The Accidental Poet Theology

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.

The Accidental Poet Spirituality

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.

***

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.

The Accidental Poet Spirituality

Let’s Go to Theology Class: Basic Tools of Doing Systematic Theology

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

Written by Steven Barto, B.S. Psy.

IT’S ONE THING TO pick up a book and read about theology. And that’s okay. It’s how I got interested in taking the subject on as a graduate student. It all starts with contemplation. We “think” about what it means to be alive, to have purpose. We wonder how we might make a difference in society. We question the “logic” of believing in God. Armed with such a burning desire to know, I enrolled in a master’s program in theology and started out on what so far has proved to be an amazing, breathtaking journey.

In week four of my theology class we considered the proper relationship between theological study, sanctification, contemplation, prayer, and action. Further, we discussed the type of character most conducive to theological insight, and how the systematic study of theology should impact one’s character. Generic “theological” study does not necessarily require any degree of sanctification. Many people choose to study theology or philosophy without any sense of what is meant by redemption or sanctification. These concepts are, however, imperative in Christian theology.

What is the proper relationship between theological study, sanctification, contemplation, prayer, and action?

I was amazed how little I understood about sanctification over the years. I thought it “just happened” when I “got saved.” Considering the decades of sinful behavior and active addiction I went through after accepting Christ (at age 13), I was far from sanctified. Of course, it does start with salvation. When we become redeemed, we are expected to “repent” of our old life. Then sanctification can begin. According to R.E.O. White, sanctification means “to make holy.” [1] It’s not uncommon for a new Christian to think this means he or she is made holy (shazam!) all at once. White further explains that to be sanctified is to be “set apart” from common or secular use.

First Corinthians 1:2 says we are sanctified in Christ Jesus, called to be saints. R.E.O. White writes that sanctification is not merely justification’s endgame; rather, it is justifying faith at work. The new believer is declared to be acquitted and clothed in the righteousness of Christ. Through sanctification, God begins to accomplish His will in us. This is often called becoming spiritually mature. We are not saved by good works, but there is little hope of sanctification without submitting to the will of God.

Thomas Aquinas says in the Summa Theologiae [2] that four of the gifts of the Spirit of the Lord are wisdom, understanding, knowledge, and counsel, and that these gifts have a direct impact on the intellect. Isaiah 11:2 says. “And the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD” (RSV). David Jeremiah explains that the coming king “will be endowed with the Spirit of the Lord, who provides the wisdom, ability, and allegiance to God that are necessary to accomplish a challenging task.” [3] Proverbs 2:6 says, “For the LORD gives wisdom; from his mouth come knowledge and understanding.” James reminds us that if we lack wisdom in any circumstance, we are to ask God and He will give it (James 1:5). Thomas Aquinas said any discourse of reason always begins from an understanding. It is critical, therefore, that we never attempt theology while lacking understanding. Although the work of the Spirit is already completed relative to the compiling of Scripture, His work regarding “illumination” is ongoing.

Prayer is the means by which we gain access to God. Just as we speak to the Father, and call upon Jesus, we must request from the Holy Spirit the guidance, understanding, knowledge, illumination, and discernment needed to effectively and accurately undertake systematic theology. It is equally important to pray for guidance regarding God’s call on our lives. When I decided to change my major from the master’s in counseling program to the master’s in theology, I spent weeks in prayer. I consulted with my pastor, several lay ministry friends, family members, my CCU student advisor, two professors, and several elders at my church. I cannot fathom undertaking a systematic study of Christian theology without prayer.

What type of character is most conducive to theological insight, and how should it change as the result of undertaking theological study?

In any theological undertaking, one would expect there to be a change of character. I think of Nabeel Qureshi (1983-2017), author, speaker, lecturer, and apologist, who converted to Christianity from Islam after spending nearly two years conducting an exegetical study of the Holy Bible. His character, if you will, was that of a loving, dedicated, well-behaved young man who had been raised in a religious home. In fact, no one in his immediate or extended family were extremists or jihadists. He loved the Qur’an, Allah, and his messenger Muhammad. This “character” coupled with a sharp intellect likely contributed to his willingness to examine the theology of Islam, and, ultimately, compare it to Christianity.

