Tag: Righteousness

romans 12: transforming power of the gospel

WHEN THE APOSTLE PAUL says “…Do not be conformed to this world” (Rom. 12:2), he is using the Greek word aion, which means “space of time” or “present time.” The Aramaic word alma has a deeper meaning: “surrounded in time.” Paul is warning us not to be squeezed into the mold of the present age.

Stop imitating the ideals and opinions of the culture around you, but be inwardly transformed by the Holy Spirit through a total reformation of how you think. This will empower you to discern God’s will as you live a beautiful life, satisfying and perfect in His eyes” (Rom 12:2, Passion translation).

According to The Moody Bible Commentary, Romans 12:1 through 15:33 discusses the implications of being right with God, which necessarily begins with the implications of a believer’s spiritual commitment to the gospel (12:1-2).1 Right off the top, we are told to present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship. “Present” is an essential command to stand before God in service to Him (see Rom. 6:13). This is meant to be a lifetime commitment, suggesting completeness; one of full and far-reaching implications.

Marks of the True Believer in Christ

Paul told the Ephesians, “[I] urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:1). This is what Everett Harrison calls “the necessity of a lived-out righteousness in those who are justified.”2 In fact, Harrison says our spiritual service is the practice of righteousness. It is this crucial element that has been missing in my Christian walk, which called for a fearless and rigorous look at my temperament and habits.

Just to be clear, we are not asked to practice righteousness under our own power. Frankly, that would be impossible. “Being” precedes “actions.” The indicative is what God has done for us; the imperative is what Paul calls our “reasonable” service. This is an exhortation. Matthew Henry identifies this as “godliness.”3 Again, this refers to important gospel principles. Henry writes, “Let us render ourselves; all we are, all we have, all we can do.”4 Martin Luther writes, “The true sacrifice which belongs to God is not outside us nor outside that which belongs to us… but we ourselves are this (sacrifice).”5

Not surprisingly, Paul brings righteousness full circle in the final chapters of Romans. He writes, “For the kingdom of God is not a matter of rules… but is the realm of the Holy Spirit, filled with righteousness, peace, and joy” (Rom 14:17, Passion translation). We are also called to right relationship with fellow believers, toward society, and toward our government. We are not to conform to this present age, but we are called to walk in godliness. It is our proper worship. It boils down to rendering ourselves completely to God.

Steven Barto, BS Psy, ThM

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

References

1 The Moody Bible Commentary, “Romans” (Chicago: Moody Publications, 2014), 1765.
2 Everett F. Harrison, “Romans,” The Expositor’s Bible Commentary, Revised Ed., Vol. 11 (Grand Rapids: Zondervan, 2008), 181.
3 Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville: Thomas Nelson, Inc., 1997), 1086.
4 Ibid., 1087.
5 Martin Luther, Commentary on Romans (Grand Rapids: Zondervan, 1954), 167.

whoever makes a practice of sinning

WE ARE CALLED TO be righteous. In his first epistle, John says, “Whoever practices righteousness is righteous, as he is righteous” (1 John 3:7). We have been given a covering of righteous before God because of the work Jesus did on the cross. Paul writes, “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). Although we have been set free from the bondage of sin, we have not yet been delivered from temptation. And so, we must work out our salvation daily, yearning after righteousness.

His Spirit in us produces righteousness as a part of the process of sanctification.

We have not been left powerless against the lust of the flesh. Paul says, “…the law of the Spirit of life has set us free in Christ Jesus from the law of sin and death” (Rom. 8:2). By sending His Son in the likeness of sinful flesh, the Father has done for us what the Law was not able to do—condemn sin in the flesh in order that the righteous requirement of the law might be fulfilled in us through Jesus. To better explain this, Paul says, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit” (Rom. 8:5). John tells us in chapter two of his first epistle that every person who lives a consistently righteous life give evidence that he or she is born of God.

