Tag: Holiness

The Righteous Shall Live by Faith

THE FREE GIFT OF RIGHTEOUSNESS FOR ALL MEN REVEALED IN THE PARABLE OF MATTHEW 20 ~ Pastor Jenning Online

IT IS DIFFICULT TO image being clothed in the righteousness of God. Exactly how does that happen? How can we possibly be worthy enough and pure enough? Lauren Daigle opens her song You Say with these lyrics: “I keep fighting the voices in my mind that say I’m not enough” (1). This was my dilemma. It was as if I were living out Matthew West’s “Hello, My Name Is.” I had deep regret for how I lived my life. There was an endless whisper in my ear, saying I would never rise above my past. Feeling defeated, I lost all hope. When I stumbled across Martin Luther’s struggle with righteousness, I learned that spiritual redemption and maturation hinges on understanding Romans 1:17—not only have we been saved, changed, and set free, we have “right standing” before God. We cannot earn this righteousness; nor can we wash our own filthy rags (see Isa.64:6). When redeemed, God sees us clothed in the righteousness of Christ.

Martin Luther

Martin Luther and the Reformation | Teaching with Primary Sources | PBS LearningMedia

Luther is principally known for two significant events in the history of the church. The first, in 1517, was his posting of the 95 Theses at Wittenberg, criticizing the power grab of the papacy, especially regarding “indulgences.” The second was his unyielding “apologetic” defense at the the Diet of Worms in 1521 where he faced charges of heresy. Refusing to recant or rescind his positions, Luther was declared an outlaw and a heretic. Perhaps one of the most interesting details about Luther’s supposed insurrection against the Pope is that he never intended to create a movement or break from the Roman Catholic Church; he merely set out to reform the practices of the Church that were in opposition to Scripture. Here are a few of his more critical objections:

  • repentance cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy (No. 2)
  • the pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons (No. 5)
  • the pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or by remitting guilt in cases reserved to his judgment (No. 6)
  • those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory (No. 10)
  • indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences (No. 21)

I believe the most significant spiritual/theological event in Luther’s history is his struggle with the meaning of Romans 1:17: “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (ESV). Luther had to resolve his consternation over Romans 1:17 and come to understanding the righteousness of God before he could be properly oriented toward reformation of the church. Following the example of great monastic leaders, Luther frequently punished his body and denied himself even the simplest of comforts in hopes of earning his salvation. He flogged himself, went outside in the winter without a coat or shoes, and lived in fear that he would forget to confess a sin. If he died in his sleep with unconfessed sin, he thought he would be condemned to Hell.

Having an a-ha moment, he came to understand it is by grace, through faith alone in Christ alone, that the believer is clothed in righteousness (Gen. 15:6; John 3:18; Rom. 3:22). Luther wrote in the preface to his Commentary on Romans, “God judges according to what is at the bottom of the heart, and for this reason, His law makes its demand on the inmost heart and cannot be satisfied with works.” He added, “Grace means properly God’s favor, or the good-will God bears us, by which He is disposed to give us Christ” (2) (italics mine). We see faint rumblings of Luther’s objection to papal indulgences in the following sentence: “If [the servant of Christ] fails in faith, he will prove himself a tyrant who terrifies the people by his authority and takes delight in being a bully.” Regarding Romans 1:17, Luther wrote, “God’s righteousness is that by which we become worthy of His great salvation, or through which we are (accounted) righteous before Him… the righteousness of God is the cause of our salvation” (3).

Many have taken the Christian faith to be a simple and easy matter and have even numbered it among the virtues. This is because they have not really experienced it, nor have they tested the great strength of faith—MARTIN LUTHER.

The year 2017 marked the 500th anniversary of the Protestant Reformation. Many believers, and even some notable scholars and church leaders, question whether the Reformation is still relevant. Consider this: Scripture alone (sola scriptura) is still Christianity’s supreme authority for doctrinal matters. Consider, also, that Western culture has become increasingly post-Christian. Evangelism and Christian charity have lost their dominant influence. To lose sight of the primacy of core Christian fundamentals is tantamount to foregoing the Great Commission. The Reformation still matters today because the gospel alone is the only hope for sinners. Justification is not an “ongoing process” tied to faithful participation in sacraments or any other “work” undertaken by believers. Justification is by grace alone (sola gratia) through faith alone (sola fide) in Christ alone (sola Christus). Any teaching to the contrary is anathema to the gospel. Also, the Reformation is still vital today because the church is still in need of reformation.

Paul and Righteousness

Paul said, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (Rom. 1:16-17, ESV). The phrase “from faith for faith” means beginning and ending in faith. Matthew Henry says Romans 1:16-17 reveals the design of the whole epistle, in which Paul brings a charge of sinfulness against all mankind, and declares the only method of deliverance from condemnation is by faith alone in Christ alone (4). James Arlandson writes, “Is righteousness imputed? (Yes). Is it imparted? (Yes). Can it mean vindication? (Yes). Justice? (Yes). Holiness? (Yes). Declared not guilty in a forensic or courtroom setting? (Yes). Putting things right in a covenant context? (Yes). The same word righteousness and its cognates mean all those things, depending on the context” (5).

