Gospel-Driven Sanctification - Part - 2

No "Easy Believism"

But doesn't this idea that our acceptance with God is based solely on Christ's work apart from our performance lead to a type of "easy believism"? In its most basic form, this is the notion that "Since I asked Christ to be my Savior, I am on my way to heaven regardless of how I live. It doesn't matter if I continue in my sinful lifestyle. God loves and will accept me anyway."

By a similar way of thinking, the claim that God's acceptance and blessing are based solely on Christ's work could be taken to mean that it really doesn't matter how I live right now. If Jesus has already "performed" in my place, then why go through all the effort and pain of dealing with sin in my life? Why bother with the spiritual disciplines and why expend any physical and emotional energy to serve God during this earthly life if everything depends on Christ?

The Apostle Paul anticipated such "easy believism" in Romans 6:1 when he wrote, "What shall we say then? Are we to continue in sin that grace may abound?" His response in Romans 6:2, "By no means! How can we who died to sin still live in it?" answers the question, "Why bother?" Paul was not responding with "How could you be so ungrateful as to think such a thing?" No, instead he is saying, in effect, "You don't understand the gospel. Don't you realize that you died to sin and if you died to sin, it's impossible for you to continue to live in it" (see Rom. 6:3-14).

We Died to Sin

Now, however, we come to a big question. What does Paul mean when he says we died to sin? It's fairly obvious he doesn't mean we died to the daily committal of sin. If that were true, no honest person could claim to be justified because we all sin daily. None of us truly loves God with our whole being and none of us actually loves our neighbor as ourselves (see Matt. 22:35-40). Nor does it mean we have died in the sense of being no longer responsive to sin's temptations, as some have taught. If that were true, Peter's admonition to abstain from the passions of the flesh would be pointless (see 1 Pet. 2:11). So what does Paul mean?

Some Bible commentators believe that Paul means only that we have died to the penalty of sin. That is, because of our union with Christ, when Christ died to sin's penalty we also died to sin's penalty. Well, it certainly means that, but it also means much more. It also means we died to sin's dominion.

What is the dominion of sin? In Romans 5:21, Paul speaks of sin's reign. And in Colossians 1:13, he speaks of the domain of darkness. When Adam sinned in the Garden, we all sinned through our legal union with him (see Rom. 5:12-21). That is, because of our identity with Adam we all suffered the consequence of his sin. And a part of that consequence is to be born into this world under the reign or dominion of sin. Paul describes what it means to be under this dominion in Ephesians 2:1-3. He says we were spiritually dead; we followed the ways of the world and the devil; we lived in the passions of our sinful natures and were, by nature, objects of God's wrath.

This slavery to the dominion of sin then is part of the penalty due to our guilt of sin. Through our union with Christ in his death, however, our guilt both from Adam's and from our own personal sins was forever dealt with. Having died with Christ to the guilt of sin, we also as a consequence died to the dominion of sin. We cannot continue in sin as a dominant way of life because the reign of sin over us has forever been broken.

This death to the dominion of sin over us is known theologically as definitive sanctification. It refers to the decisive break with, or separation from, sin as a ruling power in a believer's life. It is a point-in-time event, occurring simultaneously with justification. It is the fundamental change wrought in us by the monergistic action of the Holy Spirit (that is, by the Spirit acting alone without human permission or assistance) when he delivers us from the kingdom of darkness and transfers us into the kingdom of Christ. This definitive break with the dominion of sin occurs in the life of everyone who trusts in Christ as Savior. There is no such thing as justification without definitive sanctification. They both come to us as a result of Christ's work for us.

Consider Yourselves Dead to Sin

So we are free from both the guilt and the dominion of sin. But what use is this information to us? How can it help us live out a gospel-based pursuit of sanctification? Here Paul's instructions in Romans 6:11 are helpful: "So you also must consider yourselves dead to sin and alive to God in Christ Jesus."

It is important we understand what Paul is saying here because he is not telling us to do something but to believe something. We are to believe that we are dead through Christ to both sin's penalty and its dominion. But this is not something we make come true by believing it. We simply are dead to sin, whether we believe it or not. But the practical effects of our death to sin can be realized only as we believe it to be true.