John tells us whoever makes a practice of sinning is of the devil. No one born of God makes a practice of sinning. Why? Because “…God’s seed abides in him, and he cannot keep on sinning because he has been born of God” (1 John 3:9). Not wanting to leave us with a lopsided equation, John adds, “…whoever does not practice righteousness is not of God, nor is the one who does not love his brother” (3:10b). The Greek word “practice” is ποιῶν (poiōn), a present-tense active participle, suggesting a conscious choice. One who practices sin acts, brings about, commits, considers, does, exercises, observes, performs, sows, works, or produces sin. Such person continues to be dominated by the devil.

The Bible tells is that with every temptation to sin comes a way of escape. This is a good thing, because as we mature in Christ, the battle with sin does not get easier. Rather, it tends to get harder. Our resolve not to sin is made stronger by striving to grow in the stature of Christ, not in exercising our I shall not sin! muscles. In fact, the harder I tried not to watch pornography, the more I thought about pornography. Dangerous liaisons formed between me and the devil. “Well, it’s been a long time since I last watched porn, so at least I’m getting better.” Victory over habitual sin comes not from “trying” to avoid sin, but from setting our eyes on Christ and practicing righteous living.

Evan Milton said in his blog, “There’s a difference between committing sin and practicing sin. Committing sin is when you occasionally stumble in your walk with Christ into sin. Practicing sin is sinning on a repeated, ongoing basis without any care at all about whether or not what you’re doing is evil or immoral.”1 We must not deliberately go out of our way to sin, but we are prone to falling into sin. For some individuals, their “go to” sin is an addiction or mental stronghold. Others tend to return to old coping skills when stressed or troubled. But those who turn to sin on a daily basis without a sense of regret or conviction do not have the Spirit of Christ in them.

If, when we sin, we confess our sins to God, He will forgive us (1 John 1:9). I remember hearing the lyrics to a song by the Goads years ago that said, “A man who falls by the side of the road can pick himself up, dust himself off, and start all over again.” So, get back up and try again. Focus on the victory we have in Christ through his death and resurrection. Do not focus on “not sinning.” We no longer have to be slaves to sin. But if we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, Jesus is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (see 1 John 1:8-9).

Steven Barto, BS Psy, ThM

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

Footnotes
1 Evan Milton, “Does Repetitive Sin Mean We Are Not Saved?” Cerebral Faith (a blog), retrieved Feb. 2, 2024, https://cerebralfaith.net/does-repetitive-sin-mean-we-arent-saved/

“Grace Abounds!”

LET ME GET RIGHT to the point. We have not been given grace so we can keep on sinning! Among other things, God’s grace is aggressive forgiveness. No matter the sin, grace abounds. No matter when in your life you seek salvation through Christ, grace abounds. When it’s sin against grace, grace wins. But, none of this means we can continue in sin. The number of individuals who profess Christ as Savior and Lord but continue in habitual sin is staggering. Some believers wrongly think it is appropriate to carry on in sin because God is glorified when grace abounds. This is irrational thinking; habitual sin ruins a believer’s spiritual growth. Sin begets more sin, but thank God that grace abounds for forgiveness of sins, and it gives us the power to overcome sin.

Habitual sin is defined as the practice of sinning over and over without remorse. Repeated sinning hardens our hearts for true repentance. Of course, temptation is prolific in our lives, but sin must never become an unchallenged habit. Paul often taught on the need for righteousness, contrasting it with the ungodliness of men (see Rom. 1:16-18). Martin Luther said, “Sin, in the Scripture, means not only the outward works of the body, but all the activities that move men to the outward works, namely, the inmost heart, will all its powers”1 [emphasis added]. Accordingly, habitual sin is a behavioral choice. John adamantly states, “Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). We should walk in victory over sin.

Do you willingly sin? Are you held captive by habitual sin?