The Power of God part 3: The Resurrection (Easter) - Centerville Grace

Paul wants us to understand that the gospel is nothing less than the power of God. “Power” here refers to the effectiveness of the gospel to save us from our sinful past—referring to something of which we are desperately in need (6). Judaism taught that the Law has power. OT believers, however, had salvation through forward looking faith in the coming of Christ as Messiah. This is a truly remarkable faith! Today, we have the New Testament to shim up our backward looking faith that Christ came to redeem us as reported in the Bible. Jesus is the “good news” (the gospel) Isaiah wrote about: “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, ‘Your God reigns'” (Isa. 52:7). On the lips of Jesus, the gospel speaks of the advent of His kingdom and His glorious eternal reign. This good news is the good news of the kingdom.

At the core of Paul’s teaching in the book of Romans is redemptive righteousness, which comes from the heart of God’s purposes for mankind. R.C. Sproul writes, “Augustine [of Hippo] said that when Paul speaks of the righteousness of God in Romans 1, it is not the righteousness by which God Himself is righteous, but the righteousness that He freely gives to those who put their trust in Christ” (7). This is the doctrine of soteriology (salvation), namely justification by faith alone. Paul’s teaching uses the imagery of a court of law. The verb usually translated “justify” (dikaiologó) is from the same root as the Greek word (dikaiosunē) translated “righteousness.” These words signify being declared by a judge to be “in the right;” having a right relationship restored. Paul tells us the gospel is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Rom. 1:16). One who lives by faith is a righteous person in the sight of God.

Romans 6, 7 & 8

Bible New Testament Christian Gospel Romans. Bible New Testament Christian Teachings Gospel Romans royalty free stock photography

Romans 1:17 is the interpretative key to understanding the unfolding message presented in the entire epistle. Everything in the Book of Romans proceeds from this one verse. Righteousness can never be earned through behavior. Instead, the Law reveals our helpless predicament: through the sin of one man, Adam (see Rom. 5:12) we lost direct communion with God.

Paul tells us no one is righteous; not even one (see Rom. 3:10). We have access to the righteousness of God through faith in Jesus Christ; we are justified by God’s grace as a gift, through the redemption that is in Christ. So, there is no reason for us to boast, for we all fall short of God’s glory (see Rom. 3:10, 22-24). In addition, says Sproul, “…even after our conversion there is a pound of flesh in everything we do. We have never in our lives loved God with our whole heart. I am somebody who has never loved God with his whole mind. I have loved Him with part of my mind, but not all of it” (8). There is an obvious need for ongoing grace. Controversy erupted over this simple concern: If man is unjust, how can he ever withstand the just judgment of God? It is this doctrine that is central to the New Testament gospel. Hinging on Romans 1:17, Luther insisted that justification by faith alone in Christ alone is the article of faith upon which the Christian church is built. If the church fails to grasp this, the church ceases to be an authentic church—no longer a Christian body (9).

Next, Paul emphasizes the paramount importance of holiness—personal and moral. It is not merely about being “washed clean,” but is about striving to remain so through turning away from sin and focusing on the goodness and righteousness of God. We are saved by free grace through the gospel, but we must not forget justification and holiness are inseparable. Paul says, ” What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Rom. 6:1-2). We died to sin when we were baptized into Christ. We did not become magically “immune” to sin; rather, we admitted dying with Christ (crucifying the “old self”) and rising up with Him into a “new self” who desires to avoid the practice of sin. We used to serve sin with readiness and zeal, but now we strive for “holy conduct.” Lawlessness results in further lawlessness, but our righteousness in Christ leads to holiness.

Our pre-Christian life produced corrupt and perishable fruit—brought about by our sinful passions (10). We were powerless over our sinful nature. To be free from the law of sin, we had to die to what once bound us. Through justification, we become capable to doing things much differently. Let us never forget that we have been freed from the slavery of sin so that we might be bound to serving God instead. Matthew Henry writes, “So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues [to be] the slave of sin in some form” (11). Only Christ can set the sinner free. This is possible because as believers in Christ we are under a covenant of grace, and not under a covenant of works. As Paul writes, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph. 2:8-9).

Paul describes for us in Romans 7 the ruinous nature of sin, and the sinfulness of the human heart. Henry writes, “…the apostle found himself so very far short of perfection that he seemed to be carnal” (12). Unfortunately, for some time I used this section of Romans as a loophole: If not even Paul, apostle of Christ, could control his struggle with the sinful flesh, than how can I ever hope for victory? (See my article of July 25, 2019 Do You Look for Loopholes as a Christian?) However, Paul only meant to enlarge on the conflict he maintained with what remained of his sinful nature. He did not habitually walk after the flesh, but had a heart to not do so. I have heard some church leaders say Paul was merely speaking of the conflict he “used to have” before his regeneration. I do not concur. I was pleased to read Sproul’s comment in this regard: “I can say dogmatically that I find absolutely no justification whatsoever for seeing here anything other than the contemporary struggle that the apostle was having with respect to his own progress in sanctification” (13).

Wretched man that I am! Who will deliver me from this body of death?

Having been redeemed, we should now serve in newness of spirit and not in the oldness of the letter (see Rom. 7:6). Luther said, “But inasmuch as he resists the evil, it is not the whole person who sins, but only a part of the person (his corrupt nature)” (14). Luther said regarding the words “I will” and “I hate,” Paul was speaking of his spiritual nature; but the words “I do” and “I’m Carnal” refer to his fleshly nature. We see this in Galatians 5:17 as well: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.” In Romans 7, Paul expresses confusion over his struggle with the flesh; but not by an abstract theology. Instead, he is bewildered by his behavior. He is saying, I don’t understand myself. Verse 15: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” Sproul writes, “…when the conflict comes, many times we would rather follow the old man than the new man. In the moment, it is more desirable to sin than to obey Christ” (15).

