|
|
|
- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
|
|
VII. REBUTTAL TO THE KESWICK VIEW ON
SANCTIFICATION A. The Elements of Keswick Errors 1. Higher Life Sanctification is a Separate
Work from Justification a) As a result of separating Sanctification
from Justification, the Keswick View must call for a second step or level for
Sanctification. b) The Christian, though justified by grace
through the work of Christ, may yet be under the dominion of sin. The great
need is for a “second blessing,” or “second work of grace.” (Henry A. Boardman, The Higher Life
Doctrine of Sanctification Tried by the Word of God) c) Though Sanctification is distinguished
from Justification, Sanctification is on the basis of (1Co 1:2), joined with
(1Co 1:30), and issuing from Justification (Ro 6:1-2, 22). 2. Higher Life Sanctification is Apprehended
by Consecration a) Romans 6:1-14 is summarized by this View
as step one, i.e. “consecration.” b) The Christian who senses his need of
sanctification may enter into the blessings of Romans 6:1-14 through
“surrender” or “consecration” (Henry A. Boardman, The Higher Life Doctrine of Sanctification
Tried by the Word of God) c) Though “yielding” is necessary in the cooperation of
sanctification in Ro 6:1-14, there is no step of consecration that ushers a
believer to a higher plane. 3. Higher Life Sanctification Depends on
Passive Faith a) Romans 6:1-14 is summarized by this View
as step two, i.e. passive “faith.” b) The Christian need not employ effort or
striving, for these will ensure defeat.
To directly resist the urges of sin is to be overcome. The believer is to give his battle to Christ
who will bring the victory.[22]
Trumbull writes, “the secret of complete victory is faith: simply
believing that Jesus has done and is doing all.” Trumbull suggests that effort can never
play any part in victory over the power of sin. Effort only prevents victory.[23] (Jay Wegter, A Critique of The Higher
Live Movement) c) Faith or “reckoning” is certainly part of
Romans 6:1-14, but so are other acts of the will of the believer.
Sanctification is anything but the Quietists cliché, “Let go and let God.” B. Biblical Understanding of Romans 6:1-14 1. Ro 6:1-2 - Grace (Sanctification) is a
result of the believer’s justification. a) Through justification by faith alone,
grace was greater than any and all of the believer’s sin. This does not give
the believer freedom to sin. On the contrary, God’s grace through
justification continues in the sanctification of the believer so that he does
not have to live in sin. b) Wherein do justification and
sanctification differ? A. Although sanctification be inseparably joined with
justification,(1) yet they differ, in that God in justification imputeth the
righteousness of Christ,(2) in sanctification his Spirit infuseth grace, and
enableth to the exercise thereof;(3) in the former, sin is pardoned;(4) in
the other, it is subdued:(5) the one doth equally free all believers from the
revenging wrath of God, and that perfectly in this life, that they never fall
into condemnation;(6) the other is neither equal in all,(7) nor in this life
perfect in any,(8) but growing up to perfection.(9:(1)1 Cor. 6:11; 1 Cor.
1:30 (2)Rom. 4:6,8 (3)Ezek. 36:27 (4)Rom. 3:24,25 (5)Rom. 6:6,14 (6)Rom. 8:33,34 (7)1 John 2:12-14; Heb. 5:12-14 (8)1 John 1:8,10 (9)2 Cor. 7:1; Phil. 3:12-14. (WLC 77) 2. Ro 6:3-5 - The believer is united with
the death and resurrection of Christ. a) Spiritual baptism is also accomplished on
the basis of Justification. The Holy Spirit baptizes the believer into union
with the death and resurrection of Christ. b) The purpose is to walk in “newness” (kainotēs - new in quality, spiritual) of life. This life is in the likeness
of Christ’s resurrection. 3. Ro 6:6-7 - The believer is to know
that the sin nature was crucified with Christ. a) The believer is to “know” (ginōski
- intelligent comprehension) the reality that his sinful nature has been
crucified with Christ. b) Because of this union, the sin nature has
been “rendered inoperative” (katargeō) and the believer is no longer a slave
to it. 4. Ro 6:8-10 - The believer is to know
that Christ has been raised never to die again. a) The believer is to “know” (oida -
perception or realization) that Christ has been raised from the dead and
that death is no longer master over Him. b) The believer’s union with Christ’s death
and resurrection is analogous to the believer’s death toward sin and life
toward God. 5. Ro 6:11 - On this basis, the believer
