In Defense of "Trying Harder"
Christians agree that those who come to Christ in faith and repentance are supposed to behave differently thereafter. We also agree that God’s plan for every believer is to remake him or her in the likeness of Christ. Most also understand that this is a process that continues throughout this earthly life and culminates when “we shall be like Him,” seeing Him “as He is” (NKJV, ). It is God’s great gospel purpose to graciously change sinners into saints.
But what responsibilities do believers have in that plan? What attitudes should dominate our thinking? How does grace relate to effort and struggle?
Some insist that “effort” has no role at all. Beyond preaching the gospel to ourselves, struggle and striving are incompatible with grace and draw our attention away from the gospel and from Christ. Others concede (with evident reluctance) that effort is required, but quickly emphasize tension in the opposite direction. To them, believers are in constant danger of lapsing into “performance based” thinking or, worse yet, “trying harder.”
Both of these views tend to favor language and emphases that are out of sync with the simplicity of the New Testament teaching regarding sanctification. What we find in the NT is that properly understood, “trying harder” (i.e., discipline, hard work, and old fashioned effort) is a vital part of God’s design for the remaking of His saints.
1. The NT puts a strong emphasis on trying harder.
Though it’s true that Jesus presented His lordship as an easy yoke and a light burden (), He also encouraged people to view following Him as a costly and demanding way of life. He warns listeners that those who follow Him must accept the prospect of homelessness () and alienation from family members (). He insists that the life of the Christ-follower involves renouncing all one has (). He demands that disciples hand over their very lives (, ).
How such a life constitutes an easy yoke and a light burden is a question for another study, but this much is clear: Jesus did not intend for His disciples to cherish any delusions that they would be spared from having to do hard things. He said the “way” is “difficult” (ESV, ).
The apostles make the same point, but with a slightly different nuance. Without downplaying the personal cost of following Christ, they place greater emphasis on the personal effort involved. The following is a sample.
- “strive together with me in your prayers” ()
- “that…you may abound in every good work” ()
- “strive to excel in building up the church” ()
- “your labor is not in vain” ()
- “Let your manner of life be worthy…striving side by side for the faith” ()
- “do so more and more” ()
- “To this end we toil and strive because we have our hope set on the living God” ()
- “Remind them…to be obedient, to be ready for every good work” ()
- “Strive for…the holiness without which no one will see the Lord.” ()
What this small sample shows is that the NT calls us over and over to exert ourselves. It’s a constant refrain with occasional full orchestra bursts, such as these:
- “I discipline my body and keep it under control” ()
- “I press on toward the goal” ()
- “let us cleanse ourselves…perfecting holiness” ()
- “self-controlled, upright, holy and disciplined” ()
- “train yourself for godliness” ()
- “add to your faith virtue…knowledge…self-control…perseverance” ()
- “In your struggle against sin you have not yet resisted to the point of shedding your blood.” ()
Whatever pitfalls may be involved in teaching believers that they should “try harder”—and there are some—the fact remains that the NT reveals no concern at all that believers might put too much effort into their pursuit of godliness.
2. “Reckoning” and “yielding” are forms of trying harder.
Let-go-let-God advocates (whether of Keswick or Reformed roots) tend to introduce unhelpful complexity into Romans 6, often using language that suggests passivity. But the argument of the passage is not difficult, and Paul is clearly calling on his audience, and on us, to do something. “Consider” (AV, “reckon”) in is an imperative, as is “yield” in 6:13 and 19b. The “know” references in the text are indicative, but our response is consistently imperative. We are commanded to act.
Every little boy who has ever sat still when he wanted to wiggle knows that yielding often requires “trying really hard.” It’s putting down what we want and instead choosing what another wants. Yielding is not fundamentally different from the putting off and putting on imperatives of .
3. Properly teaching “try harder” emphasizes the gospel and humbles us.
One argument goes that calling on believers to exert themselves increasingly in the pursuit of godliness de-emphasizes the gospel, fuels pride, breeds legalism, and robs the Christian life of the joy we’re intended to have in Christ.
But this cannot be the case. Though believers’ personal discipline can indeed go horribly wrong (e.g., , and most of Galatians) the problem cannot lie simply in calls to “try harder.” Two lines of evidence support this analysis.
First, appeals to work harder cannot be inherently anti-gospel and pro-pride because, as the passages above demonstrate, these calls to exert ourselves are the norm in the NT. Second, appeals to try harder cannot be anti-gospel because the gospel itself is repeatedly cited as the very reason for trying harder.
- Because we “know” we must “yield” ().
- Because God works in us, we must “work out our salvation” ().
- Because God has provided, in Christ, all we need, we are to “make every effort to supplement [our] faith” ().