The Answer

Thank God that, nothwithstanding the foregoing, those who are in Christ are not condemned by their sin nature. What the Law could not do, God did (see Rom. 8:3). Paul explained that it was impossible for the Law to condemn (to remove) sin, since it was weak through the flesh. Luther believed man is incapable of doing good for the sake of goodness; instead, he knows and wills good only as it is connected with his own interests. Such self-serving behavior is not good at all. When we are born of God anew, we begin to desire the things of the Spirit. We no longer live according to the old man—his wisdom, his hatred, his lusts. The Spirit of God dwells in us (8:9). Augustine said it is impossible to destroy the works of the flesh “…unless you walk in the Spirit and stop fulfilling the desires that have their origin in the flesh. The first and great gift of the Spirit is humility and meekness. Hence, what I already mentioned that the Lord proclaims: Learn from me, because I am gentle and humble of heart [see Matt. 11:29], and those other words of the prophet: On whom does my Spirit rest, but on the humble and the peaceful, and on the one who fears my words?” [see Isa. 66:2] (16).

Paul says, “…I want you to be wise as to what is good and innocent as to what is evil” (Rom. 18:19). Accordingly, we must keep our faith simple and child-like, but not “childish.” His letter to the Romans digs deep into the nuts and bolts of Christian doctrine. Chapters 6, 7, and 8 expound on the essential message of the gospel. We are to be child-like in that we abandon our will and our lives to the will of God without question. Our loyalty and our service has to change from Satan to God. When we put ourselves in the hands of God, we get this promise: “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Rom. 8:28). Paul wanted the believers at Rome to live in the grace of God, from faith to faith, from life to life. Sproul concludes, “Our Christian pilgrimage begins in grace, is sustained by grace, and is finished by grace” (17).

This is how the righteous shall live by faith.

Steven Barto, B.S. Psy., M.A. Theology

Unless otherwise indicated, all Scripture contained herein is from the English Standard Version )ESV).

References
(1) Lauren Daigle, “You Say,” (2018), track 5 on Look Up Child, Warner Bros., released July 13, 2018, CD.
(2) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xiii.
(3) Ibid., 40-41.
(4) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), 1067.
(5) James M. Arlandson, “”The Language of Righteousness in Paul’s Epistles,” Bible.org (Aug. 31, 2015). URL: https://bible.org/article/language-righteousness-paul-s-epistles
(6) Everett F. Harrison and Donald A. Hagner, “Paul and the Church at Rome,” The Expositor’s Bible Commentary, Vol. 11 Romans-Galatians (Grand Rapids, MI: Zondervan, 2008), 42.
(7) R.C. Sproul, The Righteous Shall Live by Faith: Romans (Sanford, FL: Ligonier Ministries, 2019), xiv.
(8) Ibid., 73.
(9) 80.
(10) Harrison and Hagner, Ibid., 116.
(11) Henry, Ibid., 1075.
(12) Ibid., 1077.
(13) Sproul, Ibid., 200.
(14) Luther, Ibid., 113.
(15) Sproul, Ibid., 212.
(16) St. Augustine of Hippo, “Augustine on Galatians 5,” Patristic Bible Commentary. URL: https://sites.google.com/site/aquinasstudybible/home/galatians/augustine-on-galatians-5
(17) Sproul, Ibid., 469.

What Does Spiritual Progress Look Like?

Written by Steven Barto, B.S.,Psy., M.A. Theology

Change Requires Growth

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:11-14, ESV).

NOT SURPRISINGLY GROWTH requires action. Acts 17:28 indicates we must be “in Christ” to mature as believers: “For in him we live and move and have our being” (ESV). Our growth as Christians is predicated upon knowing who we are in Christ; what His death, burial, and resurrection makes accessible to us. Having made a decision to accept Jesus as Messiah, we are to choose living in a manner that brings glory to God. No longer are we wandering the wilderness in search of meaning and purpose. We begin a new life, made possible through Jesus Christ. Fundamentally, we have been justified in the Father’s eyes. Redemption opens the door for reconciliation, restoration, and sanctification. Each of these components fall under the umbrella of “salvation.” It is here that we are able to adjust our sites and head in a completely different direction than when we were living in sin.

Holiness in the Old Testament is primarily in relation to God. “Exalt the LORD our God, and worship at his holy mountain; for the LORD our God is holy” (Psa. 99:9). Divine sacredness and holiness is God’s essential nature. He is morally perfect, and His holiness is manifest in total purity. By purposeful association, God’s people are holy; not because of any virtue they possess but simply by God’s special calling. Notwithstanding the above, there was an increasingly strong emphasis on moral holiness under the Old Covenant. A central feature of the Day of Atonement was inward cleansing (see Lev. 16:30). Of course, there is no less emphasis on God’s holiness in the New Testament. Under the New Covenant, holiness moves from an outward (or “corporate”) quality to believers made holy inwardly. As Christians, we are clothed in the righteousness of Christ, but we must strive to enter into true holiness (see Heb. 10:10). This is holiness as it pertains to transformation. Paul writes, “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (2 Cor. 7:1).