The writer of Hebrews tells us, “…if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment” (Heb. 10:26). Show of hands. How many of you are confused about this verse? I thought we cannot lose our salvation? Verses 26 and 27 are talking about willfully sinning and refusing to repent. The hard truth of this passage is that deliberately sinning after receiving the knowledge of the truth likely indicates you are not be a genuine believer of the gospel. A footnote in the ESV Study Bible says, “…these are people who have never genuinely embraced the gospel in a way that has resulted in a life of faith, obedience, and the bearing of fruit.”2

Hebrews teaches us that genuine believers in Christ know by faith that their hearts have been washed clean of evil through His death and resurrection.

What punishment do you think is adequate for those who claim to be Christians, yet trample the Son of God underfoot and profane the blood by which they have been sanctified? How should God respond to believers who outrage the Spirit of grace through unrepentant sinning? Speaking from the heart, at times I have questioned my salvation. Pornography ripped a hole in my heart and quenched the Holy Spirit. I sat, night after night, binging on sexual images, seeking fulfillment of fleshly pleasure. Pornography had become a kind of drug to me. I was addicted. As I continued in sin, I feared eternal damnation. I often sinned on purpose, knowing better. Worse, at times I did not seem to care that I was sinning. Indeed, this was an indication that my heart was not aligned with God.

Pornography is one of the most prominent habitual sins in the life of Christians today. I believe pornography is a form of prostitution. Typically, pornography uses actors who are paid to portray sexual behavior intended to arouse the viewer of the pornography. Prostitutes are paid to provide a sexual service, which is intended to arouse the individual engaging with the prostitute. Paul said, “Shall I then take the members of Christ and make them members of a prostitute? Never! Or do you not know that he who is joined to a prostitute becomes one body with her” (1 Cor. 6:15b-16). The word “prostitute” in the Greek is πόρνοι (pornoi), literally translated “sexually immoral.” Did you catch that? Pornoi! Jesus said, “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matt. 5:27-28)[emphasis added].

Go, and Sin No More

God’s grace is shown by his aggressive and perpetual forgiveness. This means that His grace is sufficient for each one of us no matter our past behavior. Whenever it is sin versus grace, grace wins every time. Yet, we are not given grace in order to keep on sinning. Instead, grace gives us the power to overcome sin. When repeated sin becomes an unchallenged habit, our hearts are hardened to the things of God. Part of the process of overcoming habitual sin is to change the habits that facilitate it. The only way to effectively defeat sin is to confess it to God and forsake it. Forsaking sin goes beyond confessing and resolving not to repeat it. To “forsake” something requires a fundamental change in attitude and behavior toward that thing. We were once slaves to sin, but now we are slaves to righteousness. We must forsake our sinful lives and chase after the righteousness of Christ.

Steven Barto, BS Psy, ThM

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

References
1 Martin Luther, Commentary on Romans (Grand Rapids: Zondervan, 1954), xv.
2 ESV Study Bible, Lane T. Dennis, editor (Wheaton: Crossway, 2008), 2378.

Released From the Law and Sin

KNOWING HOW TO READ the epistles is very important. Twenty-one of the 27 books in the New Testament fall into this category, establishing the importance of their application to Christian living. Specifically, I wish to focus on Romans. Paul noted the critical function of God’s righteousness in Romans 1:16-18. Martin Luther struggled personally with this passage while studying at a monastery. Later in life, in 1545, Luther wrote, “I had already for years read and taught the Holy Scriptures both privately and publicly. I knew most of the Scriptures by heart and, furthermore, had eaten the first fruits of knowledge of, and faith in, Christ, namely, that we are justified not by works, but by faith in Christ” (1). Initially, however, Luther struggled immensely with how Christians are to live by the righteousness of God. He knew what the prophet Isaiah wrote on the subject: “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isa. 64:6, ESV).

For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith” (Rom. 1:17).