- Because we have been saved “by grace…through faith,” we “should walk” in the “good works” God prepared for us ().
- Following Paul’s example, we should be “struggling” because of “[Christ’s] energy” that “powerfully works within” us ().
When we live the Christian dynamic, we pursue the imperatives in light of the indicatives, but we do not minimize the imperatives. In other words, we work hard and then harder, because we understand that we have been bought with a price for the very purpose of becoming holy and have been richly blessed with Spirit-fueled ability to do that very thing.
Properly understood and pursued, “trying harder” humbles us because we know every success is really a gift. Put in its proper context, “try harder” exalts the gospel because we are honoring it—and the Savior who is at its center—by making use of what He bought for us and has already done in us.
My parents once gave me a cordless drill for Christmas. In the days that followed I had some options. I could sit and admire the gift and feel genuine appreciation for the givers and their thoughtfulness and love. I could get to work using the gift and forget all about the heart behind it. Or I could admire the gift, appreciate the givers and also get to work. Which of these options honors both gift and givers most?
It is possible to “try harder” on a small number of superficial spiritual metrics and not really grow much. It’s also possible to “try harder” more comprehensively but do so with little reflection or awareness of why we’re trying, and Who rightly owns the credit for every successful step we take. But the solution to these errors is not to swing to the other extreme and proclaim a confusing, passivity-tinged version of the pursuit of holiness. The solution is to fully grasp the beauty of the gospel and the Savior and therefore try harder.
Aaron Blumer Bio
Aaron Blumer, SharperIron’s second publisher, is a Michigan native and graduate of Bob Jones University (Greenville, SC) and Central Baptist Theological Seminary (Plymouth, MN). He and his family live in a small town in western Wisconsin, not far from where he pastored Grace Baptist Church for thirteen years. He is employed in customer service for UnitedHealth Group and teaches high school rhetoric (and sometimes logic and government) at Baldwin Christian School.
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Hi Josh,
Here’s my problem. I think there are clear passages of scripture that inform us that the outcome (the falling away or departure) indicates what the reality was all along. The apostate’s faith was never genuine; their membership in the body was superficial, real only from an earthly perspective. They did not in any way undergo the justification in the sequence described in Romans 8, else they would one day be glorified. In other words, the passages you cite are qualified by those I cite, rather than vice versa.
It may seem a fine distinction between what I’m saying and what you’re saying, but I believe it is the distinction between true doctrine and error. I’m sure that assessment is mutual.
Dave, I think that solution (one that I held to in the past) is lacking for a number of reasons:
It either adds something to sola fide (justification by faith alone) or it makes God a liar - meaning that there will be people who express faith and are baptized into the church, yet God refuses to justify them.
Additionally, the biblical evidence is just so vast and does not contradict Romans 8:30 - those who are predestined will indeed be justified, glorified, etc.
This does not contradict that there will be some who are justified, but who were never predestined for glorification. Look at the verses above - Paul is talking to people who are justified - they are brothers, they are in the faith. Also, Jesus and the parable of the servant what was at one point forgiven and then later on that forgiveness was removed. Was the initial forgiveness somehow “fake”?
Also, “severed from Christ” also, branched removed from the Vine also “blotted out” also the idea that a person can try to “crucify Christ again” in Hebrews 6. These are all references to the fact that a person who was once truly justified (via faith) and who is now no longer justified.
formerly known as Coach C
[DavidO]Hi Josh,
Here’s my problem. I think there are clear passages of scripture that inform us that the outcome (the falling away or departure) indicates what the reality was all along. The apostate’s faith was never genuine; their membership in the body was superficial, real only from an earthly perspective. They did not in any way undergo the justification in the sequence described in Romans 8, else they would one day be glorified. In other words, the passages you cite are qualified by those I cite, rather than vice versa.
It may seem a fine distinction between what I’m saying and what you’re saying, but I believe it is the distinction between true doctrine and error. I’m sure that assessment is mutual.
Even your use of the word “apostate” implies that a person was once in the faith and is now out of the faith. Apostacy is real, but we don’t call people who were never in the faith by the term “apostate.” Membership in the true Body of Christ IS real from an earthly and heavenly perspective. Or else excommunication would mean nothing and membership in a false church would mean nothing. Additionally, the use of the term “falling away” is a misnomer unless that person is falling away from something.
The constant and repeated biblical warnings about falling away are not empty threats. This is a real, literal possibility and as it is recorded, it has happened more than once. Adam and Even lost their justification, Saul, Titus, Alexander, Judas, David and Paul both feared losing their justification.