The fact is that we are guilty in ourselves, but God no longer charges that guilt against us because it has already been borne by Christ as our substitute. The sentence has been served. The penalty has been paid. We have died to sin, both to its guilt and to its dominion. That is why Paul can write, "Blessed is the man against whom the Lord will not count his sin" (Rom. 4:8).

But the question arises, "If I've died to sin's dominion, why do I still struggle with sin patterns in my life?" The answer to that question lies in the word struggle. Unbelievers do not struggle with sin. They may seek to overcome some bad habit, but they do not see that habit as sin. They do not have a sense of sin against a holy God. Believers, on the other hand, struggle with sin as sin. We see our sinful words, thoughts, and deeds as sin against God; and we feel guilty because of it. This is where we must continue to go back to the gospel. To consider ourselves dead to sin is to believe the gospel.

This doesn't mean that we just believe the gospel and live complacently in our sin. Absolutely not! Go back again to Paul's words in Romans 6:1-2. We died both to sin's guilt and its dominion. Though sin can wage war against us (hence our struggle), it cannot reign over us. That is also part of the gospel. But the success of our struggle with sin begins with our believing deep down in our hearts that regardless of our failures and our struggle, we have died to sin's guilt. We must believe that however often we fail, there is no condemnation for us (Rom. 8:1).

William Romaine, who was one of the leaders of the eighteenth-century revival in England, wrote, "No sin can be crucified either in heart or life unless it first be pardoned in conscience.... If it be not mortified in its guilt, it cannot be subdued in its power." What Romaine was saying is that if you do not believe you have died to sin's guilt, you cannot trust Christ for the strength to subdue its power in your life. So the place to begin in dealing with sin is to believe the gospel when it says you have died to sin's guilt.

Progressive Sanctification

Warring against our sinful habits and seeking to put on Christlike character is usually called sanctification. But because the term definitive sanctification is used to describe the point-in-time deliverance from the dominion of sin, it is helpful to speak of Christian growth in holiness as progressive sanctification. Additionally, the word progressive indicates continual growth in holiness over time. The New Testament writers both assume growth (see 1 Cor. 6:9-11; Eph. 2:19-21; Col. 2:19; 2 Thess. 1:3); and continually urge us to pursue it (see 2 Cor. 7:1; Heb. 12:14; 2 Pet. 3:18). There is no place in authentic Christianity for stagnant, self-satisfied, and self-righteous Christians. Rather we should be seeking to grow in Christlikeness until we die.

This progressive sanctification always involves our practice of spiritual disciplines, such as reading Scripture, praying, and regularly fellowshipping with other believers. It also involves putting to death the sinful deeds of the body (see Rom. 8:13) and putting on Christlike character (see Col. 3:12-14). And very importantly it involves a desperate dependence on Christ for the power to do these things, for we cannot grow by our own strength.

So sanctification involves hard work and dependence on Christ; what I call dependent effort. And it will always mean we are dissatisfied with our performance. For a growing Christian, desire will always outstrip performance or, at least, perceived performance. What is it then that will keep us going in the face of this tension between desire and performance? The answer is the gospel. It is the assurance in the gospel that we have indeed died to the guilt of sin and that there is no condemnation for us in Christ Jesus that will motivate us and keep us going even in the face of this tension.

We must always keep focused on the gospel because it is in the nature of sanctification that as we grow, we see more and more of our sinfulness. Instead of driving us to discouragement, though, this should drive us to the gospel. It is the gospel believed every day that is the only enduring motivation to pursue progressive sanctification even in those times when we don't seem to see progress. That is why I use the expression "gospel-driven sanctification" and that is why we need to "preach the gospel to ourselves every day."

The quotation from William Romaine comes from his The Life, Walk and Triumph of Faith (Cambridge, England: James Clarke and Co. Ltd., 1793), p. 280

Gospel-Driven Sanctification

by Jerry Bridges
© 2003, Modern Reformation Magazine, (May / June 2006 Issue, Vol. 12.3). All Rights Reserved. Subscription Rate: $29 Per Year. Click here to subscribe or call 1-800-890-7556.