This is what Paul wrote about in his letter to the Romans: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith'” (Rom. 1:16-17). Our progress must begin with redemption—without which we cannot be clothed in the righteousness of Christ. Spiritual progress is intricately linked with sanctification. It is through sanctification that we become more like Christ, aligning ourselves with the will of the Father. God is able to accomplish His will in us as we mature in our Christian walk. The Hebrew word qdš and the Greek word hagias apply to any person, place, occasion, or object that has been “set apart” from common secular use to a divine purpose. Sanctification is the ongoing impact of the Holy Spirit in our lives as believers (1).

Sanctification is not mere moral transformation (we cannot “behave” ourselves toward holiness). We are set on the path of sanctification through the redemptive sacrifice of Christ. This is a sort of spiritual “athleticism,” which denotes aiming for fitness of service; i.e., being worthy of one’s call. Amazingly, sanctification sets the stage for positive consecration of our personality (2). (Personality refers to individual differences in patterns of thinking, feeling and behaving.) It is easy to confuse holiness and sanctification. However, holiness represents purity before God, as in our being clothed in the righteous of Christ. Through the atonement of Christ’s death, we are justified and set apart for service. But sanctification is much more than being made right in the eyes of the Father; it includes God being able to accomplish His will in us as we mature in Christ. What of this idea of “sinless perfection.” Paul discusses putting on the new self in the third chapter of Colossians, which is accomplished by setting our minds on things that are above and not on things of the earth (3:2). He writes, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (3:5). Instead, as God’s chosen ones, we are to put on a heart of compassion, kindness, humility, meekness, and patience. God does not require perfection from us, but He does expect us to strive for spiritual maturity.

A New Starting Point

Through sanctification, our character, affections, and behavior change as we put on the mind of Christ. Sanctification includes a change in our total personal ethics. Of course, this is an ongoing process. At the moment of conversion we surrender self-rule. In sanctification, we relinquish what I call the habitual, premeditated practice of sin. We are bound to fail, but we need not feel condemned. Paul addresses this issue: “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 7:24-25; 8:1). The doctrine of justification by faith is an analytical explanation of God’s pardon. Justification establishes Christianity as a religion of grace and faith. It is helpful to remember that dying with Christ (redemption and justification) and living with Christ (sanctification) are both paramount to living according to the will of God.

We are to wean ourselves from worldly pleasures and pursue godliness. Paul said we must strive for spiritual perfection “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (Eph. 4:13-14). Although redemption is instantaneous, sanctification is an ongoing process. The more we strive to be like Christ, the easier it becomes to deny the flesh and instead walk in the Spirit. I have learned that as I mature in Christ my sins become more painful and obvious. The Holy Spirit convicts me regarding any ungodly behavior. Because sin starts as a thought, I also ask Him to help me think about what I am thinking about. (This is called metacognition in psychology.) Paul said, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1-2).

Peter writes, “…preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, You shall be holy, for I am holy” (1 Pet. 1:13-16). Because our mind is the battlefield on which Satan wages war, it is important to be prepared for warfare. (see The Power of Spiritual Armor.) Sanctification is the first step. Hebrews 12:14 says we must strive for holiness. White says, “This is the most common understanding of sanctification, the growth in holiness that should follow conversion” (see Eph. 1:4) (3). Paul told the Thessalonians to be sanctified wholly—keeping spirit, soul, and body sound and blameless. Everything is to be sanctified (see 1 Tim. 4:4-5). White notes that sanctification is not a mere addendum to justification and redemption. Rather, he believes our forgiveness of sins has a moral force, creating in us the will to do good. Paul distinguished his “real” or spiritual self from his fleshly self in Romans 7. Henry writes, “Compared with the holy rule of conduct in the law of God, the apostle [Paul] found himself so very far short of perfection, that he seemed to be carnal” (4).

Progress Not Perfection

Clearly, our goal as Christians is striving to live a life that is beyond reproach. Remember, this does not imply living a sinless existence, which is impossible. Instead, we are to avoid the habitual, premeditated practice of sin. Habitual sin relates to a temptation we have chosen to hang on to, ostensibly because it brings us some degree of pleasure or escape. In the sermon on the mount, Jesus taught us about brokenness, selflessness, charity, humility, peace, and righteousness (see Matt. 5). He reminds us that we are to be salt and light in the world. Jesus concluded his sermon with these words: “You therefore must be perfect, as your heavenly Father is perfect (Matt. 5:48). The beatitudes describe the Father’s attributes. Jesus instructs us to strive for a Christian life that mimics the character of God. The Amplified Bible says, “You, therefore, will be perfect [growing into spiritual maturity both in mind and character, actively integrating godly values into your daily life], as your heavenly Father is perfect.”

Paul instructs us to walk in a manner worthy of the life to which we have been called, doing so with all humility, gentleness, patience, love, peace, and mercy, bearing with one another. Spiritual maturity involves putting off “the old self” and putting on the new, created after the likeness of God in true righteousness and holiness (see Eph. 4). When we become Christians, we are not merely “remodeled” or added to. Instead, we are transformed. In other words, we don’t have two separate natures as Christians. We have one new nature—that of Christ our Lord. Our old self died on the cross with Christ, and through the resurrection we have become new. When the Father looks upon us, He no longer sees our multitude of sins. Instead, he sees the righteousness of Christ. Paul said, “…you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Pet. 1:23). We are to put on the new self, created after the likeness of God in true righteousness and holiness (see Eph. 4:24).

And Now What?

