"In my flesh dwelleth no good thing"

There is a popular saying in some Reformed circles. It is an evil saying which is detrimental to the promotion of holiness and the glory of God. I hesitate to say Reformed circles, because the saying is neither Reformed, nor even at all common in Reformed circles. The saying is simply, "I am totally depraved." That is, "I, a regenerated believer, am totally depraved." Although on the face of it, this saying seems an irreconcilable contradiction, it might sound orthodox to some, since it uses specifically Reformed terminology. After all, doesn't the "T" in "TULIP" (the five points of Calvinism) demand it? Doesn't the "T" mean "total depravity," in the sense that everyone without exception is totally depraved?

Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation. (Canons III/IV:3)

Even this description of "total depravity" from the original "five points of Calvinism," the official confessional standard for Reformed churches, indicates that there is in fact an exception. Every man (but for Adam and Christ) were indeed "totally depraved" from their very conception and by nature children of wrath (Eph. 2:1-10; Rom. 5:12-21), but the Heidelberg Catechism also highlights this exception:

Q. 8. Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness?

A. Indeed we are, except we are regenerated by the Spirit of God. (LD3)

In fact, the original "five points of Calvinism" (the Canons of Dordt), in order to present the contrast and wonder of it, deliberately combines the treatment of "total depravity" with the treatment of the "I" in "TULIP": "irresistible grace."

[God] opens the closed and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which, though heretofore dead, He quickens [i.e. makes alive]; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree it may bring forth the fruits of good actions.

And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid. (Canons III/IV:11-12)

So in fact, to say "I, a regenerated believer, am totally depraved" is not an affirmation of the "T" in "TULIP," but a denial of the "I." The description of the changes made (since, God "infuses new qualities into the will") in the one who is regenerated are completely contrary to the description of the one who is totally depraved, and this difference is underscored further in Canons III/IV:R4. For example, the regenerate has a "good" will, where before he had an "evil" will (Canons III/IV:11). The bondage of the will in those who are totally depraved to evil is underscored also by Canons III/IV:1 with Canons III/IV:R2 and Canons III/IV:R3. But what does Scripture say? Some insist that Scripture teaches that the regenerate are (still) totally depraved, by appealing to such passages as this:

For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)

Notice the following:

1. Paul deliberately qualifies in what sense no good thing dwells in him - not generally, but "in his flesh".
2. By "flesh" he does not mean the totality of his human nature (which would include his will), since he confesses: "for to will is present with me".
3. It is actually his (regenerated) will, and not merely Christ's will or the Spirit's will in or through him, since he says later "the good that I would".
4. By "flesh" he also does not mean the totality of his (regenerated) mind, since he says "I delight in the law of God" (notice again qualified: "after the inward man", his inward man, not merely Christ or the Spirit in him, that is, his regenerated inner spiritual life).
5. His (regenerated) mind is distinguished from his "flesh" since he says in the same passage "the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be" whereas he delights in the law of God.
6. The distinction between his regenerated life, involving mind, will, and affections in which there does dwell good things, and his "flesh" is not a case merely of the soul or spirit vs. the body, since in his members, when attempting to perform what is good, he finds another principle warring against the good.
7. He does not mean that his members are the source of this sinful principle (which would be nonsense, since Christ teaches that sin comes from the heart (Mark 7:18-23), and sin necessarily involves not merely the body, but the mind and will and affections--some sins are specifically sins of the heart, such as covetousness which is the specific sin Paul is considering), since he confesses that he, not merely his body, is responsible for his sin: "what I hate, that do I".
8. He makes clear that despite the sinfulness of his "flesh" and despite the fact that he takes responsibility for it, and longs all the more for final deliverance because of it, he no longer identifies with it, but considers his new spiritual life and his certain future full deliverance as ultimately his new identity in Christ: "Now then it is no more I that do it, but sin that dwelleth in me." And "with the mind I myself serve the law of God"
9. Not being thus "carnally minded" he walks "after the Spirit" which does not mean the Spirit or Christ merely walks in or through him, but he walks, and he walks according to the Spirit.
10. Because of the "carnal mind", he says "they that are in the flesh cannot please God". Yet he concludes: "But ye are not in the flesh, but in the Spirit." So although he confesses that he has the "flesh" in which dwells no good thing, he denies that he is "in the flesh". When he says "in the Spirit" here, he specifically refers to what he just said about being "spiritually minded" and therefore walking "after the Spirit".