Tradition injects a lot into character, and, when that character matures, one becomes curious about tradition, religion, politics, culture, the meaning of life, and so on. Qureshi said one of the greatest hardships he faced was having to inform his parents he had become a Christian. He was, after all, part of a “community of believers” that were bonded together by solid theological principles and deep-seated tradition. He believed in Islam. He revered Muhammad. Regardless, once he met Jesus Christ, he could no longer reject Him than he could make himself stop breathing. This is precisely the type of character it requires to begin a theological study.

Insight comes from honest, rigorous, open-minded, and thorough study. We’ve been told that theology is in its simplest form “the study of God.” For me, the desire to know God stems from my burning desire to know why my earthly father seemed to hate me so much and, more frighteningly, whether my Heavenly Father was as mean-spirited, vindictive, nasty, judging, and punishing. (Incidentally, I eventually learned that my dad did not hate me, and he did the best he could to keep me from running off the rails and into the gutter.)

If God were to be “the same as” my dad, I would have no time for Him. Regardless, somewhere deep inside, I wanted to know several things. First, exactly who or what was this Christian God I’d heard of at church? Second, was He authoritative—leading from a position of authority and strength, love and longsuffering—or authoritarian—ruling over everyone with a heavenly despotic fist, ready to accuse and condemn? Third, was it true, as my father said many times, that I was worthless, or was there hope that my life had some greater meaning?

As to what type of character should result from theological study, Trevor Hart said, “Faith is not a natural progression from knowledge or experiences available to all, but results from a special dispensation which sets us in the perspective from which the truth may be seen, and demands a response” [4] [italics mine]. In other words, deciding to systematically study Christian theology is both a soulful drive or ambition and a rigorous discipline. I have gone through numerous personal changes as an undergraduate student of psychology at Colorado Christian University. I believe those changes set the stage for my choosing to take on a master’s level study of theology. There is a progression at play. Had I not first chosen to return to college, I would not have discovered CCU; had I not enrolled at CCU, I would not be the Christian I am today; and, had I not grown more mature in Christ as an undergraduate, I would not have undergone the requisite changes conducive to undertaking a master’s degree in theology.

This is the fourth week of my first theology class, and already I feel tectonic shifts within me. My personality has brightened, and my mind has cleared. I am ravenous for information about theology, Christology, eschatology, and apologetics. I see people as God sees them, and I’ve begun to feel a heartache for those who will never see the truth about the life, love, ministry, death, and resurrection of Jesus Christ. I have started to keep my promises more consistently than I used to, and I exercise greater control over my tongue (which was no easy task!). I even noticed a major change in the amount of television I watch. All of that notwithstanding, I find myself asking God every morning to put a task before me; to lead me where He needs me to go; to break my heart for what breaks His.

Footnotes

[1] R.E.O. White. “Sanctification.” Evangelical Dictionary of Theology. (Grand Rapids: Baker Academic, 2017), 770

[2] Thomas Aquinas. Summa Theologiae, I.II, q. 68, a1

[3] David Jeremiah. The Jeremiah Study Bible. (Nashville: Thomas Nelson, Inc., 2013), 893-94.

[4] Trevor Hart. Faith Thinking. (Eugene:Wipf & Stock Publishers, 1995), 75.

 

 

The Accidental Poet Spirituality

God’s Grace Teaching Us

For the grace of God has appeared that offers salvation to all people. It teaches us to say No to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:11-12, NIV).

Man Kneeling

The doctrine of grace is an amazing concept. Grace, of course, means “goodwill,” “loving-kindness,” or “favor.” I love the commentary that grace is God’s “unmerited favor.” This explains not only the helpless, hopeless, sinful condition of mankind and its need for ransom or redemption; it highlights God’s undying, incomprehensible unconditional love. Grace cannot be purchased. It is a free gift of God—albeit not free in the simplest use of the word. It cost God the life of His only begotten Son. It cost Jesus indescribable, excruciating pain, unfathomable emotional distress, rejection, persecution, torture, and death. Taking mankind’s sin on at the time of crucifixion cost Jesus to be cut off by God. At that instant, Jesus became the sin of the world. God had to turn His face away. Jesus, feeling the abandonment of the Father, cried out, “Eli, Eli, lemasabachthani?” (which means, “My God, my God, why have you forsaken me” (Matthew 27:46, NIV).