How do we accomplish the daunting task of putting on the mind of Christ? We need to realize that God is not expecting us to become Christ or to live perfectly. Rather, our lifestyle should point others to Christ. We must think differently about sin, about God, and about Jesus. Our orientation should be away from worldly and sinful lusts. As believers, we should not be attracted to evils of this world. John said, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world” (1 John 2:15-16). MacArthur writes, “To say that a person can come to Christ without making a break from the world is a lie. There must be a change of lifestyle” (5). We come to Jesus through repentance, but it is sanctification that allows us to serve Him. We are to be imitators of Christ (see Eph. 5:1). Conversion includes renewal of mind and heartfelt repentance. These elements are needed if we are to do a 180 and walk away from sin. It is dependent on grace, and involves the infusion of new life. Evangelical theologians describe two sides to conversion: the divine invitation and the human response. It is the means by which we are resurrected from spiritual death. Bloesch says, “It also includes the Spirit’s continuing work in purifying us of discord and [our stubborn refusal to comply], remolding us in Christ’s image” (6).

Spiritual maturity is an expected result of conversion. In fact, conversion begins our ascent to Christian perfection. We shall not remain the same person we once were, but shall become a new creation (se 1 Cor. 5:17). Our true relationship with God is made evident in our lifestyle and conduct. This is what is meant by having a heart for God; getting God out of our heads and into our hearts. Peter tells us, “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (1 Pet. 1:3-4). He followed up with an admonishment to “…put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation—if indeed you have tasted that the Lord is good” (1 Pet. 2:1-3).

Concluding Remarks

We are called upon to be mature believers in Christ. This is not possible without learning who we are in Him and walking accordingly. Redemption opens the door for reconciliation, restoration, and sanctification. Sanctification sets the stage for radical change, even to the core of our personality. We are set on the path of spiritual maturity. Although we cannot hope to be perfect while in our corruptible bodies, we are expected to strive for spiritual maturity. Jesus gives us a glimpse of the character of God in His sermon on the mount. Meekness, brokenness, humility, purity of heart, righteousness—these and other attributes are provided as a guide to becoming “perfect” as the Father is perfect. Paul instructs us to wean ourselves from worldly pleasures and pursue godliness, which is critical to our spiritual maturity. We can never become Christ, but we are called to emulate His life and ministry. This is how we become salt and light to the world. It is how we strive for spiritual maturity.

References

(1) R.E.O. White, “Sanctification,” in the Evangelical Dictionary of Theology, 3rd. ed. (Grand Rapids, MI: Baker Academic, 2017), 771.
(2) Ibid.
(3) Ibid.
(4) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), 1077.
(5) John MacArthur, The Truth About the Lordship of Christ (Nashville, TN: Thomas Nelson, 2012), 77.
(6) D.G. Bloesch, “Conversion” in the Evangelical Dictionary of Theology, Ibid., 213.

Unbreakable Fragility

By Tim McGee

The more I discover you,
the less I can  ignore—
or claim ignorance of what you ask.

You say to “Follow my commands”

You call me to meekness,
living in humility;
to die to myself—
so as to become holy, perfect.

You say to “Love one another”

You offer more than commands.
You lived among us,
showed us your way—
revealing to us that love is sacrifice.

You say to “Be strong and courageous”

True strength comes when I let go. 
Against the fragility of a shattered ego—
no weapon can prosper.

Never Lose Your Desire to be Sanctified

By Steven Barto, B.S. Psy., M.T.S.

GOD’S ULTIMATE AIM FOR believers is to be sanctified and grow in holiness. The Hebrew (qdš) and Greek (hagias-) roots are applied to any person, place, occasion, or object “set apart from” common, secular use onto some divine power. Under the Old Covenant, persons and things devoted to God’s use had to be ritually cleaned, not merely set apart by taboo, decree, or tribal caste. “Fitness” for use becomes increasingly moral. Consider, “You shall be holy to me; for I the LORD am holy, and have separated you from the peoples, that you should be mine” (Lev. 20:26, NRSV). Peter wrote, “But as he who called you is holy, be holy yourselves in all your conduct; since it is written, ‘You shall be holy, for I am holy'” (1 Pet. 1:15-16). Israel is inherently holy, separated by God from “the peoples” to be His own. Yet Israel had to become holy, by obedience, fit for the privilege allotted them” (1).

I have wondered whether God uses exile to set His people apart for further sanctification. The Jews were set free from slavery under Pharaoh only to wander in the wilderness for forty years. Leviticus tells of two ideas of sanctification. The first is that which relates to ceremonial laws (purification). The other is sanctification itself. In this idea, two factors are important: sanctification is called “the way” if it is related to ceremonial laws (e.g., blood sacrifice as a type of purification); and, sanctification is a “progressive work” as it is related to obedience to God’s commands.

Christians are set apart for God’s use. The community of believers is called by Paul as “…those sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ” (1 Cor. 1:2). The true church of God is comprised of all who are sanctified in Christ, called to be saints, and who call upon Him as God incarnate; who acknowledge Him as their Lord (2). It is through this relationship that believers obtain pardoning mercy, sanctifying grace, and the comforting peace of God. Jesus said, “Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). This use of “peace” refers to the Hebrew shalom, a rich blessing that includes peace, harmony, wholeness, completeness, prosperity, welfare and tranquility. The Greek eirēnēn means peace, prosperity, rest, quietness. Christ was saying “peace I let go [aphiēmi] to you,” signifying to leave with, send out, or permit.

Sanctify Me Lord!