In conclusion, there is no way Paul would say without qualification that he is totally depraved, he does not do so in this passage, and in fact teaches very strongly against viewing ourselves in this way, urging us instead to consider ourselves to be "spiritual" and not "carnal" so that therefore we may all the more walk "after the Spirit" as true Christians, depending always upon God's grace which works so powerfully in us (Phil. 2:13). And he leaves no room for doubt, those who do not walk this way are not true Christians.

"Attain to that stable and ever-during salvation"

 "And that we may begin with what we deem most seasonable, I presume, dearest brethren, that both you and I, and all else besides who have put their faith and hope in Christ, do, and have done so, for this one reason, viz., that they may obtain salvation for themselves and their souls--not a salvation which is mortal, and will quickly perish, but one which is ever-during and immortal, which is truly attainable only in heaven, and by no means on earth. Our task, accordingly, is thus divided--having first laid the foundation of faith, we must thereafter labor here in order that we may rest yonder; we must cast seed into the earth, that we may afterward be able to reap in heaven; and in whatever works, or whatever studies we have exercised ourselves here, may ultimately obtain similar and fit fruits of our works and labors in another life. And since the way of Christ is arduous, and the method of leading a life conformable to His laws and precepts very difficult (because we are enjoined to withdraw our minds from the contamination of earthly pleasures, and fix them on this one object--to despise the present good which we have in our hands, and aspire to the future, which we see not), still of such value to each of us is the salvation of himself and of his soul, that we must bring our minds to decline nothing, however harsh, and endure everything, however laborious, that, setting before ourselves the one hope of our salvation, we may at length, through many toils and anxieties (the clemency and mercy of God always taking precedence of our doings), attain to that stable and ever-during salvation."

If you were reading this quotation (despite its long-windedness), while nodding and smiling, then you ought to be deeply concerned, because the quotation is from a letter by Cardinal Jacopo Sadoleto, written and delivered in March, 1539 to Geneva, with the intent to persuade the Genevans to forsake the Protestant Reformation and return to Rome. Although Sadoleto wrote in a very roundabout fashion, he is essentially teaching here that those who believe in Jesus Christ do not have eternal salvation while on earth, but only *may* obtain it in heaven "at length, through many toils and anxieties". To put it more simply, he is denying justification by faith alone (no believer on earth may be assured of possessing eternal life), and a conditional salvation which depends upon our works, rather than upon Christ's work alone.

But see how deceptive he is! He even includes phrases which we might consider Calvinistic in another context, namely, that grace always comes first. But for Sadoleto, this is a universal prevenient grace (he claims in the same letter that the whole human race has been regenerated--despite Rome's teaching which usually limits this to those who have been baptized), which is not effectual by itself, but ultimately depends upon us, and in fact fails for the majority of those to whom it is supposedly given. For a Calvinist, grace indeed comes first, but not so that it depends upon what comes after, but so that it infallibly produces what comes after. The doctrine of irresistible grace teaches us that God's grace so powerfully works in us, effectually changing our heart and innermost desires, so that we actually will and do good works. Yet not so that we attain salvation by these works, as if we did not yet possess it! In fact, these good works are evidence that we have already received the gift of eternal salvation.

Sadoleto claims that salvation which is "ever-during and immortal" is "truly attainable only in heaven", whereas on earth only a "mortal" salvation which "will quickly perish" is possible. For Sadoleto, the place of works is to build on a "foundation of faith" in order to attain eternal life in heaven. But God's word teaches us:

"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36).

Notice the present tense, as the Lord Jesus Christ emphasized:

"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." (John 5:24)

Eternal life is a present possession for believers on earth, not something to work towards maybe one day attaining in heaven. We believe because we have been given this life, and we necessarily do good works out of that true and living faith:

"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." (John 3:3)

What then is the "faith" that Sadoleto speaks about? It is not a true knowledge of God in Jesus Christ with the confident assurance that He is my Saviour who has paid for and forgiven all my sins, and given me eternal life. Instead Sadoleto's idea of faith is like his idea of hope--uncertain and anxious, the very opposite of what true faith and hope is.

"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." (II Timothy 1:12)

"Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation." (Isaiah 12:2)

In short, this quotation from Sadoleto is utterly antithetical to the true Gospel, and represents the false religion of salvation by works, rather than Christianity which teaches salvation by the work of Christ alone. Is there then no place for works (as Sadoleto would claim against those who teach justification by faith alone)? There certainly is a place for the good works which flow from the good root of this living faith. These good works certainly enrich the life which we now possess in a virtuous cycle, as they are pleasing to God (being cleansed of all impurities by the blood of Christ) and bless, encourage, and edify our fellow saints, and they are graciously and abundantly rewarded in this life and the next.