Early in my Christian life I heard someone say, "The Bible was not given to increase your knowledge but to guide your conduct." Later I came to realize that this statement was simplistic at best and erroneous at worst. The Bible is far more than a rulebook to follow. It is primarily the message of God's saving grace through Jesus Christ, with everything in Scripture before the cross pointing to God's redemptive work and everything after the cross--including our sanctification--flowing from that work.
There is an element of truth in this statement, however, and the Holy Spirit used it to help me to see that the Bible is not to be read just to gain knowledge. It is, indeed, to be obeyed and practically applied in our daily lives. As James says, "But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).
With my new insight, I prayed that God would use the Bible to guide my conduct. Then I began diligently to seek to obey it. I had never heard the phrase "the pursuit of holiness," but that became my primary goal in life. Unfortunately, I made two mistakes. First, I assumed the Bible was something of a rulebook and that all I needed to do was to learn what it says and go do it. I knew nothing of the necessity of depending on the Holy Spirit for his guidance and enablement.
Still worse, I assumed that God's acceptance of me and his blessing in my life depended on how well I did. I knew I was saved by grace through faith in Christ apart from any works. I had assurance of my salvation and expected to go to heaven when I died. But in my daily life, I thought God's blessing depended on the practice of certain spiritual disciplines, such as having a daily quiet time and not knowingly committing any sin. I did not think this out but just unconsciously assumed it, given the Christian culture in which I lived. Yet it determined my attitude toward the Christian life.

Performance-Based Discipleship
My story is not unusual. Evangelicals commonly think today that the gospel is only for unbelievers. Once we're inside the kingdom's door, we need the gospel only in order to share it with those who are still outside. Now, as believers, we need to hear the message of discipleship. We need to learn how to live the Christian life and be challenged to go do it. That's what I believed and practiced in my life and ministry for some time. It is what most Christians seem to believe.
As I see it, the Christian community is largely a performance-based culture today. And the more deeply committed we are to following Jesus, the more deeply ingrained the performance mindset is. We think we earn God's blessing or forfeit it by how well we live the Christian life.
Most Christians have a baseline of acceptable performance by which they gauge their acceptance by God. For many, this baseline is no more than regular church attendance and the avoidance of major sins. Such Christians are often characterized by some degree of self-righteousness. After all, they don't indulge in the major sins we see happening around us. Such Christians would not think they need the gospel anymore. They would say the gospel is only for sinners.
For committed Christians, the baseline is much higher. It includes regular practice of spiritual disciplines, obedience to God's Word, and involvement in some form of ministry. Here again, if we focus on outward behavior, many score fairly well. But these Christians are even more vulnerable to self-righteousness, for they can look down their spiritual noses not only at the sinful society around them but even at other believers who are not as committed as they are. These Christians don't need the gospel either. For them, Christian growth means more discipline and more commitment.
Then there is a third group. The baseline of this group includes more than the outward performance of disciplines, obedience, and ministry. These Christians also recognize the need to deal with sins of the heart like a critical spirit, pride, selfishness, envy, resentment, and anxiety. They see their inconsistency in having their quiet times, their failure to witness at every opportunity, and their frequent failures in dealing with sins of the heart. This group of Christians is far more likely to be plagued by a sense of guilt because group members have not met their own expectations. And because they think God's acceptance of them is based on their performance, they have little joy in their Christian lives. For them, life is like a treadmill on which they keep slipping farther and farther behind. This group needs the gospel, but they don't realize it is for them. I know, because I was in this group.

John Calvin's Prayer "for the morning"

"My God, My Father and Preserver, who of thy goodness has wathced over me during the past night, and brought me to this day, grant also that I may spend it wholly in the worship and service of thy most holy deity. Let me not think, or say, or do a single thing which tends not to thy service and submission to thy will, that thus all my actions may aim at thy glory and the salvation of my brethren, while they are taught by my external life by the rays of the sun, so enlighten my mind by the effulgence of thy Spirit, that he may guide me in the way of thy righteousness. To whatever purpose I apply my mind, may the end which I ever propose to myself be thy honor and service. May I expect all happiness from thy grace and goodness only. Let me not attempt anything whatever that is not pleasing to thee.... Do thou add more and more to the gifts of thy grace until I wholly adhere to thy Son Jesus Christ, whom we justly regard as the true Sun, shining constantly in our minds. In order to my obtaining of thee, these great and manifold blessings, forget, and out of thy infinite mercy, forgive my offenses, as thou hast promised that thou wilt do to those who call ypon thee in sincerity. Amen."

