Reformed Liturgical Confession of Sin and Absolution (3)

Concerning the forgiveness of sins and the keys of the kingdom, the last two posts (Here and Here) show that the power of forgiving or retaining sins is in the power of the gospel preached and as Calvin noted, strictly speaking "Christ did not give this power to men but to his word, of which he made men the ministers."

So then, when the Lord's people publicly gather for worship, is it necessary to have a public confession of sin and absolution apart from the hearing of the Gospel in the sermon preached?  Isn't hearing the gospel and believing enough?  And, if there is to be a confession and absolution, how is it to be worded in order to reflect the biblical truth that forgiveness of sins comes through repentance and faith in Christ Jesus alone as proclaimed in that gospel and not by the word of man, even that of a godly minister?

Here's John Calvin addressing that first question concerning public confession of sin:

Seeing that in every sacred assembly we stand in the view of God and angels, in what way should our service begin but in acknowledging our own unworthiness? But this you will say is done in every prayer; for as often as we pray for pardon, we confess our sins. I admit it. But if you consider how great is our carelessness, or drowsiness, or sloth, you will grant me that it would be a salutary ordinance if the Christian people were exercised in humiliation by some formal method of confession. For though the ceremony which the Lord enjoined on the Israelites belonged to the tutelage of the Law, yet the thing itself belongs in some respect to us also. And, indeed, in all well-ordered churches, in observance of an useful custom, the minister, each Lord's day, frames a formula of confession in his own name and that of the people, in which he makes a common confession of iniquity, and supplicates pardon from the Lord. In short, by this key a door of prayer is opened privately for each, and publicly for all. (Institutes 3.4.2)

and...

Our first entrance into the Church and the kingdom of God is by forgiveness of sins, without which we have no covenant nor union with God. For thus he speaks by the Prophet, "in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow, and the sword, and the battle, out of the earth, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies (Hos. 2:18, 19). We see in what way the Lord reconciles us to Himself by His mercy. So in another passage, where he foretells that the people whom he had scattered in anger will again be gathered together, I will cleanse them from all their iniquity, whereby they have sinned against me (Jer. 33:8). Wherefore, our initiation into the fellowship of the Church is by the symbol of ablution, to teach us that we have no admission into the family of God, unless by His goodness our impurities are previously washed away.

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means He preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that He orders the same message of reconciliation to be daily delivered to them. Wherefore, as during our whole lives we carry about with us the remains of sin, we could not continue in the Church one single moment were we not sustained by the uninterrupted grace of God in forgiving our sins." (Institutes 4.1.20)

I doubt there are many who would argue against Calvin's reasoning here.  Certainly the practice had a long tradition in church history and was found in all the confessional churches of the Reformation - Lutheran, Reformed, and Presbyterian.  The thing I really want to look at, though, is how the reformers worded the confession of sin and absolution in their liturgies.  Or put another way, how did the reformed ministers of the gospel exercise the keys of the kingdom when it came to public confession of sin and assurance of pardon?  

As you'll see below, the power of forgiveness was anchored in the Gospel and not the minister.  One of the striking things in the following examples is that the minister offers absolution not to just anyone sitting in the pew, but only to those who repent and believe in the gospel.  Absolution is not merely a word proclaimed by the minister.  Rather, it is a sure and certain pardon offered and proclaimed by the minister to all who repent and believe in Christ Jesus for the forgiveness of their sins.  By the hearing of the Good News offered in Christ Jesus via the words of God's ordained minister of the gospel, the faith of the sinner/saint is engaged.  And it is through faith in Christ that forgiveness and mercy are received by the grace of God.

Martin Bucer's 1539 Liturgy:
Public Confession of Sins

Make confession to God the Lord, and let everyone acknowledge with me his sin and iniquity:  Almighty, eternal God and Father, we confess and acknowledge unto You that we were conceived in unrighteousness and are full of sin and transgression in all our life. We do not fully believe Your Word nor follow Your holy commandments. Remember Your goodness, we beseech You, and for Your Name's sake be gracious unto us, and forgive us our iniquity which, alas, is great Amen.

Public Absolution of Sins

This is a faithful saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners. (1 Tim. 1:15)

Let everyone, with St. Paul, truly acknowledge this in his heart and believe in Christ. Thus, in His name, I proclaim unto you the forgiveness of all your sins, and declare you to be loosed of them on earth, that you be loosed of them also in heaven, in eternity. Amen.

