Introduction

The following tract was usually bound in the same Anabaptist books with the tract on “have to” vs. “want to” obedience, and since the writing style is so similar, it is assumed both are by the same author. Michael Sattler, who probably penned the Schleitheim Confession, is suspected to have written them, but they are unsigned, probably due to persecution to anyone whose name appeared as author of an Anabaptist tract.

The topic of this tract, as the previous one, is obedience. But this time the author does not deal with what kind of obedience we render, but rather if obedience is even necessary. The context is the Protestant Reformation, and the common—but mistaken—view held by some Protestants that “Jesus did it all on the cross; we only have to accept His perfect obedience to be saved.” This tract argues that Christ’s work is not finished until Christ has brought the believer to the cross with Him, and Christ is reigning in the heart of the believer. After all, a crucified Christ living in the heart of an uncrucified believer is an impossibility!

This version is a slightly more “free” translation than the more “scholarly” translations that others have made of the tract (Often titled, “On the Satisfaction of Christ”), but the original German text was consulted to keep it faithful to the author’s designs. Since the Scripture quotations are from an early German Bible (most likely the “Froschauer Bibel,” the tract was probably written before Luther had finished his translation)—or even just paraphrased by the author—the wording will be a bit different than what we are used to in our KJV. And, since the Froschauer Bibel did not have verse numbering, only the chapters are given in the references. The paragraph divisions, subtitles, footnotes, italics, and bold letters have been added to aid in readability and comprehension.

Keep in mind what the author is trying to bring forth: It takes more than “accepting what Christ did on the cross” to be saved. We must also take up our cross and put self to death. Only when self is on the cross and Christ is reigning as Lord over our entire being is His work finished.

Christ, the mercy seat

Paul says to the Romans in the third chapter, that they are all sinners and come short of the glory which God should have from them. However, without deserving it, they shall be made righteous by His grace, by means of the releasing which Christ accomplished. This is He whom God has foreshown to be a mercy seat, through faith in His blood. He did all this to demonstrate the righteousness which in God’s eyes has value, in that He forgave the sins which happened formerly under the divine patience.

He says; “From which also you are in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption.” John the Baptist says in John 1, “Look, that is God’s Lamb, who takes upon himself the sin of the world.” John says in 1 John 2, “And He is the reconciliation for our sins.” Peter says in I Peter 2, “Who offered Himself for our sin on the tree, that we might be without sin.” As the prophet also speaks, in Isaiah 53, “We are made well through His stripes.”

Such statements, I say, and others like them, the scribes[1] interpret as if a person could be saved through Christ, whether he does the works of faith or whether he doesn’t do the works of faith. If it didn’t matter whether a person did any works, why then should Paul say in Romans 2 that God will give to everyone according to his works? He clearly says that eternal life shall be given to those who strive after glory, praise, and immortality, with perseverance in good works. But to those who are quarrelsome and are not obedient to the truth, but are obedient to the evil, there will come disfavor, wrath, tribulation, and anxiety, yes, upon all the souls of men who do evil.

Some verses about doing good works

Listen to what Paul, Peter, and John are saying in the following verses: Read the rest of this entry »

Obedience is of two kinds, “have to” and “want to.”[1] The “want to” has its source in the love of the Father, even though no other reward should follow, yea even if the Father should desire to destroy His child. The “have to” has its source in hoping to get paid, or springs from self-love. “Want to” obedience always does as much as possible, without needing to be told to. “Have to” obedience does as little as possible, yea nothing except what is directly commanded. The “want to” is never able to do enough for Him; but he who renders “have to” obedience thinks he is constantly doing too much for Him.

The “want to” rejoices in the chastisement of the Father, even though he may not need chastisement because he has not transgressed in anything. The “have to” wishes to be without chastisement, even though he may do nothing right.

“Want to” obedience has its treasure and righteousness in the Father whom it obeys for the sole purpose of manifesting His righteousness. The “have to” person’s treasure and piety are the works which he does in order to be pious.