Luther’s obsession with the issue of righteousness caused him much grief. Nothing mattered to him more than his faith and his obedience to God. Yet, he often felt overwhelmed by the fear of death and hell (2). He joined the Augustinian monastery at Erfurt at twenty-two years of age out of concern for his own salvation. A feeling of terror overwhelmed him during the writing of his first sermon: a sense of being unworthy of God’s love. He was convinced that he was not doing enough to be saved. I believe his concern was directly related to claims of the Roman Catholic Church that faith must be accompanied by works in order to receive salvation. Over-wrought with a sense of his own sinfulness, he supposed he was not a good monk; that his life was licentious and immoral despite his commitment to the gospel. Luther repeatedly punished his body—flagellation, enduring harsh winter conditions without a coat or shoes, denying himself of basic physical needs. He worried that his confessions would not be exhaustive enough to cover all his wrong deeds; that he would die in his sins.

As Luther prepared for a sermon on the epistle of Romans some time in 1515, he had an a-ha moment regarding Romans 1:17—the just shall live by faith. It is through the gospel that the righteousness of God is revealed, not through anything he could do to earn it. As Gonzalez notes, Luther came to understand that the “justice” or “righteousness” of the righteous is not their own, but God’s. He settled on salvation through faith alone, in Christ alone. “Justification by faith” does not mean that we must do that which God demands of us, as if it were something we have to achieve. Rather, it means that both faith and justification are the work of God, free to sinners (3). I believe Luther had to arrive at this understanding before he would be able to see the error in Catholicism relative to sacraments and works governing forgiveness and righteousness. It was shortly after coming to this conclusion that Luther prepared and posted his 95 Theses on the Power and Efficacy of Indulgences.

Romans 1:17-18 contains three points: (1) revelation of God’s righteousness; (2) revelation of God’s wrath; and (3) revelation of God’s grace. Paul establishes the truth that the righteousness of God is revealed in the gospel of Jesus Christ alone. God’s righteousness operates as both a moral standard and as a spiritual standard. As Jesus died on the cross, He uttered the phrase “it is finished” (see John 19:30). According to Dake, sixteen things were finished at the moment of Christ’s death: fulfillment of all Scriptures of the sufferings of Christ; the defeat of Satan; a breakdown of the wall or partition between God and man; establishing personal access to God; cancellation of the reign of death; cancellation of sin’s power; demonstration of abject obedience to the Father; the perfection of Christ; salvation from all sin; establishment of peace between God and man; penalty of death paid for all; cancellation of the “claim” of Satan over man; satisfaction of the full justice of God; bodily healing for all; establishing a way for believers to receive the full power of the Holy Spirit; blotting out or fulfillment of the Old Covenant (4). As we can see, much depends upon believers grasping the full meaning of Romans 1:17.

The Hebrew word typically translated as “righteous” or “just” is sāddîq, which originally meant “straight” or “right.” The corresponding Greek term is dikaiosynē, meaning “to do justice,” “to be just,” “to vindicate” or “justify” in the forensic sense of “declare righteous” or “treat as just.” Diehl writes, “Much of the NT is taken up with showing that Jesus of Nazareth is indeed the promised Messiah… God’s purposes of righteousness and salvation are centered in him” (5). It is in the sixteenth and seventeenth verses of Romans 1 that Paul sets forth the design of the entire epistle—a charge of sinfulness against all flesh; a single path to deliverance; and righteousness through Jesus as Messiah.

In Romans 6, Paul addresses the peculiar dilemma of habitual or deliberate sin in the life of the believer. Why does he or she still sin? Is victory possible? In the closing remarks of Romans 5, Paul notes the function of the Law (to identify our trespasses), and he remarks, “…where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord” (5:20-21). Clearly, we can never out-sin God’s grace. However, it is possible to taste of the freedom we have in Christ and decide to turn back to our old existence. A stubborn and callous spirit risks being unable to repent. Miller writes, “If God forgives me today I might as well do the same thing tomorrow, and have God forgive me tomorrow, and then the third day, and so on throughout my entire life. So Paul faces that question in chapter 6 with the exclamation ‘God forbid!'” (6). If our old man is crucified with Christ, then we have crucified our fleshly affections and lusts. When we accepted Christ as Savior, we chose to identify with Him in the crucifixion; our “sin body” was suddenly and abruptly terminated and made inoperative. In fact, Miller believes if we are born again and yet still practice our old habits and lusts, we “…have never died with Christ, have never made a complete surrender of self and sin to the will of God” (7).