To be sanctified by the Lord requires a desire to be set apart for His purpose. This is not synonymous with salvation or redemption; rather, it is an inevitable consequence of the same. Sanctification is a critical part of Christian doctrine, the roots of which began when God sanctified the sabbath as a day of rest and continued with the priesthood as outlined in Leviticus. The Hebrew word for sanctification is qâdash, meaning to separate from a profane to a sacred use. Sanctification in the New Testament is from the word hagiazo as used in John 17:16-17, where Jesus said to the Father, “They are not of the world, even as I am not of the world. Sanctify them in the truth; thy word is truth” (emphasis mine). Progressive revelation of sanctification throughout Scripture allows for a clearer understanding of God’s desire for believers under the Old and the New Covenants to come out from the world and be set apart for His glory.

Under the Old Covenant, God consecrated the places where He dwelt. God was unable to occupy any space or dwell among His people without first setting the place apart as holy. This concept is easier to grasp when holy or sanctified is compared to its opposite: profane or defiled. This is evident in Exodus 3:4-5 where God appeared to Moses in the form of a burning bush. He summoned Moses to Him, instructing Moses to remove his sandals because he was standing on ground that had been sanctified and declared holy. Similarly, God cannot come and dwell in us until we have been sanctified. God is holy and separate from nature and from people. He can only be approached through mediation and sacrifice. It is through Christ that both have been established. Although Israel was corporately holy (set apart from other nations and peoples for a divine task), in order for them to be fit for what they had been called to do (provide the bloodline through which the Messiah would come) they had to deepen their holiness through obedience.

R.E.O. White compares sanctification and justification, stating sanctification means “…keeping oneself unspotted,” but he adds that this is not simply self-discipline. Attempting to obtain complete obedience through self-discipline is an impossible task. It is impossible to perform the will of God without being led, called, or sanctified by God. White believes sanctification is “chiefly the outflow of overflowing life within the soul, the ‘fruit’ of the Spirit in all manner of Christian graces” (Eph. 5:22-23). Justification, however, which White calls the privileged status of acceptance, is acquired by only one means: the cross (3). Sanctification under the New Covenant is not a matter of once-and-done; rather, it is an ongoing process of conformity to Christ, which is achieved through the Holy Spirit. Although New Testament Christians cannot hope to achieve sinless perfection, we are instructed to cleanse (remove) ourselves from all filthiness of the flesh and spirit, perfecting holiness (2 Cor. 7:1). This is considered repentance (“turning away from”), which is the first step in sanctification (setting one’s self apart from the world) under the New Covenant. Our “fitness” for God’s purpose becomes increasingly moral.

The Difference

Justification, on the other hand, is a one-time act performed by God which declares the believer “not guilty,” and is based solely on the sacrifice of Jesus Christ at Calvary. Sanctification occurs on a continuum and includes past, present, and future. Isaiah 50:8 confirms the vindicating aspect of justification (“he who vindicates me is near”). On closer examination, one finds that justification through faith is the foundation upon which Christianity is established as a religion of grace and forgiveness through grace alone, by faith alone, in Christ alone. Paul informs us of this truth: “For in it the righteousness of God is revealed through faith for faith; as it is written, “He who through faith is righteous shall live” (Rom. 1:17).

The changes God expects in us can only take place in the inner man, through the power of the Holy Spirit. The term “perfecting holiness” used in 2 Corinthians 7:1 is derived from the Greek epiteleô, which indicates further fulfilling or completion – bringing through to an end, finishing (see Gal. 3:3). Jesus Christ is the author and finisher of our faith (see Hebrews 12:1). Paul said, “Now before faith came, we were confined under the law, kept under restraint, until faith should be revealed (Gal. 3:23). Second Corinthians 7:1 refers to these promises. This correlates with Paul’s remark, “What agreement has the temple of God with idols? For we are the temple of the living God; as God said, ‘I will live in them and move among them, and I will be their God, and they shall be my people. Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you, and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty'” (2 Cor. 6:16-18).

Concluding Remarks

Christians are set apart for God’s use. They are chosen, destined, and sanctified. The writer of Hebrews urges, “Strive for peace with all men, and for the holiness without which no one will see the Lord” (Heb. 12:14). Paul wants us to understand that we are washed, sanctified, and justified (1 Cor. 6:11). White writes, “Sanctification is not merely justification’s completion (correlate or implicate); it is justifying faith at work. In the faith counted for righteousness, actual righteousness is born” (4). A believer is justified (deemed “acquitted”) when he or she accepts Christ as the Messiah; the lamb of God who takes away the sins of the world. Sanctification, on the other hand, is the method by which God brings a believer into alignment with His will. Justification is the single act of God’s grace, whereby he pardons the believer’s sins and counts him or her righteous by assigning to them the righteousness of Christ without regard to works.

Romans 3:24 says we are justified freely by the grace of God made possible by the redemption that came through the crucifixion of Jesus Christ. Paul notes in verse 25 that this is accomplished with the shedding of Jesus’ blood on the cross. This is mirrored in Hebrews 9:14-15. Jesus died as a ransom for the sins of mankind. Verse 22 reminds the reader that under the Law nearly everything had to be cleansed with blood, adding that there is no forgiveness without a blood sacrifice. It is therefore appropriate to conclude that God justifies the new believer at conversion, declaring him or her “acquitted.” Regarding sanctification, however, God calls the Christian to be “set aside,” no longer of this world, holy, sanctified, and called according to His purpose. Certainly, this is the very heart of the Gospel. It is through justification that the believer is considered righteous in God’s eyes. This imputing of the righteousness of Christ comes in an instant, at conversion.