The “want to” remains in the house and inherits all the Father has. The “have to” wishes to reject this and receive his legally due pay.

The “have to” looks to the external and to the exact letter of the command of his Lord. The “want to” is concerned as well about the inner witness and the Spirit.

“Have to” obedience is imperfect, and therefore his Lord finds no pleasure in it. “Want to” obedience strives for and attains perfection, and for that reason the Father cannot reject him.

“Want to” obedience is not the opposite of “have to” obedience, as it might appear, but is better and higher. And therefore let him who is obeying because he “has to” seek for the better—the “I want to” obedience. In no way should he have an “I have to do this” attitude.

“Have to” obedience is Mosaic and produces Pharisees and scribes.[2] “Want to” obedience is Christ-like and makes children of God. The “have to” is either occupied with the ceremonies which Moses commanded or with those which people themselves have invented. The “want to” is focused on the love of God and one’s neighbor; yet he also submits himself to the ceremonies for the sake of those who serve because they “have to,” so that he may instruct them in that which is better and lead them to “want to” obedience.

“Have to” obedience produces self-willed and vindictive people; “want to” obedience creates peaceable and mild-natured persons. “Have to” obedience is wearisome and is glad when the job is done. But “want to” obedience is light and directs its gaze to that which endures.

The “have to” is grumpy, deep inside wanting to do his own will; the “want to” would gladly have all men to be as himself. The “have to” is the Old Covenant, and had the promise of temporal happiness. The “want to” is the New Covenant, and has the promise of eternal happiness, namely, the Creator Himself.

The “have to” is a beginning and preparation for happiness; the “want to” is the end and completion itself. The “have to” endured for a time; the “want to” will last forever. The “have to” was a figure and shadow; the “want to” is the reality and truth.

“Have to” obedience was established to reveal and increase sin.[3] “Want to” obedience follows to do away with and eliminate the revealed and increased sin.

The reason for the Mosaic Law

If a man wants to escape from sin, he must first hate it. And if he would hate it, he must first personally know it. And if he would know it, there must be something to stir up and make known his hidden sin. Now, it is Law or Scripture which does this: for as much as the Law demands, that much more the man turns from God to that which he has done, justifies himself by his ceremonial accomplishments, and clings to them as to his treasure. The greater his love for his accomplishments becomes, the more and the greater will grow his hatred for God and for his neighbor. For the more and the closer a man clings to the creature, the farther he is from God. The more he desires the creature, the less he will have of the Creator.

Moreover the law gives occasion to people to depart farther from God, not because of itself (for it is good[4]), but because of the sin which is in man. This is also the reason why Paul says that the law was given: that it might increase sin, that sin might thereby become known. Yea, the law is the strength of sin[5] and therefore it is just like the “have to” obedience, that is, obedience to law, which leads people into the most intense hatred of God and of one’s neighbor. Therefore “want to” obedience—love—is a sure way through which man escapes from such hatred and receives the love of God and of one’s neighbor. Therefore as one (having to do something) administers death, the other (wanting to do something) administers life. The one is the Old Testament ; the other, the New.

“Want to” obedience contrasted with “have to”

According to the Old Testament, only he who murdered was guilty of judgment; but in the New, he also who is angry with his brother. The Old gave permission for a man to separate from his wife for every reason; but not at all in the New, except for fornication. The Old permitted swearing if one swore truly, but the New will know of no swearing. The Old has its stipulated punishment, but the New does not resist the evil.

The Old permitted hatred for the enemy; the New loves him who hates, blesses him who curses, and prays for those who wish one evil. It also gives alms in a manner that the left hand does not know what the right has done. It says his prayer secretly, without evident and excessive babbling of mouth. It judges and condemns no one. It takes the mote out of the eye of one’s brother after having first cast the beam out of one’s own eye. And it fasts without any outward pomp and show.