GOD’S GRACE OFFERS US SALVATION AND JUSTIFICATION

Christian scholars and writers have long considered the connection between grace and justification. “…and all are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:24, NIV). Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (NIV). It amounts to a full pardon of our sins to the point where God remembers our offenses no more. Hebrews 8:12 says, “For I will forgive their wickedness and will remember their sins no more” (NIV). Psalm 103:11-12 tells us, “For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us” (NIV). We’re at a loss to comprehend this degree of grace. There is no human equivalent. We lack the capacity for this level of forgiveness and love.

Romans 5:1-2 says, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God” (NIV). Verse 2 clearly states that we have access by faith into this grace. Paul explains in Ephesians 1:5-6 (speaking to non-Jews), that we all have been granted sonship through Jesus Christ “…in accordance with his pleasure and will” (NIV). In the original Greek, the word for “granted sonship” is charitoo, which means “highly favored.” The Greek wording can also signify “the favor of God.”

God’s grace is woven throughout Paul’s writings. Hiebert (1979) writes, “Paul could not think of Christian truth and conduct apart from God’s grace” (vol. 11, p. 439). Guthrie (1990), wrote, “The expression, the grace of God, may fairly be said to be the key word of Paul’s theology…. He cannot think of Christian salvation apart from the grace of God…” (p. 198) [Italics added].

GOD’S GRACE [ALSO] TEACHES US

The grace of God not only saves the souls of all who believe in his Son; it also works in believers’ lives to teach and instruct them. God’s grace, working through His Word, instructs and shapes our thinking and living. God says that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age. It is the will of God that we turn away from all that is worldly and spiritually compromising. He wants us to walk in godliness, imitating Christ in all we do. God works this into our hearts by His grace.

God’s grace first saves and then trains His people
for godliness and good deeds.

We can actually grow strong in grace. 2 Timothy 2:1 says, “You then, my son, be strong in the grace that is Christ Jesus” (NIV). God’s grace can help, teach, and empower us. The grace that restores our relationship with God through Jesus is theologically referred to as special grace. This is when God opens the eyes of a sinner and illuminates the truth about himself to that person. It is special in many ways, but the word special refers to its lack of common use by everyone. Saving grace is not experienced by the whole world but only by Christians. Common grace is God’s grace that every human experiences. It does not refer to our restored relationship with God, but rather to the gifts God gives both to the saved and the unsaved—to His church and to the world. Special grace affects us spiritually and common grace affects us physically and materially. All things are from God. No human deserves anything from God. Accordingly, all good things we have are by God’s grace. When God restores our relationship with Him through faith in his Son, this is by special grace. When He gives us all we need, this is by His common grace. But in short, all good things, spiritually and physically, are given to us by grace.

God’s grace helps by empowering us to serve Him. In other words, grace is also the power and ability of God working through us. This is paramount to growing and succeeding as a Christian. Without God’s divine power and ability operating through us, we will never make it to the tops of mountains that He is calling us to climb for Him. We will never be able to reach the goals, the aspirations, and the finish lines that God has in store for us unless we have the power of His Holy Spirit working in us and through us. Too many Christians are trying to reach their goals and aspirations operating out of their own power and strength. Paul said in 2 Corinthians 12:9-10, “But he said to me, ‘My grace is sufficient for you, for my power is made great in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (NIV).

The word “instructing” means, “child-training.” It includes teaching, but also, correcting and disciplining. It is a process that begins at salvation and continues until we stand before the Lord. Note that grace does not mean, “hang loose and live as sloppily as you please.” Paul succinctly stated, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who died to sin; how can we live in it any longer” (NIV).