From 1539 used by John Knox in Scotland and John Calvin in Geneva -
Confession of Sins:

Almighty God, eternal Father, we acknowledge and confess to you that we were born in unrighteousness. Our life is full of sin and transgression; we have not gladly believed your Word nor followed your holy commandments. For your goodness’ sake and for your name’s sake, be gracious unto us, we pray, and forgive us all our sin, which is very great. Amen.

Let each of us come before the face of the Lord, confessing our own faults.

Silent Prayer of Confession

Assurance and Absolution

This saying is true and we should believe it: that Christ Jesus came into the world to rescue sinners. He himself bore our sins in his body on the cross, that we might be dead to sin and alive to all that is good. To all those who repent, therefore, I proclaim to you the forgiveness of all your sins, in the name of the Father, and of the Son, and of the Holy Spirit.  Amen.

The Strasbourg Liturgy of 1545
Public Confession of Sins

My brethren, let each of you present himself before the face of the Lord, and confess his faults and sins, following my words in his heart:

O Lord God, eternal and almighty Father, we confess and sincerely acknowledge before Your holy Majesty that we are poor sinners, conceived and born in iniquity and corruption, prone to do evil, incapable of any good, and that in our depravity we transgress Your holy commandments without end or ceasing; therefore we purchase for ourselves, through Your righteous judgment, our ruin and perdition. Nevertheless, O Lord, we are grieved that we have offended You, and we condemn ourselves and our sins with true repentance, beseeching Your grace to relieve our distress. O God and Father, most gracious and full of compassion, have mercy upon us in the name of Your Son, our Lord Jesus Christ. And as You do blot out our sins and stains, magnify and increase in us day by day the grace of Your Holy Spirit; that as we acknowledge our unrighteousness with all our heart, we may be moved by that sorrow which shall bring forth true repentance in us, mortifying all our sins, and producing in us the fruits of righteousness and innocence which are pleasing to You, through Jesus Christ our Lord. Amen.

Public Absolution of Sins

Let each of you truly acknowledge that he is a sinner, humbling himself before God, and believe that the heavenly Father wills to be gracious unto him in Jesus Christ.

To all those that repent in this way, and look to Jesus Christ for their salvation, I declare that the absolution of sins is effected, in the name of the Father, and of the Son, and of the Holy Spirit. Amen.

1662 (same as 1552) Book of Common Prayer -

Holy Communion

General Confession:

ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen.

Absolution:

ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

Hear what comfortable words our Saviour Christ saith unto all that truly turn to him.

COME unto me all that travail and are heavy laden, and I will refresh you. St. Matth. xi. 28.

So God loved the world, that he gave his only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16

Hear also what Saint Paul saith. This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners. 1 Tim. i. 15.

Hear also what Saint John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. 1 St. John ii. 1.

1662 (same as 1552) Book Of Common Prayer -

Morning Prayer

DEARLY beloved brethren, the Scripture moveth us, in sundry places, to acknowledge and confess our manifold sins and wickedness; and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father; but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same, by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God; yet ought we chiefly so to do, when we assemble and meet together to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace, saying after me;

A general Confession to be said of the whole Congregation after the Minister, all kneeling.

ALMIGHTY and most merciful Father; We have erred, and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, who confess their faults. Restore thou them that are penitent; According to thy promises declared unto mankind in Christ Jesu our Lord. And grant, O most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen.

The Absolution, or Remission of sins, to be pronounced by the Minister alone, standing; the people still kneeling.

 ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and commandment, to his Ministers, to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins : He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel. Wherefore let us beseech him to grant us true repentance, and his Holy Spirit, that those things may please him, which we do at this present; and that the rest of our life hereafter may be pure, and holy; so that at the last we may come to his eternal joy; through Jesus Christ our Lord.

The people shall answer here, and at the end of all other prayers,

Amen.

The Power of the Keys (2)

Regarding John 20:23 and Matthew 16:19 on the forgiving and retaining sins and binding and loosing, John Calvin explains what that power is and how it is exercised:

This command concerning remitting and retaining sins, and that promise made to Peter concerning binding and loosing, ought to be referred to nothing but the ministry of the word. When the Lord committed it to the apostles, he, at the same time, provided them with this power of binding and loosing. For what is the sum of the gospel, but just that all being, the slaves of sin and death, are loosed and set free by the redemption which is in Christ Jesus, while those who do not receive and acknowledge Christ as a deliverer and redeemer are condemned and doomed to eternal chains? 