The New is like a light which is set on a candlestick and lightens everyone in the house. It is like a city built on a hill, being everywhere visible. It is like good salt that does not become tasteless, being pleasing not to man, but to God alone. It is like a good eye which illuminates the whole body. It takes no anxious thought about clothing or food, but performs his daily and upright tasks.

The New does not cast pearls before swine_y nor that which is holy before dogs. It seeks, asks, and knocks; finding, receiving, and having the door opened for him. It enters through the narrow way and the small gate, and guards himself from the Pharisees and scribes as from false prophets. It is a good tree and brings forth good fruit. And it does the will of his Father, hearing what he should do, and then doing it.

The New is built upon Christ the chief cornerstone. It stands against all the gates of hell, that is, against the wrathful judgment of the Pharisees, of the mighty ones of earth, and of the scribes. It is a house and temple of God, against which no wind and no water may do anything, standing secure. Everything which withstands the teaching which proceeds from the New, denying its truth, will itself finally give evidence that the New is where God really dwells—although it is now maligned by the Pharisees and scribes as a habitation of the devil.

Yea, in the end those who obeyed because they “wanted to” shall hear, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God,” etc.[6] But of the house of the Pharisees and scribes (who didn’t put their heart in their obedience), it shall be said, “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird,” etc.[7] But to God be all honor, praise, and glory through His beloved Son, our Lord and Brother Jesus Christ, Amen.

Michael Sattler was a first generation Anabaptist in Switzerland, a prominent leader in the so-called “Swiss Brethren.” After having his tongue cut out, he was burned at the stake for “heresy.” A few days later, his wife Margaretha was drowned. Although the author of this tract is actually not known, many scholars assume that Sattler is the author, from its style and it being associated with the Schleitheim Confession.

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[1] The more literal translation of these phrases is “servile (slavish)” and “filial (sonly or family-like).” However, to make the article easier to grasp, the phrases “want to” and “have to” are used to catch the spirit of what the author was trying to say. A slave obeys because he “has to.” A true son obeys because he “wants to.”

[2] Here the author is probably referring to the Catholics (Pharisees) with their ceremonialism, and to the Protestants (scribes) with their sophisticated theological emphasis.

[3] Romans 5:20.

[4] Romans 7:12

[5] 1 Corinthians 15:56

[6] Revelation 21:3

[7] Revelation 18:2

The kingdom of heaven is like unto a farmer’s son who was raising a pig for a 4-H project. Fair time was approaching fast, and Pete (the boy) was having a hard time keeping his pet clean. As all pigs are wont to do, it would instinctively investigate every mud puddle that it happened upon—even immediately after Pete had given him a good scrubbing with firm instructions to stay clean!

Pete knew that he stood no chance of winning the blue ribbon if he took a dirty pig to the show. But try as he might, he could not get his pig to keep himself clean once he had been given a thorough scrubbing. Pete’s only place to keep his pig was in a pen in which one corner stayed dry, but 90% of the pen was a mud hole—much to the pig’s great delight!

Pete schemed for days about his dilemma. How could he save his pig from his own natural instincts? He could put his pig in a strait jacket, but what would the judges think when he arrived at the fair with his pig in a strait jacket? And how could he walk his pig to town in a strait jacket? Oodles of puddles lay in the path to town, and he knew, he just knew, that his pet could never detour a mud puddle!

Finally, the great idea came upon Pete. He noticed that Skimps the kitty hated mud puddles! It would cost the life of his only kitty, but if only …

So he tried it. With a deft operation, Pete managed to take the soul out of the cat and put it into his pig.

How changed the pig was! He still weighed 220 pounds. He still had a snout and a curly tail. He still ate breakfast. But how he hated mud puddles with a passion!

The day of the show came, and Pete walked his pig to the fair. People stared in wonder at the boy and his pig walking down the puddle-filled road. The pig detoured or jumped over every mud puddle, with the amazing agility of a cat!