Grace trains, disciplines, and instructs us in godly living. When we experience God’s unmerited favor in Jesus Christ, it motivates us to want to please Him in everything we do. So we open God’s Word. As we read, we begin to realize that there is much in our lives that displeases the Lord, who gave Himself on the cross to save us from His judgment. We are to begin walking on the path that Jesus described as denying ourselves daily, taking up our crosses, and following Him (see Luke 9:23). Grace trains us to live righteously. This refers to a life of integrity and uprightness in our dealings with others. It means conforming to God’s standards of conduct, as revealed in the commandments of His Word.

CONCLUDING REMARKS

Most of us don’t really understand the full power and scope of grace. Yes, we know we’re “saved by grace.” That’s easy. Well, maybe simpler. We don’t even begin to understand the real power it can release in our lives. The Bible gives us many examples of the power of grace available to the early Church in Jerusalem. That same power is available to anyone who’s ever sinned and fallen short of the glory of God. Thank God, that means you and I qualify! Whenever we’re beleaguered by Satan, we need to follow the example of the early Christians.

Christianity teaches that what we deserve is death with no hope of resurrection. While everyone desperately needs it, grace is not about us. Grace is fundamentally a word about God.

Remember, God’s grace is free and it is unmerited.

References

Guthrie, D. (1990). Tyndale New Testament Commentaries: The Pastoral Epistles, revised ed. Grand Rapids, MI: Zondervan Press.

Hiebert, D. (1979). The Expositor’s Bible Commentary. Grand Rapids, MI: Zondervan Press.

 

 

The Accidental Poet Spirituality

Why Do Christians Still Sin?

If we really knew God, our behavior would change radically and instantly.

Many Christians are living under half a Gospel. Christ died for our sins. When we pray to receive Him, believing in our heart that He is the Messiah, we die with Him, and are buried with Him. If we leave it there, where is our resurrection? If we do not repent from continual, deliberate sin, do we not act as if His death and resurrection was a worthless gesture? Think of it this way. If you came across a dead man lying along a road and you had the power to save him, what would you do? Give him life? If that is all you did, then he would merely die again one day. You would have to cure the disease that caused him to die in the first place.

The True Definition of a Christian

Regardless of how overused the word Christian has become, the biblical definition of a Christian is one who is a follower of Christ; a disciple of Jesus (see Acts 11:26). A Christian is not merely someone who has ascribed to a particular set of religious beliefs or practices, joined a church, said a penitent prayer, or participated in certain sacraments or rituals. A Christian is a person who has responded to the conviction of the Holy Spirit and has put his or her whole faith in the finished work of the cross of Christ for salvation. Christians have repented of their sin and have made Jesus Lord of their lives. Romans 10:9-10 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (NIV).

We Can’t Deny We Still Sin

The Bible says, “For the wages of sin is death… (Romans 6:23a, NIV). Jesus went to the cross and died for our sins. Is the whole Gospel simply curing the disease that caused us to die? Not at all. Finish reading the verse: “…but the gift of God is eternal life in Christ Jesus our Lord” (v. 23b). When we forget the entire Gospel, we remain fleshly. We are forgiven yet not redeemed. Sounds strange, right? Almost counter-intuitive. Surely, we’ve been ransomed from the wages of sin by the death of Christ. However, full redemption provides a number of benefits we need in order to live righteously. Redemption provides us with eternal life; forgiveness of sins; a right relationship with God; guidance from the Holy Spirit; adoption into God’s Holy family. When we’re redeemed, we become different people. We are truly alive in Christ. We are now free to choose to live in the Spirit and not in the flesh.

The First Epistle of John was written to Christians. We’re told in 1:8-10, “If we claim to be without sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us” (NIV). God tells us not to deny that we sin, saying if we do, we’re actually calling Him a liar. Verse 9 indicates what we’re to do when—not if—we sin. He promises to forgive us and cleanse us of the unrighteousness associated with our sin.

1 John 3:9 says, “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God” (NIV) [Italics mine]. These types of seeming contradictions confuse new Christians and drive agnostics and atheists crazy. This, however, is not a contradiction. John’s idea of committing sin on a permanent, habitual basis is further explained in 3 John 1:11: “Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God” (NIV).

