed that God was able to raise him from the dead. The faith that Abraham had for a period of forty years was most clearly manifested by his offering up Isaac. “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, ‘In Isaac your seed shall be called’” Heb. 11:17-18 “By that action he declared he had a true justifying faith, and therefore the Lord saith after this trial, ‘Now I know that thou fearest me,’ Gen. xxii. 12.”136 “‘Now I know;’ 18:21, where likewise the mention of God knowing is used more in the sense of confirming his knowledge.

This appears as well when James writes that Abraham’s faith is perfected in his works. James obviously does not mean to say that Abraham’s faith was at first imperfect, incomplete, and then, gradually, was perfected in concrete existence. In the command given to Abraham lies the touchstone of his faith, and in his obedience Abraham’s faith was revealed as real in the reality of life. ‘If when the test came, the faith had not been matched by works, then it would have been proved to be an incomplete faith. The works showed that the faith had always been of the right kind and so “completed it.”’

This is what James wants to say in his entire discourse on the relation between faith and works. And if he is thus understood it is hard to see how anyone can seriously put a cleavage between him and Paul.”

A brief examination of James’ perspective on faith and works has shown that James and Paul are in complete harmony. They both teach that faith in Christ alone justifies, but they also teach that a genuine, sincere, real, saving faith is never alone. It is always accompanied by good works. Not good works done to achieve salvation, but works that naturally flow from a regenerated heart.

Those who are justified love Jesus Christ and love the brethren. They live to serve the Lord and His people. Martin Luther understood the nature of saving faith. He wrote: “Oh, it is a living, busy, active, mighty thing, this faith; and so it is impossible for it not to do good works incessantly. It does not ask whether there are good works to do, but before the question rises, it has already done them, and is always at the doing of them. He who does not these works is a faithless man. He gropes and looks about after faith and good works, and knows neither what faith is nor what good works are, though he talks and talks, with many words, about faith and good works.”

Your works will not save you....they are a fruit of the holy Spirit and will not keep you saved either....salvation is a free gift. If you are working to stay saved .....prove yourself are you really in the faith.
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Speaking the truth in love. Jun 18, 2007 9:08 pm
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Speaking the truth in love is not holding back parts of the truth. Paul said, "For I have not shunned to declare unto you all the counsel of God" Acts 20: 27 Paul appreciated the truth to the point of allowing it to make those whom he loved his enemies (Gal. 4: 16).

Speaking the truth in love is not watering down the truth. Some seek to dilute and weaken the truth (I Pet. 2: 1, 2). "Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" 2 Tim. 4: 2

Spirit led preachers who spoke the truth in love were clear and precise in their preaching Acts 2: 37, 38-41

The examples of speaking the truth in love clearly exemplify boldness. Jesus' teaching was "open" and "plain" Mk. 8: 32; Jn. 10: 24, 11One descriptive word used by the Holy Spirit to describe the preaching of the apostles is the Greek parresia, which is often translated "boldness" Acts 4: 13, 29, 31

To the same people to whom Paul wrote "…speaking the truth in love," he later wrote in soliciting their prayers, "And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel" Eph. 6: 19

When speaking the truth in love it is necessary to use both the positive and negative. Preaching does not always have to be positive. The word encourages good (positive) and exposes and condemns evil (negative, 3 Jn. 5-12).

Speaking the truth in love entails the presentation of all that God has said. What some do not realize who hold views that oppose speaking the truth in love is that the truth sets people free and saves them.Jn. 8: 32, Jas. 1: 18

Therefore, if one truly loves others, he will deliver the "whole counsel of God" Acts 20: 27 Also, the word is designed to often be punitive in order that correction and repentance will follow 2 Tim. 4: 2, Heb. 12: 5

One should expect some adverse reactions to the matter of speaking the truth in love. Jesus' speaking the truth in love caused some of his disciples to "…walked no more with him" and even resulted in division among his Jewish brethren Jn. 6: 66; 7: 43 Speaking the truth in love resulted in Stephen being murdered by a mad mob Acts 7

However, there will usually be those present who do not agree with the truth and seek to find fault with the speaker by charging, "…you are not speaking the truth in love!" Paul spoke the truth in love, yet, he was relevant, cogent, plain, and often rebuking. 2 Cor. 12: 20, 21

Speaking the truth in love means wanting the hearers to come to the knowlege of the truth and escape the snare of the devil who takes captive those he will.
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