Good works are even necessary as we walk along the way to heaven (as necessary as the bud unfolding into the flower in springtime). And God has ordained them so that we *will* walk in them; He does not depend upon us or our works for His unchangeable purposes, though He uses various means so that we walk in these works (especially admonitions and exhortations in the preaching). But we do not attain to heaven and eternal life by these works. Although we await the gracious rewards both in this life and the next, we already have eternal life, and we are already seated in heavenly places in Christ:

"But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:4-10)

Legalism and motivation

Reformed Christians speak so much and so highly about gratitude for salvation as a motivation for Christian living that some might be tempted to think that gratitude was the only motivation for Christians. You may have even heard it claimed that legalists are people who keep the laws for motives other than gratitude. But what is legalism?

There are basically two ways to be a legalist. One is by pursuing justification by self-righteousness. The other is by making up laws and standards beyond what is written, usually with an emphasis on outward observation, and often as part of a pursuit of self-righteousness, and typically also as a means to condemn others in order to make oneself seem more righteous than them (again, often because of a pursuit of self-righteousness). This second kind of legalist shows that at the very least their practice is contrary to justification by faith alone, in that they attempt to puff themselves up by their invented standards, while simultaneously looking down on others.

Christ never condemned the Pharisees for keeping the law, rather He condemned 1) their pursuit of self-righteousness, 2) their hypocrisy, 3) their unjust condemnation of others, 4) their elevating of their traditions as if they were law, 5) their setting aside the law by their tradition, 6) their focus on merely outward observance, 7) their wrong priorities, straining at gnats and swallowing camels, carefully tithing mint and cumin, while neglecting justice and mercy, and placing temporary ceremonial laws (or ceremonial observances connected to moral laws) above eternal moral law.

"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone." (Matthew 23:23)

Grace fulfills the law, so that we are freed from its condemnation, so that we may keep it. Grace also gives us far more reason to keep the law than others, and also frees us from the power of sin in us so that we actually can begin to keep the law from the heart.

Gratitude is a very powerful motivator for a Christian, and the proper response to the Gospel of grace (how we are delivered from our misery), but it is by no means the only motivation. For example, should a Christian not be motivated by the glory of God? Sola Deo Gloria? What about the motivation of love for God? Or do we only love Him because we are grateful? Or do we love Him because in His love for us He has revealed Himself to us and given us a new heart that seeks after Him and delights in His goodness? Are we motivated also by love for our neighbour, or do we love our neighbour only because we are grateful for the forgiveness of our sins? Are we motivated by wisdom, the beginning of which is the fear of God? Are we motivated by deep concern for our neighbour's salvation (Paul was!)? Are we motivated by humility, knowing our place before God as His servants? Are we motivated by joy? By other Christians who spur us on? Are we motivated by our hatred for sin, not merely of others, but especially of our own? Are we motivated by the failures of others? Are we motivated by the wickedness of this world? Are we motivated by the growing cold and apostasy of many? Are we motivated by having our affections in heaven, not on earth? Are we motivated by love for the church? Are we motivated by peace and by patience? Are we motivated by sufferings? Are we motivated by looking for a city that has foundations? Are we motivated by our blessed hope? Wisdom finds motivations everywhere!

Also consider the Canons of Dordt, Head V, Article 13:

"Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, **lest by abusing his fatherly kindness, God should turn away his gracious countenance from them**, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience."

This article speaks about the motivation of the restored repentant sinner, that he never again wants to experience His father's chastisement, or lose sight of His father's smiling countenance over him.

As father raising children, it is important to me that my children enjoy fellowship with me and can see my love and delight in them, when they are walking in the right way. When they go astray, they have to know that I am terribly displeased with their behaviour, and that I can't enjoy fellowship with them in their disobedience, or delight in their disobedience. I hope that this gives them strong motivation to continue in my delight over them, in the way of careful obedience. And when I read Scripture, this is how I see God has always dealt with His people, and I also see that He deals with me this way.

"And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." (Hebrews 12:5-6)

His chastisement of me is very gracious and very merciful, but I don't want to walk in the way of His chastisement, but in the way of His delight. Fear of His chastisement motivates me, and desire of His delight motivates me. And yes, gratitude motivates me, also simply knowing who God is, that He is worthy, and my Father. I hope that God would use everything to motivate me in the right way! I need all the motivation I can get!