In 1 John 3:6-9, the apostle is examining the question of whether a person “born of God” can commit sin. In verse 6, he writes, “No one who lives in him keeps on sinning.” In verse 9, he emphatically shares, “No one who is born of God will continue to sin.” John seems to say it is not possible for those who are really  born again to continue to sin. If that were true, there would not be many genuine Christians. This is not what John means. Remember, every believer still possesses a fallen, sin nature, as well as the indwelling Holy Spirit. This reminds me of the old Cherokee saying that we all possess two wolves inside us. One is evil—he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, and ego. The other is good—he is joy, peace, love, hope, serenity, humility, kindness, benevolence, truth, compassion, and faith. Which wolf will win the fight? The one you feed.

The correct translation of 1 John 3:8 should be, “The one who practices sin.”

What Does It Mean to “Practice Sin?”

Hebrews 10:26-27 says, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God” (NIV). The Greek word for committing sin (poieo) means to be seen sinning, or to display a sinful behavior. Certainly, this will present a poor witness, making the Christian appear hypocritical. I’ve been there, my friends. Far too many times. I’ve often said, “If I don’t start behaving better in public—stop raging at stupid tailgaters, for example—I’m going to take the Jesus First plate off the front of my car.” The Greek word for practicing sin (prasso) means to perform repeatedly or habitually, and hints of deeds, acts, or using arts. Notice the plurality and repetition here.

In Matthew Henry’s Concise Commentary on the Whole Bible, we read the following regarding Hebrews 10:26-31:

The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life… all this does not in the least mean than any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ’s sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out” (pp. 1212-1213).

The Nature of the Problem

The Bible teaches we are dead in our “trespasses and sins” (Ephesians 2:1) and “were by nature children of wrath” (2:3) [Emphasis added]. In other words, we were born physically alive but spiritually dead. We had no access to God’s presence in our lives, nor knowledge of His ways. We simply lived our lives devoid of God, unless and until someone introduced us to the Gospel. Paul plainly explained, “For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want” (NIV).

The flesh can be described as existence apart from God—a life dominated by sin or a drive opposed to God. Obviously, the flesh considers itself self-reliant rather than God-dependent; it is self-centered rather than Christ-centered. Mankind, accordingly, is sinful by nature and spiritually dead. But, at the moment of salvation, God transfers us from the domain of sin and darkness to the Kingdom of His beloved Son (see Colossians 1:13). Additionally, sin’s dominion through the flesh has been broken. As believers, we are no longer in the flesh—we are in Christ. We have to believe that our new identity is in the life of Christ and commit ourselves accordingly.

If you are a new creation in Christ, have you ever wondered why you still think and feel at times the same way you did before? Because everything you learned before you knew Christ is still programmed into your memory. Unfortunately, there is no mental delete button. Surely, this is why Paul says, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind” (Romans 12:2, NIV) [Emphasis mine]. We have to renew how we think, not delete our old way of thinking.

Concluding Remarks

God’s work of atonement changes us from sinners to saints. No doubt this is a hard concept to comprehend as a new Christian. The radical change—aptly called regeneration—is effected at the moment of salvation. The ongoing change in the believer’s daily walk continues throughout life. The progressive work of sanctification, however, is only fully effective when the radical, inner transformation by regeneration is recognized, accepted, and appropriated by faith.

New believers are dominated by the flesh and deceived by the devil. It takes time and practice to renew the mind and overcome the patterns of the flesh. We have to believe we have a new nature. Our “new self” is oriented toward God. Being a child of God and being free in Christ is positional truth and the birthright of every believer. However, because of a lack of repentance and ignorance of the truth, many believers are not living like liberated children of God. Our freedom from sin’s domination hinges on knowledge of the truth.

Hmm. In other words, the truth will set us free. Where have I heard that before?

 

 

 

The Accidental Poet Spirituality

Justification versus Sanctification

Sanctification Dove.jpg

Justification and sanctification are not the same thing. The basic dictionary definition of justification is “the action of showing something to be right or reasonable.” The theological definition is “the action of declaring or making righteous in the sight of God.” Sanctification is an ongoing process. It comes from the Greek word hagiazo, which means to be separate or set apart. As we’ll see later, sanctification is not the same as salvation. We’ll also see that justification is a transaction and sanctification is a transformation.