Sanctification occurs over time, and includes past, present, and future. As God is holy and set apart from Creation, so too is the believer to be separate from the secular world. Because as Christians we are incapable of self-sanctification (unable to keep ourselves “unspotted”), it is imperative that we yield to the Holy Spirit and begin the work of maturing in the faith.

Footnotes
(1) R.O.E. White, “Sanctification,” in the Evangelical Dictionary of Theology, 3rd. ed., Daniel J. Treier, ed. (Grand Rapids, IL: Baker Academic, 2017), 770-71.
(2) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), 1095.
(3) White, Ibid., 771.
(4) Ibid.

Let’s Go to Theology Class: “Be Perfect as Your Heavenly Father is Perfect.”

The following is a summary of my most recent class in pursuit of my master’s in theology at Colorado Christian University.

Calling upon your reading (particularly Grudem and Elwell) and utilizing good exegetical practice, provide your interpretation of Matthew 5:48. Here are your guiding questions: How do you understand “being perfect” in terms of the Christian life? How does sanctification contribute to perfection, per your understanding of both ideas?

By Steven Barto, B.S., Psy.

The meaning of “be perfect” is a critical concept for the Christian church, causing many believers to stumble, worried they will never be perfect to any degree, let alone as the Father is perfect. Wayne Grudem identifies the “perfection” of God as one of His communicable attributes. He writes, “Some passages say that God is “perfect” or “complete.”[1] Jesus explicitly tells us we must be perfect, as our heavenly Father is perfect (Matt. 5:48). Grudem explains that we imitate God’s blessedness when we find delight and happiness in all that is pleasing to God—indeed, when we seek to show His blessedness, love, and grace.

The Greek word for “perfect” (teleios) is like the Hebrew word tāmîm—the latter of which refers to “soundness” regarding sacrificial animals or uprightness and a thorough commitment to the LORD. The Greek word can be interpreted as “mature” or “full-grown.” Paul puts it this way: “Brethren, do not be children in your thinking; be babes in evil, but in thinking be mature” (NRSV). He relates the same concept in Ephesians 4:13, wherein he states, “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ.” Paul uses the Greek word teleios in each instance cited above.

Nowhere in Scripture are we told to be “perfect” for the sake of perfection itself. Some variations on the term include “blameless,” but I think this is a matter of proper orientation of the heart regarding being like Christ. The writer of Hebrews said the believers should have been teaching and discipling others, yet many were still in need of someone to teach them the first principles—they were still on “milk” when they should have been digesting the “meat” of the gospel. Further, milk is for children, whereas meat is for adults (see Hebrews 5:12-14). Jesus was speaking to a crowd of believers and His disciples in Matthew 5. He spoke of the importance of meekness, peacemaking, mercy, being humble (poor in spirit), self-denying. Part of His sermon included a rundown of the Law, indicating He had not come to abolish it but to fulfill it. He also addressed the importance of forgiveness. Further to the topic at hand, Jesus was saying the Law is not about strict adherence (letter-only); rather, it is about working toward fulfilling the law of love, which is an internal orientation. The perfection He spoke of was about growing in grace to the point where love was the prevailing drive of one’s behavior.

The very example of the Father’s love is shown in Matthew 5:45: “[S]o that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”  God is no respecter of persons. The LORD wanted His disciples to understand that they (indeed, all of us) are to show this “perfect” love the Father shows all of creation. We can only accomplish this by becoming “holy and mature” sons of the Father—sharers of His Spirit and partakers in His impartial and perfect love for all. This is the key to learning how we can love even those who persecute us.

Matthew Henry says, “It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness.”[2] We can only hope to achieve this degree of “perfection” by studying the heart (the character) of our Heavenly Father and the teachings of Jesus Christ. Jesus came to perform the will of the Father. To interpret Matthew 5:48 as a literal yardstick of perfection is to miss the message of the Sermon on the Mount. Peter clearly explains this: “[B]ut as he who called you is holy, be holy yourselves in all your conduct; since it is written, “You shall be holy, for I am holy” (1 Pet. 1:15-16). When we accept Jesus Christ as our LORD and Savior, we start down the path of salvation that includes election, redemption, and sanctification. Of course, sanctification involves growing in likeness to Christ. We have been justified, which is essentially a legal standing before the Father.

It is through our cooperation that we grow more like our LORD each day. This is sanctification, which is specific to our internal condition. As we grow (from milk to meat), we walk more consistently as Christ walked. We develop the spiritual “muscles” we need to resist temptation on a consistent basis (we stop “practicing” sin); we experience an “enlargement” of our hearts, allowing more room for empathy, love, compassion. We begin to show others the character of the Father and the unconditional love of the Son. This is something we will not be “perfect” at while still bound to our earthly bodies. Through sanctification, we tend to increase our ability to be perfect in Christ as we seek to follow His example with each passing day.

I received a strong response from one classmate who did not agree with my concept of what “perfection” means in Matthew 5:48, or throughout Scripture for that matter.