is to reckon himself dead to sin but alive to God. a) Christ has been raised from the dead and
the believer has been raised with Christ. Therefore the believer is
spiritually alive with Christ. b) If the believer needed to be raised to new
spiritual level, it has already taken place at the moment of salvation. c) The believer is to “consider himself” (logizomai
- reckon, count a fact as a fact) dead to sin but alive to God. This
implies faith (counting a fact as a fact), but faith based on the fact of his
union with Christ. 6. Ro 6:12 - On this basis, the believer
is to not let sin reign. a) Since the sin nature has been rendered
inoperative and the believer is spiritually alive, the believer is commanded
to continually not let sin be the ruler of his life (reign” basileuō - king or reign). b) In other words, the believer is not obey
sin and its lusts. This assumes that sin is not eradicated in the believer
nor will there be such a condition in this present life. 7. Ro 6:13 - On this basis, the believer
is to present himself to God for righteousness. a) Instead, the believer is to continually
“present” (paristēmi - place beside) his members or himself to
obey God in righteousness. b) The believer must still obey God and must
do so continually. But he is now able to do so on the basis of His spiritual
union with Christ. 8. Ro 6:14 - On this basis, sin is no
longer the believer’s master. a) Based on this union with Christ, sin is
not the believer’s “master” (kurieuō - lordship, exercise dominion).
The believer has already received the grace of sanctification. b) This does not mean that sin was eradicated
in the believer. Nor does it mean that the believer will not sin (Ro
7:14-25). Nor does it mean that the believer can arrive at sinless perfection
or a higher spiritual level (Php 3:12). But it does mean that the believer
can attempt to work out what God has worked in (Php 3:13-14; Php 2:12-13) and
be successful to a degree. 9. In Ro 6:1-14, there may be implied
“consecration” and “faith,” but these are small aspects of all that the
believer is to do in the sanctification process. Notice the verbs, “knowing,”
“knowing,” “reckoning,” “not letting sin reign,” and “presenting.” All these
verbs are in the present tense (continuous activity) except for vs. 9 which
is the perfect tense (past point in
time with present results). They are either in the imperative mood (command)
or are to be taken as such. They are not ingredients of passivity but
emphatic acts of the mind and will. I. REBUTTAL TO THE KESWICK VIEW ON
SANCTIFICATION A. The Elements of Keswick Errors 1. Higher Life Sanctification is a Separate
Work from Justification a) As a result of separating Sanctification
from Justification, the Keswick View must call for a second step or level for
Sanctification. b) The Christian, though justified by grace
through the work of Christ, may yet be under the dominion of sin. The great
need is for a “second blessing,” or “second work of grace.” (Henry A. Boardman, The Higher Life
Doctrine of Sanctification Tried by the Word of God) c) Though Sanctification is distinguished
from Justification, Sanctification is on the basis of (1Co 1:2), joined with
(1Co 1:30), and issuing from Justification (Ro 6:1-2, 22). 2. Higher Life Sanctification is Apprehended
by Consecration a) Romans 6:1-14 is summarized by this View
as step one, i.e. “consecration.” b) The Christian who senses his need of
sanctification may enter into the blessings of Romans 6:1-14 through
“surrender” or “consecration” (Henry A. Boardman, The Higher Life Doctrine of Sanctification
Tried by the Word of God) c) Though “yielding” is necessary in the cooperation of
sanctification in Ro 6:1-14, there is no step of consecration that ushers a
believer to a higher plane. 3. Higher Life Sanctification Depends on
Passive Faith a) Romans 6:1-14 is summarized by this View
as step two, i.e. passive “faith.” b) The Christian need not employ effort or
striving, for these will ensure defeat.
To directly resist the urges of sin is to be overcome. The believer is to give his battle to Christ
who will bring the victory.[22]
Trumbull writes, “the secret of complete victory is faith: simply
believing that Jesus has done and is doing all.” Trumbull suggests that effort can never
play any part in victory over the power of sin. Effort only prevents victory.[23] (Jay Wegter, A Critique of The Higher
Live Movement) c) Faith or “reckoning” is certainly part of
Romans 6:1-14, but so are other acts of the will of the believer.
