Ray Ortlund: In his Thoughts on Religious Experience, Archibald Alexander asked why we grow so slowly as Christians. First, he rounded up the usual suspects: “The influence of worldly relatives and companions, embarking too deeply in business, devoting too much time to amusements, immoderate attachment to a worldly object,” and so forth. But then he drilled down further and asked why such things even get a hold on us, “why Christians commonly are of so diminutive a stature and of such feeble strength in their religion.” He proposed three reasons: 1. “There is a defect in our belief in the freeness of divine grace.” Even when the gospel is acknowledged in theory, he wrote, Christians define their okayness according to their moods and performances rather than looking away from themselves to Christ alone. Then, in our inevitable failure, we become discouraged, and worldliness regains strength in us, with nothing to counteract it. “The covenant of grace must be more clearly
A rich and wise answer from Abraham Kuyper: Dwelling in the elect, the Spirit does not slumber, nor does He keep an eternal Sabbath, in idleness shutting Himself up in their hearts; but as divine Worker He seeks from within to fill their individual persons, pouring the stream of His divine brightness through every space. But we should not imagine that every believer is instantly filled and permeated. On the contrary, the Holy Spirit finds him filled with all manner of evil and treachery. . . . His method of procedure is not with divine power to force a man as though he were a stock or block, but by the power of love and compassion so to influence and energize the impulses of the feeble will that it feels the effect, is inclined, and finally consents to be the temple of the Holy Spirit. . . . This operation is different in each person. In one it proceeds with
David Powlison: Sanctification Is a Lifelong Process Often our practical view of sanctification, discipleship, and counseling posits a monochromatic answer and takes the short view. If you memorize and call to mind one special Bible verse, will it clean up all the mess? Will the right kind of prayer life drive all the darkness away? Will remembering that you are a child of God and justified by faith shield your heart against every evil? Will developing a new set of habits take away the struggle? Is it enough to sit under good preaching and have daily devotions? Is honest accountability to others the decisive key to walking in purity? Will careful self-discipline and a plan to live constructively eliminate the possibility of failure? These are all very good things. But none of them guarantees that three weeks from now, or three years, or thirty years, you will not still be learning how to love rather than lust. We must have
Jon Bloom: What do you want? What do you desire? What is your ambition? Do you really want to know? Look at your behavior. You do what you want. This is a devastatingly simple psychology of motivation. But it’s what the Bible teaches: James: Faith without works is dead. Don’t tell me you have faith if the way you live doesn’t back up what you say. (James 2:17–18) John: Love without deeds is dead. Don’t tell me you love if the way you live doesn’t back up what you say. (1 John 3:17–18) Paul: Grace without holiness is dead. Don’t tell me you revel in God’s grace if the way you live doesn’t back up what you say. (Romans 6:12–14) Jesus: Discipleship without obedience is dead. Don’t tell me I’m your Lord if the way you live doesn’t back up what you say. (Matthew 7:21) We may say what sounds orthodox, but we do what we really believe. We may
This post is adapted from How Does Sanctification Work? by David Powlison: 1. God himself changes you. This is foundational to all. “It is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13). He intervenes in your life, turning you from suicidal self-will to the kingdom of life. He raises you in Christ when you are dead in trespasses and sins. He restores hearing when you are deaf (you could not hear him otherwise). He gives sight when you are blind (you could not see him otherwise). He is immediately and personally present, a life-creating voice, a strong and strengthening hand. All good fruit in our lives comes by the Holy Spirit’s working on scene. Jesus said it was better if he went away, because the Holy Spirit would come (John 16:7). The Holy Spirit continues to do the things that Jesus does—continually adding to the number of books that could be
This post is adapted from How Does Sanctification Work? by David Powlison. “Just . . .” We are all tempted to oversimplify. We long for one “key” truth, a “secret” principle, the foolproof technique, some life-changing experience that makes everything different from now on. If only there were some one thing to make Christian growth certain! But there is no single key. You often hear people say things like “He should just remember that . . .” Or “If only she would just do . . .” Or “If I could just experience . . .” You’ve probably said things like that yourself. I certainly have. Preachers, teachers, counselors, authors, and friends instinctively gravitate toward naming some truth, some spiritual discipline, some action step, or some experience as the key that will unlock everything. The phrase “Just . . .” is a tip-off. But there are no “Just [do x, y, or z]” solutions to the puzzles of our sanctification.