And so the pig, which had been given a thorough scrubbing some days previously, arrived at the show shining clean. What few spots he had received on the way to the show were promptly licked clean … you know, just like Skimps used to clean himself! By this means, Pete won the blue ribbon. The soul of the kitty in the body of the pig had saved the day!

This parable is by no means perfect. Yet it explains how that man can avoid the “mud puddles” of fleshly delights which fill this world we live in. Not by strait jackets, but by a change of character. If we box ourselves out of society by moving to some remote island, we may avoid many temptations. But that is not true freedom. The real freedom comes from having the character of Jesus placed into our hearts by a new birth. When this happens, we will hate sin just like the pig with a kitty heart hated those mud puddles.

Have you been born again? Has the nature of God been restored in you? Although we know that Pete could never put a kitty soul into a pig, we know that God can put Christ within us, thus saving us from our sin.

Hallelujah, what a salvation! ~Mike Atnip

Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 2 Pe. 1:4

Carelessly drifting, the church drifts along,

For pleasure and folly, a gay, giddy throng;
Led on by the glitter, the pride, and the show,
So careless and thoughtless as years come and go;
Unheeding the voice of the watchman on high,
“O turn ye, O turn ye, for why will ye die?”
Carelessly drifting away from their God ,
Away from his people, away from His Word;
Bewitched and enchanted with sin’s siren song,
They plunge in the whirlpool of folly and wrong;
Forgetting the holy, the pure, and the true,
Still onward the byways of sin they pursue.
Carelessly drifting, the wise and the great,
The rich and the poor alike drift to their fate;
For gold and for silver, for honor and fame,
So blind and deluded their glory’s their shame,
Forsaking true wisdom and knowledge for dross;
They seek for mere bubbles—in hell they’ll be lost.
Carelessly drifting from Jesus and right,
Still farther and farther into the dark night;
The prayers and the tears of loved ones they crush,
Like filth in the streets as onward they rush,
Hard’ning their heart as an adamant stone,
Rejecting the blood for their sins to atone.
Carelessly drifting from heaven and home,
From bright fields Elysian forever to roam;
Far, far, from God’s mercy, His smiles, and His love,
To suffer forever ‘neath his wrath from above;
The blackness of darkness they choose for their fate,
They awake to their doom when alas ‘tis too late!
(Note that this poem originally started with the words, “Carelessly drifting the world rushes on,” but it fits the church so well, I changed it. The author is unknown.)

As an introduction to this blog, I am pasting the following, taken from an e-mail sent to me:

Ask the average “plain person” what he is patterning his life after, and 9.5 out of 10 will tell you the Bible is his pattern. This answer is great, in as far as it goes.

But we must go beyond mere Biblicism and pattern our lives after Christ. The one does not exclude the other, but following Christ is brutally spiritual in nature; while being Biblical may be nothing more than a theological exercise. And yet, those who follow Christ and focus on Him are the best Biblicists (whether they know it or not) that you can find.

Think of the Ephesian church. (Rev. 2)

I’m sick and tired of cheap spirituality, where people become merely “liberated, enthused and spiritual,” when real spirituality has the cross/death/discipleship (and Jesus) at its core.

And I’m weary of the opposite rationale that hinges everything on the fear of apostasy, legislates a form of Biblicism to keep the church faithful, and has a 50-point plan to keep the church “safe”.

Discipleship is neither of these—it’s personally (and then collectively) following Christ with commitment enough that all of life is ordered by that devotion. (And my wife and children will be the first to recognize it).

Revival can happen just as easily in settings that aren’t perfect positionally. In fact, our sense of already having everything right can be a real hindrance to revival. Being 100% “right” on baptism, dress, etc. is not the issue; following Christ with absolute commitment to doing his will is.

Being in the Truth is not having the right positions/doctrines on everything; being in the Truth is knowing Him that is the Truth.