When the Lord delivered this message to his apostles, to be carried by them into all nations, in order to prove that it was his own message, and proceeded from him, he honored it with this distinguished testimony, and that as an admirable confirmation both to the apostles themselves, and to all those to whom it was to come. It was of importance that the apostles should have a constant and complete assurance of their preaching, which they were not only to exercise with infinite labour, anxiety, molestation, and peril, but ultimately to seal with their blood. That they might know that it was not vain or void, but full of power and efficacy, it was of importance, I say, that amidst all their anxieties, dangers, and difficulties, they might feel persuaded that they were doing the work of God; that though the whole world withstood and opposed them, they might know that God was for them; that not having Christ the author of their doctrine bodily present on the earth, they might understand that he was in heaven to confirm the truth of the doctrine which he had delivered to them.

On the other hand, it was necessary that their hearers should be most certainly assured that the doctrine of the gospel was not the word of the apostles, but of God himself, not a voice rising from the earth but descending from heaven. For such things as the forgiveness of sins, the promise of eternal life, and message of salvation, cannot be in the power of man. Christ therefore testified, that in the preaching of the gospel the apostles only acted ministerially; that it was He who, by their mouths as organs, spoke and promised all, that, therefore, the forgiveness of sins which they announced was the true promise of God; the condemnation which they pronounced, the certain jndgment of God. This attestation was given to all ages, and remains firm, rendering all certain and secure, that the word of the gospel, by whomsoever it may be preached, is the very word of God, promulgated at the supreme tribunal, written in the book of life, ratified firm and fixed in heaven. We now understand that the power of the keys is simply the preaching of the gospel in those places, and in so far as men are concerned, it is not so much power as ministry. Properly speaking, Christ did not give this power to men but to his word, of which he made men the ministers.
 (Inst. 4.11.1)

How are sins forgiven? (1)

Over at the Jason Stellman thread at Green Baggins, I was asked by a Roman Catholic commenter, "How do you know God forgives your sins?"  Why the question?  Not being Roman Catholic and thus not availing myself of a priest in order to confess my sins and receive absolution, he truly wanted to know how I could be sure that my sins were forgiven. The whole thing hinges on the difference between the Protestant and Roman Catholic understanding of John 20:21-23 which reads,

So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you.” And when He had said this, He breathed on them and *said to them, “Receive the Holy Spirit. If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.”

From these verses it's taken by Roman Catholics that Jesus gave the apostles the sole authority to hear the confession of sins and to forgive those sins.  And that that power has been transferred from the apostles through the laying on of hands, solely, to ordained Roman Catholic bishops and priests down through the centuries.  Thus, no confession given to an ordained Roman Catholic priest, no absolution of sins.

So in reference to the apostles, the question is, are Jesus' words referring to confessors who hear and absolve sin or to those who preach the gospel for the forgiveness of sins?  In other words, how are sins forgiven?  In order to be forgiven of one's sins by God, must one confess his sins to a priest?  Or does God grant forgiveness to those who approach Him directly, believing in Christ alone for forgiveness, trusting solely in the mercy of God proclaimed in the gospel?

In verse 21 Jesus says, "as the Father sent Me, I also send you."  He, the Apostle and high Priest of our confession, connects His sending by the Father with the sending of His apostles.  Their mission is to be a continuation of the apostolic, redemptive mission of Christ by being, not confessors, but witnesses of Jesus' finished work of the cross.  Looking at Luke 4:16-21, we see the inauguration of Jesus' ministry:

¹⁶ And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. ¹⁷ And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written,

¹⁸ “The Spirit of the Lord is upon Me,
Because He anointed Me to preach the gospel to the poor.
He has sent Me to proclaim release to the captives,
And recovery of sight to the blind,
To set free those who are oppressed,
¹⁹ To proclaim the favorable year of the Lord.”

²⁰ And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. ²¹ And He began to say to them, “Today this Scripture has been fulfilled in your hearing.”