The Da Vinci Code: How Should Christians Respond?

My own thoughts: If the church has been preaching and teaching what it has been commended by the Apostles then we would have nothing to worry about. We would just continue to preach and teach God's word, and be able to easily refute these errors. This also gives us the opportunity to see how important church history really is. We can see how the early church handled these types of claims and distortions to the truth. We would also be able to develop the creeds and responses necessary to refute these errors. Many churches have turned their backs on "creeds" and have gone around saying "no creeds but Christ" and "no creed but the bible". However, everytime somebody comes around with a "new revelation" or a false claim like "The Da Vinci Code", then instantaneously we are wanting "statements of faith" or "slogans" to help us refute these errors. Sorry to break it to you..... but, those are the same as creeds.

A final thought... Lets not forget about the Sovereignty of God. If someone is going to be saved, then the Da Vinci Code isn't going to cause anyone to lose their salvation. Yes, they may question their salvation, the bible, church history. But that isn't necessarily a bad thing. This can cause a lot of people to "dig" into scripture and to strengthen their understanding and their faith. We need to become so familiar with the truth that when a counterfiet looms on ther horizon... we can spot it instantaneously.
Romans 8:28-39 All things work together for the good of those who are called according to His purpose... 38For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Chris Allen

______________________________________

Christians Should Use The Da Vinci Code As an Opportunity for the Gospel
Even though Dan Brown has attacked the Bible and the Lord Jesus Christ, Christians should not view the revival of paganism as a threat, but rather as an opportunity for the gospel.

The Da Vinci Code—novel, movie, media sensation—enters into a post-Christian climate. Whether it’s Dan Brown, Ron Howard, Tom Hanks, proponents of the divine feminine, secularists, and neo-pagans, non-Christians are co-conspirators in a cosmic rebellion against God. Nevertheless, they are our mission field. Were it not for the wondrous grace of God, you would be among them.

As you encounter people influenced by The Da Vinci Code, remember what the Bible says about the unbelievers, and have compassion. “[T]he god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). They are “futile in their speculations, and their foolish heart [is] darkened” (Romans 1:21). They are “dead in [their] trespasses and sins”; they walk “according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience”; and they are “by nature children of wrath” (Ephesians 2:1-3).

How should you respond? With zeal for the truth of Christ and the authority of God’s Word, you must defend the integrity, the veracity, and the authority of the Bible. Don’t worry; it’s not hard. Brown’s “extensive research” failed to produce accuracy on the simplest details of the Bible and church history. Take a little of your time to Read Albert Mohler’s commentary (http://albertmohler.com/commentary_read.php?cdate=2006-04-12) and James White’s analysis (http://www.aomin.org/tdvc.html). Prepare yourself to give an answer to those exposed to the book, the movie, or the media coverage.

Your commitment to see God honored in the culture should be manifest first of all in your testimony about Christ, “who committed no sin, nor was any deceit found in His mouth; while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Peter 2:23). In a spirit of gentleness, correct those who deny Jesus’ claims on their life (2 Timothy 2:24-26) and call them to repentance and the obedience of faith.

The current popularity of The Da Vinci Code is your opportunity to talk with friends and family, neighbors, co-workers, and even strangers about the topics Dan Brown has raised in his story. Embrace the challenge of The Da Vinci Code with compassion for hell-bound sinners, and seize this time as an evangelistic opportunity for the Kingdom of God.


© 2006 Grace to You. All Rights Reserved.

What is the Gospel?

What is the Gospel?
...the Good News made glorious

In light of the tremendous "Together for the Gospel" conference that took place this past week in Louisville, KY, here is an excellent follow up article to give further clarity and joy in the saving work of our Lord Jesus Christ for His people.

There is no greater duty facing the body of Christ today than defending, guarding, and proclaiming sola fide (justification by faith alone) and sola scriptura (the authority and veracity of God's Word). The glory of the Lord - the splendor, majesty, and holiness of God is manifested in the gospel or in the Lord incarnate (Hebrews 1:1-3).. God is clearly and distinctly seen in the gospel. In the gospel there is no obscurity--no veil. We are permitted to look on the full splendor of the divine perfections - the justice, goodness, mercy and benevolence of God - to see Him as He is with undimmed and unveiled glory. Oh may we behold the beauty and the grandeur of the gospel of grace as evidenced in His sinless life, in His once for all propitiatory sacrifice on the cross by the Lamb of God, and in His bodily resurrection from the grave.

