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.

Discussion

But what motivates our obedience, what animates our obedience, and what prompts us to obey? Is it fear or faith? Is it guilt or gratitude?

Paul says that when we divorce obligations from gospel declarations, then our obedience becomes nothing more than behavioral compliance to rules without heart change. But when God’s amazing grace in the gospel grips our hearts, the motivational structure of our hearts is radically changed, and we begin to obey out of faith not fear, gratitude not guilt.

And yet Jesus uses fear, as does Paul, Peter, and others, even warning of eternal hell (to answer Josh’s question about why it matters: Because you might go to hell).

Why is it, then, that the Bible uses fear to motivate us to holiness and some today are reticent to do so? Are we that much more knowledgeable about the biblical means of sanctification than Jesus and Paul were? Or has mankind changed in the last two thousand years making the methods of Jesus and Paul outdated? Or is there another option?

I don’t think these people are denying a fear factor. It’s more like, wow, if that’s what you need to keep you from wrecking stuff, ok. But there’s a much better way.

The major theologians - Augustine, Gregory Palamas, Aquinas, Luther, Calvin - insist that there can be different levels of obedience, but that sanctification is accompanied by a change in motivating factors. For instance, Augustine says that the obedience and repentance motivated by the threat of divine punishment is actually only preparation for the real obedience that takes place through the virtue of charity. Fear at best clears the ground for love. Calvin distinguishes between “servile fear,” which is ultimately unacceptable to God, and “filial reverence,” which obeys out of the relationship of union, new birth, and adoption. Eastern Orthodox theology stemming from Gregory Palamas aims at theosis, which is being filled with the divine life to the point that all action derives from love, transcending even self-interest. Aquinas teaches that “meritorious” obedience is only that obedience flowing from faith, hope, and love, virtues infused by the Holy Spirit. Luther taught that people are simul iustus et peccator, and that the law is for sinful people, and thus the threat of the law remains relevant to people insofar as they are sinful— but only as one side of a dialectic in which the new person is free from the law.

So, there appears to be a consensus even among divergent traditions:

1) Only properly motivated obedience is truly pleasing to God. This proper motivation is a recognition of God’s action toward us and the love that results from that.

2) Improperly motivated obedience can be a stepping stone to obedience.

My Blog: http://dearreaderblog.com

Cor meum tibi offero Domine prompte et sincere. ~ John Calvin

I don’t think these people are denying a fear factor. It’s more like, wow, if that’s what you need to keep you from wrecking stuff, ok. But there’s a much better way.

But that is the contrast you quote above (fear vs. gratitude). Fear is such a common thing in both the OT and the NT. How can we minimize it in the way that you appear to be doing?

Charlie says that only properly motivated obedience is truly pleasing (I suppose that is contrasted with some other kind of pleasing). But that too seems to minimize, at least to some degree, the consistent use of fear in the Scripture.

So while we should obey out of love, it seems that Scripture holds forth fear as a proper motivating factor in obedience. Otherwise, why use it? Would God use an improper motivation for obedience?

So … how do I know if my motivation is “acceptable” to God? Paul tells the Corinthians to submit and obey and if they don’t, he was going to “bring a whip.” 1 Corinthian 4:21 Paul was not so concerned that their obedience needed to be motivated by love, he was concerned that they obey.

There is a real threat here and I think that Larry touched on it: eternal hell. And this warning of eternal hell extends also to those who were at one point justified. That is the warning of all of the passages that Aaron has laid out for us: The writers of Scripture are saying over and over, just because you happen to be justified right now, don’t assume that you will remain so, unless you faithfully keep the commandments of God.

formerly known as Coach C

are we talking about general respect? or are we talking about just plain old “I am afraid of something bad happening; I feel threatened” fear?

Where does God say he wants us to be motivated by fear of something bad happening/punishment? how do you reconcile this with him also saying he calls us friends (doing his will from love), not servants (who can love, but it’s not obligated). And 2 Tim 1:7 and I John 4:18.

And what kind of fear do you think TT is referring to in his quote?

how would you rightly motivate someone by fear?

This is basic Christian teaching:

But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. (1 Tim. 1:5, NET)

There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love. (1 John 4:18, NET)

My Blog: http://dearreaderblog.com

Cor meum tibi offero Domine prompte et sincere. ~ John Calvin

are we talking about general respect? or are we talking about just plain old “I am afraid of something bad happening; I feel threatened” fear?

Being told to cut your hand off rather than enter hell with two hands seems like “afraid of something bad happening,” doesn’t it?

Where does God say he wants us to be motivated by fear of something bad happening/punishment? how do you reconcile this with him also saying he calls us friends (doing his will from love), not servants (who can love, but it’s not obligated). And 2 Tim 1:7 and I John 4:18.

To quote someone, Why do we have to reconcile friends? The question, to me, is this: Did God use fear to motivate us to obedience? If so, then what exactly does that tell us?

And what kind of fear do you think TT is referring to in his quote?

I have no idea. I am not talking about TT, but about what the Scriptures say. I referenced TT because you did.

how would you rightly motivate someone by fear?

Through the pattern of Scripture, I would say. Where and how the Scripture uses fear, then we are free to, and in fact, probably should. That’s all I am saying.