Jesus says He came to "preach the gospel... to proclaim release to the captives," i.e. bring good news.  How?  By the proclamation of Himself as the Son of God and in His death on the cross and His resurrection from the grave.  The proclamation of that Act is how captives, believing that good news, are released from the bondage of sin's guilt and shame.  But again considering the sending of the apostles, is the role of confessor previewed in Jesus?  To answer that, it's helpful to look at Luke 24:45-49, since this passage immediately precedes the events that unfold in the Acts of the Apostles:

Then He opened their minds to understand the Scriptures, and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things.  And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”

In those last days before His ascension, Jesus opened up the Scriptures to the apostles in order for them to understand the good news of his death and resurrection of which they would speak and point to.  They were witnesses to His death and resurrection and were being sent by Jesus to preach that witness, and those two things uniquely qualified them to proclaim repentance for the forgiveness of sins in His name.

Now turning to Acts 2:37, where we find the first mention of forgiveness of sins after the coming of the Holy Spirit:  Peter said unto them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins."  A few verses later we read that "all those who believed were together..."  So the first example of forgiveness of sins being offered by the apostles is Peter preaching the gospel for the forgiveness of sins.  Forgiveness of sins is connected to repentance, belief, and baptism.  No mention of confession to a priest or an apostle!

In Acts 3, we again see Peter as he preaches the gospel.  In his message he declares (verses 19, 26), 'Therefore repent and return, so that your sins might be wiped away, in order that times of refreshing may come from the presence of the Lord... God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.'  A few verses later in Acts 4:4, Luke writes 'But many of those who had heard the message believed...'  Sins are "wiped away" as sinners repent and believe the gospel message they heard.  Peter's role is that of a preacher of the gospel.

A little later in Acts 5:27-32, standing before the Council, Peter and the apostles give a defense of their preaching Christ as Messiah:

When they had brought them, they stood them before the Council. The high priest questioned them, saying, “We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man’s blood upon us.” But Peter and the apostles answered, “We must obey God rather than men.  The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.  And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him.

The apostles stated that they must obey God rather than man.  And that obedience was to proclaim the gospel of Jesus Christ who died on the cross, whom God raised and exalted as Savior, by Whom repentance and forgiveness of sins be granted to Israel.

Finally, in Acts 10:43 we read Peter addressing the household of Cornelius, "Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."  While Peter was still speaking these words, the Holy Spirit fell upon those who were listening to the message.  Peter is bringing forgiveness of sins by proclaiming th gospel of Christ.  And that gospel includes the promise of forgiveness of sins to everyone who believes!

I could go on, but the point is clear.  We see no examples in Acts wherein the apostles present themselves as confessors for the forgiveness of sins or that forgiveness of sins is dependent upon a sinner confessing to an apostle.  If in John 20:23, Jesus' final mandate to the apostles was that sins were to be forgiven through them as confessors, then one would certainly expect some apostolic example of that in what followed.  Rather, what we see is that the power of forgiving or retaining sins is in the power of the gospel preached by the apostles.  To those who received and believed their message of Jesus crucified and risen, their sins were forgiven.  To those that rejected their gospel, their sins were retained.

[As a side note, the binding and loosing passage in Matthew 16:13-19 can be understood similarly, as it is consistent with the above.] 

Joined to Another...

A Roman Catholic commenter in the ongoing discussion at Green Baggins attempts to explain the nature of a believer's relationship to Christ and how that relationship is affected when a believer sins, at least according to Rome.  He begins:

When we are baptized, we are united to Christ in His death (per Romans 6:3). From there, we are initiated into Christ and we need to develop our relationship with Him. This is similar to a husband and wife on their wedding day. Their relationship isn’t completed on that day, it’s just beginning from that day forward, a couple needs to nurture and foster their relationship and grow in love. So it is with us and God. We need to foster our relationship with God from the day of our Baptism until the day we die.

This analogy breaks down almost from the beginning. When a man and woman are married they are indeed fully married (assuming consummation). Nurturing that relationship does not make them more married or, if they fall short of the standard of love, suddenly single. From day one, they are completely “married” before God and man as if they had been married faithfully for forty years. Yes, they learn to love each other more and more and grow more fully into the purpose of marriage. But even a violation of that marriage covenant by one or the other doesn’t, in and of itself, negate the marriage, nor end that bond.