Justification is a Transaction

In Christian doctrine, justification is God’s act of removing the guilt and penalty of sin, and imputing His righteousness through the atoning sacrifice of Jesus Christ. Romans 3:22-24 says, “This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus” (NIV).

Eugene Peterson provides the following translation of Romans 3:21-24: “But in our time something new has been added. What Moses and the prophets witnessed to all those years has happened. The God-setting-things-right that we read about has become Jesus-setting-things-right for us. And not only for us, but for everyone who believes in him. For there is no difference between us and them in this. Since we’ve compiled this long and sorry record as sinners (both us and them) and proved that we are utterly incapable of living the glorious lives God wills for us, God did it for us. Out of sheer generosity he put us in right standing with himself. A pure gift. He got us out of the mess we’re in and restored us to where he always wanted us to be. And he did it by means of Jesus Christ” (MSG) [Emphasis added].

righteous-citizens.png

We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice covers our sin, allowing God to see us as perfect and unblemished. Certainly, it should be obvious that this is something we simply cannot accomplish on our own. Martin Luther, in his Commentary on Romans, says, “St. Augustine writes in the ninth chapter of his book Concerning the Spirit and the Letter: ‘He does not speak of the righteousness of God, by which God is righteous, but of that with which He clothes a person when He justifies the ungodly.’ Again in the eleventh chapter he comments: ‘But now the righteousness of God without the law is manifested; that is, God imparts it to the believer by the Spirit of grace without the work of the Law, or without the help of the Law. Through the Law God opens man’s eyes so that he sees his helplessness and by faith takes refuge to His mercy and so is healed.'”

Reach For God

Romans 5:18-19 sums up this concept quite nicely. “Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the one man the many were made righteous” (NIV). It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have full assurance of their salvation. It is the fact of justification that enables God to begin the process of sanctification—the process by which God makes us in reality what we already are positionally. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God” (Romans 5:1-2, NIV).

Sanctification is a Transformation

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The very moment we are saved in Christ we are also immediately sanctified and begin the process of being conformed to the image of Christ. As God’s children, we are set apart from that moment to carry out His divine purposes. Hebrews 10:14 says, “For by one sacrifice he has made perfect forever those who are being made holy” (NIV). Peterson’s translation says, “It was a perfect sacrifice by a perfect person to perfect some very imperfect people. By that single offering, he did everything that needed to be done for everyone who takes part in the purifying process” (MSG).

Sanctification is different than salvation. It is important to differentiate between the two concepts. Jesus gave his life on the cross as a sacrifice for our sins. His blood washes away our sins and frees us from eternal suffering and damnation. Believers are save because of what Christ has already done. We can do absolutely nothing to earn salvation. Sanctification occurs as a result of salvation. But sanctification does not stop there. Instead, it is a progressive process that continues in a believer’s life. This is because even as Christians we still have the capacity to sin. We find ourselves in a spiritual battle the moment we confess Christ as Messiah and decide to follow Him. Paul describes this inner battle in Galatians 5:17: “For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not [able] to do whatever you want” (NIV).

Paul notes in Romans 15:16 that through the grace of God he became a minister of the Gospel to the Gentiles so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit. Paul’s ministry was not merely to win converts to Christ; he intended to see people become sanctified. He says, “I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done…” (v. 18). Obedience leads to sanctification. Romans 6:17 says, “But thanks be to God that, though you used to be slaves to sin, you have come to obey from your heart the pattern of teaching that has now claimed your allegiance. You have been set free from sin and have become slaves to righteousness.” (NIV).

Sanctification is the Key to Spiritual Growth

Sanctification is both a matter of position and progression. Indeed, we’re told to work toward perfection—that is, maturity in Christ. We’re to move from milk to solid food. We are sanctified because Jesus Christ has saved us and yet sanctification continues to work within to transform us into the likeness of Christ. Sanctification is the responsibility of every believer in Christ. When we choose to pursue sanctification in our life, positive growth occurs. It is important to remember this is a process, and cannot be rushed. Like a newborn baby that gradually matures unto adulthood, so is the work of sanctification in the life of a new Christian. The work of sanctification will ultimately be completed in every believer’s life when Christ returns.