Paul said, “We are crucified with Christ, in order that henceforth we should not do the things we have been doing, and serve the master we have been serving. Our affections and lusts are crucified.”

Paul presents the essence of carnality in Romans 7. The carnal Christian is predominantly self-centered. Moreover, carnality leads to spiritual impotency. He relates being bound to sin and flesh as long as we let the old nature persist. If we died with Christ (as in Paul’s example of a widower no longer married to his wife if she dies), then we are no longer “in relationship” with the old nature. Paul frequently uses the pronoun I in Romans 7, finally coming to the place where he is helpless: “For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (7:15-18). This recitation describes the carnal Christian.

In verse 21, Paul says “So I find it to be a law that when I want to do right, evil lies close at hand.” The reason for this state of helplessness is the supremacy of sin. Carnality brings us to the point where sin once again becomes our master, dictating its orders to us in the flesh. Clearly, we have no choice in the matter while we walk in the flesh. Paul essentially says, “I find that sin dwelling in me is forcing me to do these things. It is not merely weakness, nor is it because I have no will power. It is because sin has supremacy in my life and has reduced me to slavery.” Our struggle in this matter is the same as Paul’s. We delight in doing what is right (obeying the Law). We know what is right. We love studying Scripture, attending church, and enjoy the fellowship of other believers. But while carnal we find another law warring against the Law within us. There is a solution: “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” (7:24-25).

Faith, however, is a divine work in us. Luther said in his Commentary on Romans, “It changes us and makes us to be born anew of God; it kills the old Adam and makes altogether different men, in heart and spirit and mind… and it brings with it the Holy Ghost… faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times” (8). The believer who walks according to the “flesh,” as Luther describes it, is “…a man who lives and works, inwardly and outwardly, in the service of the flesh’s profit and of this temporal life.” In contrast, he says the man who walks in the spirit “…is the man who lives and works, inwardly and outwardly, in the service of the Spirit and the future life” (9). He writes in the general commentary, “The object of this Epistle is to destroy all wisdom and works of the flesh no matter how important these may appear in our eyes or those of others and no matter how sincere and earnest we might be in their use” (10). He concludes that we must dwell in a righteousness which in every way comes from outside of us, and is entirely foreign of us. This is the only means by which our hearts can be free and divested of our own attempts at righteousness. We can reach this level only through remaining humble, as if we are nothing of ourselves.

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

References

(1) Martin Luther, Weimar Edition of Martin Luther’s Works (Berlin, Germany: Phon Publishing, 2012), 183.
(2) Justo L Gonzalez, The Story of Christianity, Vol. II: The Reformation to the Present Day (New York, NY: HarperOne, 2010), 22.
(3) Ibid., 25.
(4) Finis Jennings Dake, Dake’s Annotated Reference Bible (Lawrenceville, GA: Dake Publishing Co., 2008), 211-12.
(5) D.W. Diehl, “Righteousness” in the Evangelical Dictionary of Theology, 3rd ed., Daniel J. Treier and Walter A. Elwell, editors (Grand Rapids, MI: Baker Academic, 2017), 755.
(6) C. Leslie Miller, Expository Studies on Romans (Cleveland, OH: Union Gospel Press, n.d.), 125.
(7) Ibid., 131.
(8) Martin Luther, Commentary on Romans (Grand Rapids, MI: Zondervan, 1954), xvii.
(9) Ibid., xviii.
(10) Ibid., 28.

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.