He continues:

By living a “Life in the Spirit” we will be justified. However, if we choose our will above God’s will. If we reject what the Spirit is asking us and say, “no thanks, MY way is better… “ Then we are living in a spirit of rebellion. We are NOT living a life in the spirit and we lose our justification for we are no longer “In Christ.” At that point, we need to return to the Body of Christ and ask for forgiveness. We need to acknowledge our sins and enter back into the Body of Christ and continue living a Life in the Spirit for it’s only in Christ that we are saved. Outside of Him, there is no salvation.

As with marriage, likewise with our union in Christ. We were sealed in Him by the Holy Spirit, “joined to another.” Our sinning doesn’t sever that union, nor remove us from the body of Christ. For the ground or basis of our union in Christ is the provision of his sacrifice for our sins, by which we are justified through simple trust, receiving it as a free gift. He has removed the basis for our guilt through His blood.  If left to our ability to "live in the Spirit" as a means of justification we would then have no answer to the dilemma at the end of Romans 7:

²¹ I find then the principle that evil is present in me, the one who wants to do good. ²² For I joyfully concur with the law of God in the inner man, ²³ but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner  of the law of sin which is in my members. ²⁴ Wretched man that I am! Who will set me free from  the body of this death?   

Thus the exclamation of Paul, “There is therefore now no condemnation to them that are in Christ Jesus.”

Having been united to Christ through faith in His finished work of redemption, we are no longer under law but under grace, i.e. joined to another, our Savior. To put that burden back on us, would make redemption no longer a gift of grace, but a work of law.  As Paul writes:

Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. (Rom. 4:4-5)

So then, our sin doesn’t sever us from Christ, for that would undermine God’s very purpose of reconciliation, in that it would remove us from the very cure of our disease, Christ crucified:

Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him. (2 Cor. 5:17-21)

Be reconciled to God. How? By putting all our trust for removal of sin and the acquiring of righteousness in His Son alone, who was “made to be sin on our behalf; that we might become the righteousness of God in him.”  Not just initially upon first believing for our justification, but continually in our sanctification, we are to look to the blood of Christ for cleansing from sin.

Our marriage bond to the Lord is based solely on the finished work of God’s reconciliation in Christ. He chose us. He sought us. He paid the price for our redemption. He called us. And by His Spirit effected faith and repentance in us, joining us to Himself. “What God has joined together, let no man put asunder.”  In other words, do not devise a man-made system of reconciliation which, in effect, would separate believers from the good news of God's reconciliation of sinners in Christ Jesus.

Peter & Paul, and God's free mercy in Christ

Delving into the 2 Peter passage introduced in the previous post, here are some thoughts:

2 Pet. 1.1: “obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ…”

This echoes Paul’s words in Phi. 3 – 9 and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith…

and Romans 3:

21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; 22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; 23 for all have sinned, and fall short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus:25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; 26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus. 27 Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. 28 We reckon therefore that a man is justified by faith apart from the works of the law.;

[Note that Paul makes a distinction between law and works, so as to exclude any kind of works belonging to us when it comes to our justification, even our salvation. "Where then is the glorying? It is excluded." This is supported by  Eph. 2:8-9, for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory.]

This understanding, that man is justified by faith apart works is easily understood as the same with which Peter is writing as he opens his epistle. The admonitions to godly living that follow have the same thrust one finds elsewhere. We are saved by the righteousness of God that comes by faith for the very purpose of righteousness as evidenced by godly living, i.e. the fruit of the Spirit that Peter mentions. Being justified through faith alone doesn’t render these admonitions empty. Rather, because we are still sinners we need the Word of God in the imperative to convict us, sober us and direct us, that through faith and repentance we might more earnestly cling to Christ only, who died for our sins (being aware of how far we continually fall short) that we might live more faithfully unto God.

9 For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 10 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble:

As to “the blind”… these can be understood as the hypocrites, those who outwardly profess, but inwardly have no true faith in Christ. They have forgotten the cleansing of sin promised in their baptism in that their repentance wasn’t accompanied by faith. And Peter’s warning, if heeded, might yet result yet in true faith for these.

And overall, by attending to the things Peter admonishes, a believer will be all the more sure of God’s gracious call and election, not as an additional cause securing that salvation, but evidence affirming God’s gratuitous and free mercy, by the working of the Holy Spirit, through faith.