Erik Raymond: What is the difference between justification and sanctification? I am thankful that this is a frequent question that I get as a pastor; thankful because people are thinking but also because this is so important. After all, we are talking about our standing before God. In short, justification means we are declared righteous, while sanctification means growing in righteousness. Let me explain and contrast a bit further. Justification refers to God’s declaration that someone is determined to be righteous in his sight. This justification is a one-time act whereby God declares a sinner like you and me to be not only not guilty but perfectly righteous before his high bar of justice. How does God does this and maintain his justice? The basis for the divine declaration is the doing and dying of Christ. God credits (or imputes) us with the righteousness (merit) of Jesus. We are justified by grace (a gift) through faith (trusting in Jesus). Some
Le Ann Trees: “The good seed cannot flourish when it is repeatedly dug up for the purpose of examining its growth” (J. C. Kromsigt). One of my favorite things about trees, especially mature ones, is the way they provide shade and shelter from the natural elements. Yet, everyone knows a seedling doesn’t give much of either. Trees need a consistent supply of sun, water, and nutrients over a long period of time to survive and thrive. In the Bible, Jesus uses the image of plants to describe spiritual growth (Matt. 13:1–32; 17:17–20; John 15:1–7). Christians often wonder whether they are growing in holiness. Sanctification is a slow process of dying to the flesh (mortification) and living unto God (vivification). Just as it is impossible to know exactly what a tree seedling is going to look like in ten years, it is futile and frustrating to evaluate a person’s growth in Christ over the short term. Throughout the New Testament believers are
Michael Kruger: Imagine this scenario. Your friend at church (who is a believer) comes to you and confesses an ugly sin they committed. And they feel terrible about it. What do you say? No doubt this scenario is played out countless times a week in evangelical churches all over the country–particularly given the church’s fascination with authenticity and vulnerability (see my post on that issue here). And it is not always easy to know how to respond. But here’s one response that gets used a lot: “Don’t feel bad about this sin. If you are a believer, then God is always pleased with you. He can never be more pleased with you than he is right now.” Is this response helpful? Yes and no. It depends on what a person means and how they frame it. Our purpose in this post (as in all the posts in this series) is simply to analyze the strengths and weaknesses of this phrase.
Chris Castaldo: In his book, Justification by Faith in Catholic-Protestant Dialogue, Professor Tony Lane distinguishes the Reformation doctrines of justification and sanctification: Justification refers to my status; sanctification to my state. Justification is about God’s attitude to me changing; sanctification is about God changing me. Justification is about how God looks on me; sanctification is about what he does in me. Justification is about Christ dying for my sins on the cross; sanctification is about Christ at work in me by the Holy Spirit changing my life. “The Reformers were careful to distinguish these two–but not to separate them. One cannot have one without the other–as with the heat and light of the sun. The sun gives out heat and light. These two cannot be separated. When the sun shines there is both heat and light; yet they are distinct and not to be confused. We are not warmed by the sun’s light nor illumined by its heat. To use a
Joe Carter: Among God’s characteristics, as he has revealed himself, none is more significant than his holiness (seeLev. 11:44–45; 19:2; 20:7). “Holy” and “holiness” occur more than 900 times in Scripture, and both the Old and New Testaments speak more about his holiness than any other attribute. Because of this characteristic God is not able to tolerate our sin. As Habakkuk 1:13 says, “Your eyes are too pure to look on evil; you cannot tolerate wrongdoing.” Christ does not just save us from our sin, though, he saves us so that we might become holy (Eph. 1:3-4). And as Peter says, “just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Pet. 1:13). “The Bible could not be any clearer,” Kevin DeYoung says, “The reason for your entire salvation, the design behind your deliverance, the purpose for which God chose you in the first place is holiness.” Holiness is associated
Mark Altrogge: How do we become more like Christ? By beholding him. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit (2 Cor. 3:18). “In what way do we behold his glory?…It’s the gospel that reveals Christ’s glory. Therefore, to behold his glory we must gaze into the gospel by faith. As we do this, the Spirit will transform us more and more into his likeness.” – Jerry Bridges, Bob Bevington, Bookends for the Christian Life We become like the One we behold in the Word. As we see him stretch out his hand in compassion to heal a leper, we see how we should be compassionate. When we see Jesus have mercy on the woman caught in adultery, we grow in mercy. As we observe Jesus resist the temptations of Satan
D. A. Carson, “I Am the Truth,” in The God We Worship: Adoring the One Who Pursues, Redeems, and Changes His People, ed. Jonathan L. Master (Phillipsburg, NJ: Presbyterian & Reformed, 2016), 157–58: Knowledge of the Word does not sanctify us by mere education. I have now lived long enough and have belonged to enough professional biblical societies that there are not many front-rank New Testament scholars in the world whom I have not met. Some of them are very brilliant minds indeed. One chap in Germany used to conduct a postdoctoral seminar in which he wanted only a few people, the brightest of the bright. So on the first day, he offered them a test: write out the epistle to the Ephesians in Greek. Well, that got rid of a lot of the less determined, but there were still too many students for the professor’s preference, so the next class was another test: write out the epistle to the Ephesians in