The Cambridge Declaration so powerfully states, "Evangelical churches today are increasingly dominated by the spirit of this age rather than by the Spirit of Christ. As evangelicals, we call ourselves to repent of this sin and to recover the historic Christian faith.

In the course of history words change. In our day this has happened to the word "evangelical." In the past it served as a bond of unity between Christians from a wide diversity of church traditions. Historic evangelicalism was confessional. It embraced the essential truths of Christianity as those were defined by the great ecumenical councils of the church. In addition, evangelicals also shared a common heritage in the "solas" of the sixteenth century Protestant Reformation.

Today the light of the Reformation has been significantly dimmed. The consequence is that the word "evangelical" has become so inclusive as to have lost its meaning. We face the peril of losing the unity it has taken centuries to achieve. Because of this crisis and because of our love of Christ, his gospel and his church, we endeavor to assert anew our commitment to the central truths of the Reformation and of historic evangelicalism. These truths we affirm not because of their role in our traditions, but because we believe that they are central to the Bible." (April 20, 1996)

May it encourage your hearts in service to and worship of our risen Prophet, Priest and King.

Grace and peace,
Steve
2 Cor. 4:5-7


by Ursinus, Zacharias (1534-1583)

The term gospel signifies:

1. A joyful message, or good news.
2. The sacrifice which is offered to God for this good news.
3. The reward which is given to him who announces these joyful tidings. Here it signifies the doctrine, or joyful news of Christ manifested in the flesh; as “behold, I bring unto you good tidings of great joy, for unto you is born this day in the city of David, a Saviour, which is Christ the Lord.” (Luke 2: 10, 11.)

The words επαγγελια (epangelia) and ευαγγελια (euangelia) are of a somewhat different signification. The former denotes the promise of a mediator that was to come; the latter is the announcement of a mediator already come. This distinction, however, is not always observed; and is rather in the words than in the thing itself; for both denote the same benefits of the Messiah, so that the distinction is only in the circumstance of time, and in the manner. of his appearance, as is evident from the following declarations of Scripture: “Abraham saw my day, and was glad.” “No man cometh to the Father but by me.” “I am the door, by me if any,” etc. “God hath appointed him head over all things to the church.” “Jesus Christ, the same yesterday, today, and forever.” (John 8: 56; 14: 6; 10: 7. Eph. 1: 22. Heb. 13: 8.)

The gospel is, therefore, the doctrine which the Son of God, our Mediator, revealed from heaven in Paradise, immediately after the fall, and which he brought from the bosom of the Eternal Father; which promises, and announces, in view of the free grace and mercy of God, to all those that repent and believe, deliverance from sin, death, condemnation, and the wrath of God; which is the same thing as to say that it promises and proclaims the remission of sin, salvation, and eternal life, by and for the 102sake of the Son of God, the Mediator; and is that through which the Holy Spirit works effectually in the hearts of the faithful, kindling and exciting in them, faith, repentance, and the beginning of eternal life.

Or, we may, in accordance with the eighteenth, nineteenth, and twentieth questions of the Catechism, define the gospel to be the doctrine which God revealed first in Paradise, and afterwards published by the Patriarchs and Prophets, which he was pleased to represent by the shadows of sacrifices, and the other ceremonies of the law, and which he has accomplished by his only begotten Son; teaching that the Son of God, our Lord Jesus Christ, is made unto us wisdom, righteousness, sanctification, and redemption; which is to say that he is a perfect Mediator, satisfying for the sins of the human race, restoring righteousness and eternal life to all those who by a true faith are ingrafted into him, and embrace his benefits.

The following passages of Scripture confirm this definition which we have given of the gospel: "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day.” “And that repentance and remission of sin should be preached in his name, among all nations, beginning at Jerusalem.” “The law was given by Moses, but grace and truth came by Jesus Christ.” (John 6: 41. Luke 24: 47. John 1: 17.)

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