Calvin on 2 Peter 1

Jason Stellman, recent convert to Roman Catholicism, commented the following thoughts for discussion at Green Baggins on 2 Peter 1:3-11:

1. The whole discussion about fruitfulness and its resulting entrance into the eternal kingdom is rooted in the believer’s participation in the divine nature, which coincides perfectly with Jesus’ emphasis on union (“I in them, them in me”), as well as Paul’s (“in Christ”) and John’s (“abide in him”). Union rather than imputation seems to be the consistent emphasis on the part of the NT writers.

2. Faith alone, for Peter, is not enough for entering the eternal kingdom. It must be “added to” or “supplemented” with other spiritual fruits, the final of which is “love.” This is what James argues more directly when he says that “faith alone” justified neither Abraham nor Rahab, but “faith was active along with their works” (and in that context he cites familiar “loving your neighbor fulfills the law” refrain). It’s not hard to see the connection between this and “faith working through love.”

3. If these qualities are in us, we are “fruitful,” but if they are lacking, we are not just unfruitful Christians, but “blind.”

4. By reminding his readers that they had “escaped the corruption that is in the world” and were “cleansed from their former sins,” Peter seems to be saying (1) that such could be the case for people who fail to “enter the eternal kingdom,” and (2) that it was their “former sins” from which they were cleansed, and not all their sins, past, present, and future.

5. At the end, Peter ties together very explicitly the “practicing of these qualities” on the one hand, and “gaining an entrance into the eternal kingdom” on the other.

In response, John Calvin weighs in via his Commentary on the 2 Peter passage:

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious.

But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit.

When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help....

But he that lacketh these things. He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel.  This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.

But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1 Corinthians 6:11, "And such were some of you; but ye are washed," etc...

Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect.

Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, -- God effectually calls whom he has preordained to life in his secret counsel before the   foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb poieisthai is transitive or intransitive. Still, however you may render it, the meaning is nearly   the same.  The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly   and a holy life, because this is the design and end of election.

Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!  For if ye do these things. Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported.

Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves   the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.  He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: "God, by ever supplying you abundantly with new graces, will lead you to his own   kingdom." And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and   as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, "The Lord will abundantly supply your need, until you shall enter into his eternal kingdom." He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

Our hope of Righteousness...

For we through the Spirit by faith wait for the hope of righteousness. (Gal. 5:5)

The way I understand it, the Roman Catholic (and all too many Christians) isn't so much as waiting for the hope of righteousness as cooperating with grace in order to progress to the final goal of attaining complete righteousness, hoping that he'll make it!

Whereas Paul is saying that, being justified by faith, we are now cleansed of our sins and clothed or covered with Christ’s perfect righteousness, which covering we receive and possess through faith in Him. I still sin and will continue to sin until the day I die. Yet by faith I stand secure before the throne of grace because Jesus my Advocate and Priest mediates my sin before that throne by His perfect sacrifice and merit. Why the hope? That with the resurrection of the body, on that day when I see Him as He is, I shall be made like Him, i.e. confirmed in a righteousness which He purchased with His own blood.

Doxology:

And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou was slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests… (Rev. 5:9-10)

Works and Justification...

Excerpts from Book 3 of Calvin's Institutes:

Justification, moreover, we thus define: The sinner being admitted into communion with Christ is, for his sake, reconciled to God; when purged by his blood he obtains the remission of sins, and clothed with righteousness, just as if it were his own, stands secure before the judgment-seat of heaven. Forgiveness of sins being previously given, the good works which follow have a value different from their merit, because whatever is imperfect in them is covered by the perfection of Christ...

The guilt of all transgressions, by which men are prevented from offering God an acceptable service, being thus effaced, and the imperfection which is wont to sully even good works being buried, the good works which are done by believers are deemed righteous, or; which is the same thing, are imputed for righteousness... Thus he will be forced to confess that no good work exists that is not defiled, both by contrary transgression and also by its own corruption, so that it cannot be honored as righteousness...

Let us have done then with this frivolity, and confess the fact as it stands; if any righteousness which works are supposed to possess depends on justification by faith, this doctrine is not only not impaired, but on the contrary confirmed, its power being thereby more brightly displayed. Nor let us suppose, that after free justification works are commended, as if they afterwards succeeded to the office of justifying, or shared the office with faith. For did not justification by faith always remain entire, the impurity of works would be disclosed. There is nothing absurd in the doctrine, that though man is justified by faith, he is himself not only not righteous, but the righteousness attributed to his works is beyond their own deserts...