The modern idea that justification is a one-time immutable act gives false hope to some, uncertain hope to others and license to most. Paul never told anyone to “rest” in the assumption of their justification. Justification is a present reality or it isn’t.
formerly known as Coach C
Who said anything about resting? Aaron’s original post is about laboring, working out one’s salvation. One must labor to ensure one is truly in the faith not merely assume one has been justified. That in no way negates my points above.
[DavidO]Who said anything about resting? Aaron’s original post is about laboring, working out one’s salvation. One must labor to ensure one is truly in the faith not merely assume one has been justified. That in no way negates my points above.
No one did here - but it is a common phrase nowadays.
But if it is impossible to fall away, what is the point?
You have implied that a person can express faith and be baptized into the church, but not necessarily be justfied. What more is needed? In other words, when a person expresses faith, is baptized into the Body of Christ and is presently in good standing with that church - can he assume that he is justified at that moment?
formerly known as Coach C
I’ll answer your question(s) with a question. Does everyone who expresses faith and is baptized converted?
EDIT: In one of your posts above (which I previously missed), you seem to indicate your answer is yes, ignoring the possibility that one may express faith without really possessing it. I believe it is possible to express what sounds like orthodox faith, be baptized, mimic a christian life to the best of one’s ability, but never truly trust in Christ alone for salvation. I myself did it for many years.
Initial justification - being born again/conversion - is on the basis of simple faith alone. That person receives the Spirit and becomes a child of God.
I don’t see any evidence that the Bible teaches different types or levels of faith. This isn’t Star Wars or Disney or the Wizard of Oz where wonderful things happen if you really, really, really believe. There isn’t “faith” versus “super-secret-really-truly faith.” Christ, Paul and the rest of the Apostles never question whether or not a person “has genuine faith,” they question whether or not a person is willing to walk in obedience - that’s where the rubber meets the road. That is how we “work out our own salvation.” Obedience, submission to the law of Christ is how we abide in the Vine. Keeping His commandment is how we love Christ. John 15 Caring for the needs of the members of the Body is one of the ways in which we serve Christ Matthew 25:31-46.
I’m curious, how do you see the parable of the soils?
formerly known as Coach C
how do you see the parable of the soils?
Three scenarios of non- or false conversion, one of true.
[Joshua Caucutt] Even your use of the word “apostate” implies that a person was once in the faith and is now out of the faith. Apostacy is real, but we don’t call people who were never in the faith by the term “apostate.” Membership in the true Body of Christ IS real from an earthly and heavenly perspective. Or else excommunication would mean nothing and membership in a false church would mean nothing. Additionally, the use of the term “falling away” is a misnomer unless that person is falling away from something.The constant and repeated biblical warnings about falling away are not empty threats. This is a real, literal possibility and as it is recorded, it has happened more than once. Adam and Even lost their justification, Saul, Titus, Alexander, Judas, David and Paul both feared losing their justification.
Hi Josh-
I’m not sure what you mean there because of the grammar, but I think you meant to put a period in between Judas and David. Which would separate the list of ‘fallen away’ ones from David and Paul. Is that correct? I don’t know which Titus you are referring to, but I’m fairly sure that you’re not talking about the epistle’s namesake. Did you mean Demas instead?
I’m not sure how you get Adam and Eve as “losing their justification”. Where do you see that taught in Scripture? Falling from grace and innocence, yes. Losing their justification - something that God explicitly mentions to them in Genesis 3:15, 21-24 - is a totally different matter. Furthermore, I don’t know that anyone here would say that either Alexander or Judas were regenerate at any time.
It also seems to me that you have to deal with the passage that Jesus promises that “none of his…can be removed from his hand” (John 10:25-30). It does not make sense that God loves us so much that He would send His Son to die for us, only to cast us from His presence because we screwed up.
"Our task today is to tell people — who no longer know what sin is...no longer see themselves as sinners, and no longer have room for these categories — that Christ died for sins of which they do not think they’re guilty." - David Wells
[Jay]Hi Josh-
I’m not sure what you mean there because of the grammar, but I think you meant to put a period in between Judas and David. Which would separate the list of ‘fallen away’ ones from David and Paul. Is that correct? I don’t know which Titus you are referring to, but I’m fairly sure that you’re not talking about the epistle’s namesake. Did you mean Demas instead?
You are correct about David and Paul (Psalm 51, 1 Corinthians 9:270 - they feared it, but it did not happen to them. As for Titus, it is pretty clear from this statement, unless it is completely removed from it’s context that Titus fell away: “For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia.” Paul included Titus in a list of people who had fallen away. He contrasts Demas, Crescens and Titus with the others who had not fallen away, but were still faithful.