Donald S. Whitney: When we’re born again from above by the Spirit of God, the Lord makes a “new creation” of us (2 Cor 5:17). But when he accomplishes that radical, regenerating transformation of us, he does not eliminate our minds, our bodies, our emotions, our will or anything that’s a part of what makes us human. God’s grace doesn’t eliminate any of those things, instead he gives dramatically new purposes to them. He calls us to live the Christian life with the full — though God-centered — use of our minds and judgment and everything else that is a part of our humanity. Let go and let God? However, many people will tell you that your spiritual problems stem from the fact that you are trying to live the Christian life but that God never intended you to do so. They say that just as God never intended for you to save yourself, so he does not expect you to live
Michael Horton: The gospel transforms us in heart, mind, will, and actions precisely because it is not itself a message about our transformation. Nothing that I am or that I feel, choose, or do qualifies as Good News. On my best days, my experience of transformation is weak, but the gospel is an announcement of a certain state of affairs that exists because of something in God, not something in me; something that God has done, not something that I have done; the love in God’s heart which he has shown in his Son, not the love in my heart that I exhibit in my relationships. Precisely as the Good News of a completed, sufficient, and perfect work of God in Christ accomplished for me and outside of me in history, the gospel is ‘the power of God unto salvation’ not only at the beginning but throughout the Christian life. In fact, our sanctification is simply a lifelong process of
Erik Raymond: Imagine for a moment that you are part of the 1st Century Philippian church. You are a first generation gospel work that was founded through the ministry of the Apostle Paul. This famously included the “earthquake prison break” followed by the conversion of many people—not the least of which the jailer! The church is young, afflicted, generous, advancing, and still plagued with imperfection. And, here we sit awaiting the reading of a letter from our beloved Apostle Paul. After some prayer and a hymn, one of our elders stands up to read the letter in our gathering. Our ears are glued to his every word as we find ourselves transfixed by this content. Then we are surprised. “I entreat Euodia and I entreat Syntyche to agree in the Lord.” (Philippians 4:2) Paul just called out two ladies—by name—and told them to basically “work it out”. I can almost see the pastor who was reading the letter pausing and looking at
Kevin DeYoung: Sometimes Christians can give the impression that pleasing God is a sub-biblical motivation. “We’re totally justified,” someone might say. “We’re totally accepted. If we tell our kids to please God, we are just giving them more law. We are training them to be little moralists. We’re discipling them to think of God as a kind of Santa Claus keeping a naughty-and-nice list.” Obviously (or maybe not so obviously), that’s not how God wants us to parent, because that’s not what God is like with his children. But don’t let the potential abuse of this “pleasing God” language lead you to suppress what Scripture clearly says. One of the principal motivations for holiness is the pleasure of God. Colossians 1:10: Those who bear fruit in every good work and increase in the knowledge of God are pleasing to God. Romans 12:1: Presenting your body as a living sacrifice pleases God. Romans 14:18: Looking out for your weaker brother pleases
Rosaria Champagne Butterfield’s testimony to overcomining sexual sin. You can read the whole thing here. This is a wonderful model for dealing with any aspect of indwelling sin: What is the sin of sexual transgression? The sex? The identity? How deep was repentance to go? Meeting John Owen In these newfound struggles, a friend recommended that I read an old, seventeenth-century theologian named John Owen, in a trio of his books (now brought together under the title Overcoming Sin and Temptation). At first, I was offended to realize that what I called “who I am,” John Owen called “indwelling sin.” But I hung in there with him. Owen taught me that sin in the life of a believer manifests itself in three ways: distortion by original sin, distractionof actual day-to-day sin, and discouragement by the daily residence of indwelling sin. Eventually, the concept of indwelling sin provided a window to see how God intended to replace my shame with hope.
A very helpful synopsis from Bradley Green (23-24): 1. Loving or knowing God is linked with obedience (John 14:15, 21,23; 15:10; 1 John 2:3-6; 3:22, 24; 5:3; 2 John 6; Rev. 12:17; 14:12) 2. The ‘conditional’ nature of our future salvation (Rom. 11:22; 1 Cor. 15:2; Heb. 3:6, 14; 4:14) 3. Christians must ‘overcome’ if they are ultimately to be saved (Heb. 10:38-39; Rev. 2:7, 11; 3:5, 12, 21; 21:7) 4. The necessity of a great righteousness (Matt. 5:20) 5. The requirement of the law being met ‘in us’ (Rom. 8:3-4) 6. God will efficaciously work ‘in’ us, moving us to obey him (Phil. 2:12-13) 7. The necessity of putting to death the old man, by the power of the Spirit (Rom. 8:13-14) 8. ‘Faith’ and ‘obedience/works’ used as virtual synonyms (2 Thess. 1:8; 1 Peter 4:17; Rev. 12:17; 14:12; cf. 6:9) 9. We are truly judged, or justified, by our works (Matt. 7:21, 25; Rom. 2:13; cf. Jas.
. . Mark Jones: . Why do we love justification and sanctification? And do we love one more than the other? . If you’ve ever been in a position where you think you might die, your theology really begins to matter, and you learn a great deal about yourself and what you believe. . A legalistic type of Christian probably needs to be confronted with the reality that he or she will die. When that reality hits, Christ’s righteousness and God’s mercy are no longer just doctrines to live by, but truths to die by. That is why justification by faith alone is a doctrine worth dying for: people need to die believing that truth. . The Puritan (ahem), Anthony Burgess, while vigorously opposing antinomianism, nevertheless suggested that the doctrine of justification, unlike any other, inclines God’s people to increased humility and self-emptiness, “for by this we are taught even in the highest degree of our sanctification, to look out