In this way we can admit not only that there is a partial righteousness in works, (as our adversaries maintain,) but that they are approved by God as if they were absolutely perfect. If we remember on what foundation this is rested, every difficulty will be solved. The first time when a work begins to be acceptable is when it is received with pardon. And whence pardon, but just because God looks upon us and all that belongs to us as in Christ? Therefore, as we ourselves when engrafted into Christ appear righteous before God, because our iniquities are covered with his innocence; so our works are, and are deemed righteous, because every thing otherwise defective in them being buried by the purity of Christ is not imputed...

Thus we may justly say, that not only ourselves, but our works also, are justified by faith alone... There is much less to trouble us in the name of righteous which is usually given to believers. I admit that they are so called from the holiness of their lives, but as they rather exert themselves in the study of righteousness than fulfill righteousness itself, any degree of it which they possess must yield to justification by faith, to which it is owing that it is what it is.

Calvin on Law & Gospel

John Calvin, The Institutes (2.9.4), 1536
By the term Law, Paul frequently understands that rule of holy living in which God exacts what is his due, giving no hope of life unless we obey in every respect; and, on the other hand, denouncing a curse for the slightest failure. This Paul does when showing that we are freely accepted of God, and accounted righteous by being pardoned, because that obedience of the Law to which the reward is promised is nowhere to be found. Hence he appropriately represents the righteousness of the Law and the Gospel as opposed to each other. But the Gospel has not succeeded the whole Law in such a sense as to introduce a different method of salvation. It rather confirms the Law, and proves that every thing which it promised is fulfilled. What was shadow, it has made substance...

A righteousness found in Christ...

In light of the debate regarding the competing views of the believer's righteousness as presented by Roman Catholics and Protestants, I wanted to highlight two sentences from comment #139, at Green Baggins, by Jeff Cagle who is responding to Jason Stellman.  Rome teaches an infused righteousness defined as agape in the believer.  Reformed Protestants teach a righteousness imputed to the believer in Christ Jesus.

From Jeff's comment:
-Our sins are forgiven on the basis of a righteousness that is not our own, but is had by being ‘in Christ’, by faith (Phil 3)... 
-It is ‘us in Christ’ and not ‘Christ in us’, that is the basis for our acceptance as God’s children. 

When it comes to understanding the argument for imputed righteousness against that of infused righteousness, the above sentences point to a crucial theme of Paul's summed up in the two words 'in Christ.'  That theme is found clearly Romans 6.  Here, it seems to me, Paul is strongly making the case that it is 'in Christ' that the believer receives the benefits of Christ's death and resurrection because His death is our death, His resurrection is our resurrection.  His penalty-paying is accounted to us.  We paid the penalty for sin in Christ.  His vindication/justification in His resurrection is our justification.

Several key phrases that Paul uses in the first part of chapter six of Romans:
- all of us who have been baptized into Christ Jesus have been baptized into His death
- buried with Him through baptism into death
- united with Him in the likeness of His death
- we shall also be in the likeness of His resurrection
- our old man was crucified with Him 
- for he who has died is freed from sin.
- For the death that He died, He died to sin once for all

In those phrases, as well as others, imputation and substitution are interwoven into Paul's presentation of the good news of reconciliation to God of sinners in Christ Jesus.  Good news that the penalty for sin is paid in Christ... there is forgiveness of sins in Christ... and sinners are reckoned righteous through faith in Christ.

The righteousness that comes from God is not an infused-righteousness to be found within the believer, as if it were his own.  Rather it is the righteousness of Christ imputed to the believer, when by grace he is "found in Him, not having [his] own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith..." (Phil. 3:9).

- A couple added thoughts from an earlier post in 2010:

And although Christians, as recipients of a new heart and right-will through regeneration by the Holy Spirit, may by His grace exhibit the fruit of godliness on many occasions, yet never in this life do they own inherent godliness within themselves.

Godliness and salvation are in Christ alone, received and held through faith in Christ alone by God's efficacious work of grace in our hearts. No work of merit on our part secures them nor maintains them.