I think there may be a little doubt about exactly what happened with Titus, but that does not disprove the idea.
[Jay] I’m not sure how you get Adam and Eve as “losing their justification”. Where do you see that taught in Scripture? Falling from grace and innocence, yes. Losing their justification - something that God explicitly mentions to them in Genesis 3:15, 21-24 - is a totally different matter. Furthermore, I don’t know that anyone here would say that either Alexander or Judas were regenerate at any time.It also seems to me that you have to deal with the passage that Jesus promises that “none of his…can be removed from his hand” (John 10:25-30). It does not make sense that God loves us so much that He would send His Son to die for us, only to cast us from His presence because we screwed up.
Adam and Eve were created in a state of justification - a right standing before God. They fell from that state via sin. Justification is a right standing with God … not sure what is difficult about that … God instituted a covenant where He accepted animal sacrifice as a means (temporary) of justification.
Alexander was the pastor of the church at Ephesus per Paul himself. Judas did miracles by the Spirit - unless you say he did miracles through the power of Satan …? The Spirit does not indwell individuals who are not justified. But justified people can grieve the Holy Spirit.
What does not make sense is that we would resist faithful obedience, it is our obligation. Have you read 1 Corinthians 10? Hebrews 3 and 4? How God redeemed His people and then destroyed them because of disobedience? And how this happened as an example for us? Yes, Jesus is the source of salvation, eternal life, then why would we find excuses and ways around walking in faithful obedience when He tells us plainly that He is the source of salvation to those who obey Him (Heb. 5:9) and “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him”? John 3:36
What does not make sense is that some will profane “the blood of the covenant by which he was sanctified” and outrage “the Spirit of grace? “For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins.” Hebrews 10
Even greater still than all of that evidence is Revelation 2,3 - the letters to the churches (these were not false churches, else no letter would have been written) where the churches are all warned of the possibility of losing their justification, right standing before God. In the case of one church, there were some who still wore “unstained garments” but they were told to keep those garments clean.
If you want to know more about what those garments symbolize, I recommend reading Matthew 22 (garment of the wedding guest), Revelation 14, 16 and 19 (linen worn by the saints) that was initially was in the blood of the Lamb (Rev. 7:14). The implications of all of these passages are immense.
You say “It does not make sense that God loves us so much that He would send His Son to die for us, only to cast us from His presence because we screwed up.” I say, “it does not make sense that God would give so many strong warnings about falling away if it were impossible.”
formerly known as Coach C
Deuteronomy 30:11-14 makes its way into Romans 10
[ChrisC]Deuteronomy 30:11-14 makes its way into Romans 10
Absolutely. This is an encouragement that we can faithfully (not perfectly) keep the covenant!
And we are not in this alone. We have the Spirit (Romans 8), we have the covenant community to “provoke us to love and good works” (Hebrews 10), we can confess sin and ask forgiveness (1 John 1:9 - by the way, if it were impossible to fall away, what is the purpose/use of the confession of sin?). Hebrews 12 is all about how discipline from God will help us to maintain the “holiness without which no one will see the Lord.”
However, “whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in [by] the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.” Matthew 5:19
This is the Gospel that we have had since the beginning.
formerly known as Coach C
You really think Adam and Eve were “justified”? I’ve never heard anyone assert that.
You seem to interpret crystal clear passages of Scripture (Romans 8, the Galatians passages that Paul has cited, etc.) in light of much less clear passages in Hebrews that have engendered much debate among theologians. It seems to me that Hebrews 6 adresses Jews who professed faith in Christ but were never truly justified/regenerated (notice the typical terms like salvation, jusification, regeneration, etc. are not used in v. 4-5) and wanted to return to the Jewish beliefs and rituals (v. 1-3, in which there is no mention of Christ).
Some would disagree with this interpretation, but other interpretations do not require your view that justification can be lost.
If justification can be lost, it depends on us and our work and not on God.
Joshua, I’m just curious…what church do you attend? Are you a member there? Does your church teach a similar view as what you are espousing here? This is all new to me.
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Greg Long, Ed.D. (SBTS)
Pastor of Adult Ministries
Grace Church, Des Moines, IA
Adjunct Instructor
School of Divinity
Liberty University
[Greg Long] Joshua, I’m just curious…what church do you attend? Are you a member there? Does your church teach a similar view as what you are espousing here? This is all new to me.
Josh is a member here. On staff actually. Interestingly, their tagline is “A Marriage Covenant Community”. They seem to see the illustration of marriage/divorce in OT and NT as controlling the understanding of the covenants rather than illuminating the understanding of aspects. (Citation).
And Josh has posted extensively on their website about his views of justification. It appears they went through all this last fall.
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