Sanctification is anything but the Quietists cliché, “Let go and let God.” B. Biblical Understanding of Romans 6:1-14 1. Ro 6:1-2 - Grace (Sanctification) is a
result of the believer’s justification. a) Through justification by faith alone,
grace was greater than any and all of the believer’s sin. This does not give
the believer freedom to sin. On the contrary, God’s grace through
justification continues in the sanctification of the believer so that he does
not have to live in sin. b) Wherein do justification and
sanctification differ? A. Although sanctification be inseparably joined with
justification,(1) yet they differ, in that God in justification imputeth the
righteousness of Christ,(2) in sanctification his Spirit infuseth grace, and
enableth to the exercise thereof;(3) in the former, sin is pardoned;(4) in
the other, it is subdued:(5) the one doth equally free all believers from the
revenging wrath of God, and that perfectly in this life, that they never fall
into condemnation;(6) the other is neither equal in all,(7) nor in this life
perfect in any,(8) but growing up to perfection.(9:(1)1 Cor. 6:11; 1 Cor.
1:30 (2)Rom. 4:6,8 (3)Ezek. 36:27 (4)Rom. 3:24,25 (5)Rom. 6:6,14 (6)Rom. 8:33,34 (7)1 John 2:12-14; Heb. 5:12-14 (8)1 John 1:8,10 (9)2 Cor. 7:1; Phil. 3:12-14. (WLC 77) 2. Ro 6:3-5 - The believer is united with
the death and resurrection of Christ. a) Spiritual baptism is also accomplished on
the basis of Justification. The Holy Spirit baptizes the believer into union
with the death and resurrection of Christ. b) The purpose is to walk in “newness” (kainotēs - new in quality, spiritual) of life. This life is in the likeness
of Christ’s resurrection. 3. Ro 6:6-7 - The believer is to know
that the sin nature was crucified with Christ. a) The believer is to “know” (ginōski
- intelligent comprehension) the reality that his sinful nature has been
crucified with Christ. b) Because of this union, the sin nature has
been “rendered inoperative” (katargeō) and the believer is no longer a slave
to it. 4. Ro 6:8-10 - The believer is to know
that Christ has been raised never to die again. a) The believer is to “know” (oida -
perception or realization) that Christ has been raised from the dead and
that death is no longer master over Him. b) The believer’s union with Christ’s death and
resurrection is analogous to the believer’s death toward sin and life toward
God. 5. Ro 6:11 - On this basis, the believer
is to reckon himself dead to sin but alive to God. a) Christ has been raised from the dead and
the believer has been raised with Christ. Therefore the believer is
spiritually alive with Christ. b) If the believer needed to be raised to new
spiritual level, it has already taken place at the moment of salvation. c) The believer is to “consider himself” (logizomai
- reckon, count a fact as a fact) dead to sin but alive to God. This
implies faith (counting a fact as a fact), but faith based on the fact of his
union with Christ. 6. Ro 6:12 - On this basis, the believer
is to not let sin reign. a) Since the sin nature has been rendered inoperative
and the believer is spiritually alive, the believer is commanded to
continually not let sin be the ruler of his life (reign” basileuō - king or reign). b) In other words, the believer is not obey
sin and its lusts. This assumes that sin is not eradicated in the believer
nor will there be such a condition in this present life. 7. Ro 6:13 - On this basis, the believer
is to present himself to God for righteousness. a) Instead, the believer is to continually
“present” (paristēmi - place beside) his members or himself to
obey God in righteousness. b) The believer must still obey God and must
do so continually. But he is now able to do so on the basis of His spiritual
union with Christ. 8. Ro 6:14 - On this basis, sin is no
longer the believer’s master. a) Based on this union with Christ, sin is
not the believer’s “master” (kurieuō - lordship, exercise dominion).
The believer has already received the grace of sanctification. b) This does not mean that sin was eradicated
in the believer. Nor does it mean that the believer will not sin (Ro
7:14-25). Nor does it mean that the believer can arrive at sinless perfection
or a higher spiritual level (Php 3:12). But it does mean that the believer
can attempt to work out what God has worked in (Php 3:13-14; Php 2:12-13) and
be successful to a degree. 9. In Ro 6:1-14, there may be implied
“consecration” and “faith,” but these are small aspects of all that the
believer is to do in the sanctification process. Notice the verbs, “knowing,”
“knowing,” “reckoning,” “not letting sin reign,” and “presenting.” All these
verbs are in the present tense (continuous activity) except for vs. 9 which
is the perfect tense (past point in
time with present results). They are either in the imperative mood (command)
or are to be taken as such. They are not ingredients of passivity but
emphatic acts of the mind and will. |
|
||
|
|
|
|
|