This is basic Christian teaching:

But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. (1 Tim. 1:5, NET)

There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love. (1 John 4:18, NET)

All true, Charlie. But this doesn’t really address the point I am asking about, which is this: If the Bible uses fear to motivate us to obedience (and does anyone doubt that it does), then aren’t we also to use fear in the same way? That does not in any way contradict love, so far as I can see. But again, what do we do with the passages that use fear as a motivation for obedience? This, as you say, is basic Christian teaching, isn’t it?

Perhaps to put it more directly, how would you teach or preach the passages that use fear as a motivation to obedience?

1Jn 5:3 “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” 2Jn 1:6 “And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it.” In the Gospel of John, Jesus makes it clear that those who keep his commandments will “abide in his love.” Those who do not keep his commandments will be removed from the vine and cast into the fire.

The writer of Hebrews tells his readers that they need to strive against sin nearly to the point of shedding blood because because without holiness, no one will “see the Lord” Furthermore, he goes on to say that persistent, unrepentant disobedience will result in a failure to obtain the grace of God. (Hebrews 12)

Yes, love is a motivator, but it is not the only motivator. Furthermore, this is the consistent warning of Scripture in both the Old and New Testaments:

Beware lest there be among you a root bearing poisonous and bitter fruit, one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, ‘I shall be safe, though I walk in the stubbornness of my heart.’ This will lead to the sweeping away of moist and dry alike. The LORD will not be willing to forgive him, but rather the anger of the LORD and his jealousy will smoke against that man, and the curses written in this book will settle upon him, and the LORD will blot out his name from under heaven. - Deuteronomy 29:18-20 Which is then quoted in Hebrews 12.

formerly known as Coach C

love and fear are not equal motivators. they are not friends in that sense.

we can use fear, it’s just not the goal of the relationship. we should be getting out of that where we can and moving into love.

i don’t think the cut-your-hand-off verses are teaching that it’s Ok to be fear motivated. it’s not talking about motivation.

where do you see God using fear in a way that we should replicate?

part of it is a balance thing, too, in relationships. my husband and I don’t have “fear” motives in our relationship, that I can think of. But i’m sure our children feel it when they have to think about consequences for disobedience, but even then, i certainly don’t want it to be the overriding tone of our relationship.

I don’t think God wants us to be motivated by fear. though He will use it if we won’t accept obeying in a nicer way. If we are obeying out of fear, we need to see why.

Do I take it that your position is that salvation can be lost?

The writers of Scripture are saying over and over, just because you happen to be justified right now, don’t assume that you will remain so, unless you faithfully keep the commandments of God.

In the Gospel of John, Jesus makes it clear that those who keep his commandments will “abide in his love.” Those who do not keep his commandments will be removed from the vine and cast into the fire.

Tyler is a pastor in Olympia, WA and works in State government.

i don’t think the cut-your-hand-off verses are teaching that it’s Ok to be fear motivated. it’s not talking about motivation.

So if that is not motivation for purity from sin, then what is it?

where do you see God using fear in a way that we should replicate?

Anywhere he uses fear, right? If we are to preach the Bible, we are to say what God says. Therefore, where God uses fear, should not we? How can we faithfully preach what God says unless we actually preach what God says? Can we say, “I know God uses fear here, but we have a better way”?

I don’t think God wants us to be motivated by fear.

So why did he use it then?

If we are obeying out of fear, we need to see why.

Because Scripture commands it.

I am trying to understand your point here. It seems like you want us to discount certain things from Scripture, and ignore the consequences of sin that Scripture lays out as a motivation for obedience. It seems to me that we are bent on making a distinction that Scripture does not seem to make. Life is complex in all areas, and these kinds of fine distinctions don’t seem to work.

[Anne Sokol]

part of it is a balance thing, too, in relationships. my husband and I don’t have “fear” motives in our relationship, that I can think of. But i’m sure our children feel it when they have to think about consequences for disobedience, but even then, i certainly don’t want it to be the overriding tone of our relationship.

I don’t think God wants us to be motivated by fear. though He will use it if we won’t accept obeying in a nicer way. If we are obeying out of fear, we need to see why.

You don’t fear the consequences of unfaithfulness in your marital covenant? Not at all? I’m not saying that you are considering unfaithfulness, neither am I. But some of my worst fears are divorce and all of the heartaches, emotional, physical negatives that would arise from acts of unfaithfulness.

Read Revelation 2,3. Does Christ use fear to motivate obedience in those passages? Fear is a good thing. Fear keeps me from doing a lot of stupid/dangerous things. Read Acts 2, does Peter use fear to motivate there? Yes, and 3,000 souls were baptized into the church.

formerly known as Coach C

[TylerR]

Do I take it that your position is that salvation can be lost?

The writers of Scripture are saying over and over, just because you happen to be justified right now, don’t assume that you will remain so, unless you faithfully keep the commandments of God.

In the Gospel of John, Jesus makes it clear that those who keep his commandments will “abide in his love.” Those who do not keep his commandments will be removed from the vine and cast into the fire.

No, those who are elected to salvation before the foundation of the world will be saved. However, justification can be lost. (I can supply biblical support if needed.) The other thing that has added to the confusion is that most people assume that justification = salvation. This is a biblical fallacy.

formerly known as Coach C