A Reformed Interpretation of Erasmus on Justification

Solution Preview

Hi again and thank you for your query.

Your question concerns the two included quotes of Erasmus, the reforming, humanist, Roman Catholic, on Phil. 2:12 and 2:15-16.

12Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13for it is God who works in you, both to will and to work for his good pleasure. 14Do all things without grumbling or disputing, 15that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. 17Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18Likewise you also should be glad and rejoice with me (Phil. 2:12-18).

You ask for a Reformed interpretation of these quotes, their interrelation, and for commentary on how they are positioned in relation to "pure" Roman Catholic doctrine on salvation. I will organize my response under the headings: 1) Introduction, 2) Phil. 2:12, 3) Phil. 2:15-16, 4) Erasmus' first quote, and 5) Erasmus' second quote, in which I will briefly address the pure Catholic doctrine issue.

Introduction
When considering the Biblical (i.e., Reformed) understanding at root in the works/grace "dilemma" of Philippians 2:12, which the included "Overview" describes, the first issues involved are that of God's sovereignty and of human free will. Both God's sovereignty and human free will appear in Scripture. However, God's sovereignty is absolute, whereas human free will is not absolute. For example, there are many things in life that your free will obviously cannot control: the parents you are born to, the culture, language, etc. that you inherit, and so on.

The example of Judas Iscariot is a good case study on the limits of free will—God foreordained that Judas would, of his own free will, choose to betray Christ. Insofar as Judas possessed free will, he exercised it toward evil; but his free will was limited by the decree of God (See Matt. 18:7). And yet, Judas is condemned for his evil use of free will because it is his will for which he is responsible before God. Judas' will did not accept grace through faith in Christ, and hanging himself contrasts with the repentance of Peter—who also abandoned Christ upon His arrest. God is free from taint of sin because He "works all things together for good..." (Rom. 8:28). But Judas intended evil in his actions, and never turned to God's grace. God's sovereign plan is outside our knowledge in many ways. Judas could not hide his evil will behind the truth of God's sovereignty, because God is concerned with the will and the heart.

Phil. 2:12
Especially when integrating a text like Philippians 2:2 and the doctrine of justification by faith (so clear in Galatians and elsewhere), Christians should understand that the unrevealed aspects of God's plan (i.e., am I saved or not by His eternal decree?) are not intended in His revealed Word to take up all our thoughts while we live. It is rather those things of the will and the heart. The Gospel of our salvation concerns grace by faith in Christ (Eph. 2:8-9), which is a clear statement of justification by faith. There are four parts of the phrase "justification by grace through faith in Christ." They are:
1. Justification: not salvation as a whole, but the kernel of salvation, which was foreordained in eternity, achieved in history through covenantal promises from God leading to the Christ, and made known to people by the Gospel preached.
2. Grace: God's grace permits Christ's keeping of the "covenant of grace" to save sinners.
3. Faith: Faith is the means/channel by which Christians receive God's grace. Faith is ...