He wrote the following: 

In response to your statement that “nowhere in Scripture are we told to be ‘perfect’ (Steven Barto 2020), I disagree. My disagreement is based on the fact that we are clearly exhorted to perfection in Matthew (5:48) in every version of the Bible that is accepted by Colorado Christian University for use in our courses. For example, “You therefore must be perfect, as your heavenly Father is perfect” (ESV). “Be perfect, therefore, as your heavenly Father is perfect” (NIV). “Therefore, you are to be perfect, as your heavenly Father is perfect” (NASB). “Be perfect, therefore, as your heavenly Father is perfect” (NRSV). “But you are to be perfect, even as your Father in heaven is perfect” (NLT). Thus, the fact that we have been told to be ‘perfect’ in Scripture could not be clearer. I do, however, sincerely appreciate the roundabout way you circumnavigated such an absolute statement when having relatively discussed the likeness of a Greek and Hebrew term referring to ‘soundness’ wherefore the perfecting maturation process results in measuring up to the fullness of Christ (Barto 2020) among other interesting yet avoidant equivocations.

Because I do not want to accidentally appear to be cutting down anything you have said, which I believe are all worthy of undivided consideration, I must return to the original point concerning the command ‘to be perfect’ regardless of how it is sliced. It is what it is whether we like it or not. Although we can strive to be perfect in everything we do, at least whatever perfection there might be rests in the effort and thought that ultimately seems to count. For example, certain individuals may expect us to wrap Christmas presents perfectly but no matter how hard some of us might try, there are obvious flaws for which we will pay dearly. Now, I am not suggesting that we all go to hell for having missed the mark, but only an unreasonable person would fail to appreciate our best effort to have wrapped a present, perfectly.

I responded with the following commentary:

Please be assured I did not mean the command to be perfect is not in the Bible. That would be a ludicrous claim to say the least. I may have used an ambiguous statement. I meant the Bible does not instruct us to actually be perfect in the same way Christ or the Father are perfect. I am still anchoring my opinion on the Greek or Hebrew word. How can we ignore original meaning? Context? Historical ramifications in the church at the time the phrase (indeed, the word “perfect”) was used? Exegesis demands a careful historical, literary, and theological analysis of a text (or a specific word or phrase). This is the proper means by which we can ascertain the sense of the text, grappling with the reasons for or against understanding it. Of course, exegetes must learn to love asking questions, so ours is actually a positive discourse on the matter of perfection.

Hopefully, exegesis leads to understanding the world of or within the word or text and the world behind the same. Some exegetes try to understand the world in front of the text: the world or concept the text “creates.” That sounds a bit like a slippery slope to me. Of course, I don’t merely want to understand the historical or literary meaning, but I want to engage it spiritually and experientially. The understanding of these critical words, phrases, or texts often have a deep impact on our lives as Christians. I agree, by the way, that allegorical reading of a portion of Scripture can yield meanings that are at times labled “spiritual or figurative” rather than literal. This, too, can be tricky. We don’t want to limit our study to our own (individual) interpretation. This is quite possibly the root-cause of “relativism.” This is precisely why systematic theological study among the community of believers is critical to maintaining consistent, solid doctrine. Accordingly, I truly enjoy these types of discussions.

I must conclude with a word about “translations.” We are at a distinct disadvantage in that there are at least 50 versions of the Holy Bible, and over 150,000 variations in manuscripts. I wholly support the canon of 66 books. I do, however, believe some versions are based on “fewer” and less accurate original manuscripts. For example, The King James Version is considered unacceptable for exegetical study, as is the Living Bible, the New Living Translation, and the Authorized Version. These versions worked with fewer (and less reliable) biblical manuscripts. Many older (and better) manuscripts have been discovered post-1611. Some of the best versions for exegetical study include the New Revised Standard Version, New International Version, and the New American Standard Bible. As you know, CCU approves the NRSV and NIV. Translations like The Message are not good for exegetical study as these are personal conceptual paraphrases of Scripture. I use The Message for devotional reading only. I have a copy of the New Oxford Annotated Bible (NRSV) and the New Interpreter’s Study Bible, which are considered to be “excellent” for in-depth exegetical work.

I completely agree with your analogy regarding a perfectly wrapped Christmas gift. Indeed, I think this is what I have been trying to express: That we must strive to do everything perfect—as perfectly as we can—because our Father who is in heaven is perfect. Also, it is only through the key steps of salvation (election, regeneration, and conversion) that we are able to at least begin our march toward perfection. Paul said we won’t get it perfect. Frankly, “perfection” for the sake of perfection itself is not required, and thankfully so. That would truly reduce obtaining salvation to performing “perfectly good works.” Christ came to fulfill the Law, not abolish it. He told us how to approach the great command from God, which is two-tiered. We are to love the Lord God with all our heart and with all our soul and with all our mind; and, we are to love our neighbor as ourselves.

I think we are probably on the same page on this issue. My concern over how the church today understands and (more importantly) experiences the concept of “perfection” is critical to holding on to believers (especially our youth as they enter the world of secular academia with all the competing ideas of “absolute truth,” “morality,” and relativism); further, it is crucial for how we interact with the fallen world who sees themselves as “okay” and not “perfect,” and who think Christians are locked in an ancient world of pleasing “some invisible god” in the heavens. I also think part of my approach to this idea of perfection is rooted in social upbringing, mental illness (now in remission), loss of friends to suicide who just couldn’t “get it perfect,” and the pressures I put on myself in recovery to get it right the first time and never, ever mess up again. That was not my recovery experience. It took decades.

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I believe this is a critical topic worthy of consideration. I therefore encourage feedback from my blog readers in order to dialog on “perfection” in the Christian faith.  Please leave a comment or question in the box below. Thanks for reading. God bless.

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[1] Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 218.

[2] Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville: Thomas Nelson, Inc., 1997), 866.