Paul writes, “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.” (1 Thessalonians 5:23)

 

The Accidental Poet Spirituality

Salvation By Grace Through Faith

The doctrine of soteriology (salvation) is one of the most precious doctrines in all the Word of God. At the same time, it is one of the most debated and misunderstood doctrines.

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The Independent Fundamental Churches of America adopted the following edict relative to salvation: “We believe that salvation is the gift of God brought to man by grace and received by personal faith in the Lord Jesus Christ, whose precious blood was shed on Calvary for the forgiveness of our sins (Ephesians 2:8-10; John 1:12; Ephesians 1:7; 1 Peter 1:18, 19).” Constitution of IFCA International, Article IV, Section 1, Paragraph 6.

Faith That Does Not Save

Religion teaches that we try to please God through our own efforts. We need to “earn it.” Some individuals profess faith in Christ but have failed to trust in the person and work of Christ alone. This kind of faith will show no evidence of spiritual life. A person must be prepared to believe in Christ. He must be aware of his need of salvation as was the jailer at Philippi (Acts 16:30). He must be conscious of his hopeless condition apart from God and the sinfulness that has caused this estrangement (Isaiah 64:6; Romans 3:10, 11, 18, 23; Ephesians 2:12). He must also have had presented to him information about the death of Christ and His resurrection and the sufficiency of Christ’s sacrifice in dealing with his sin (1 Corinthians 15:1-4).

True salvation requires the work of God. An unsaved man, who is spiritually dead, must be enabled by the Spirit of God to believe. This involves the convicting work of the Spirit of God concerning sin and unbelief, God’s righteousness which can be bestowed on the individual, and that Christ died for the sins of the world (John 16:7-11; 1 John 2:1-2). The unsaved person must receive grace and enablement from God to believe as stated in Ephesians 2:8-10, “Saving is all His idea, and all His work. All we do is trust Him enough to let Him do it. It’s God’s gift from start to finish. We don’t play the major role. If we did, we’d probably go around bragging that we’d done the whole thing. No, we neither make nor save ourselves. God does both the making and saving. He creates each of us by Christ Jesus to join Him in the work He does, the good work He has gotten ready for us to do, work we had better be doing” (MSG).

In Ephesians 2:1-3, Paul does not identify people without Christ as unfulfilled or incomplete; he describes them as dead. Their spirits were dead because they had broken their relationship with the source of life itself: God. We are not saved by our good works, but we are saved for good works. Our salvation, and our ability to do good works, is 100% God, not 99% God and 1% us. Prior to our salvation, we were spiritually dead—unable to do any good work sufficient enough to assure our salvation. God made each of us unique. We each have a specific calling or capacity to participate in the redemption and restoration of the entirety of creation. The greatest miracle—aside from the resurrection which makes all other miracles possible—is the changed life.

Definition of Faith

Saving faith consists of two indispensable elements. First, there’s the intellectual element—an awareness of the facts of the Gospel, particularly about Christ’s sacrificial death for sins and His physical resurrection, and a persuasion that these facts are true (1 Corinthians 15:3-8). Second, there is the volitional element—a total personal reliance upon Christ and the power inherent in His death to provide forgiveness of sins and everlasting life (John 3:16; 14:6; Acts 4:12; 16:31; Romans 1:16; 3:21-26). This is a matter of will; of wanting to choose Christ.

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The absence of either of these elements indicates that the seeker’s faith is not of a quality that leads to salvation. The intellectual apprehension of orthodox doctrine alone will avail nothing (James 2:19). A volitional act of faith in the wrong object (e.g., John 2:23-24; 6:26-27; 8:31, 44) is useless. To save, faith must be directed toward the person and work of the Lord Jesus Christ (Romans 3:22). Some suitable expressions equivalent to the reliance on Christ that brings salvation include “believe in,” “trust in,” and “depend on.” Other terminology that may be misleading in representing this relationship include “submit to,” “yield to,” “dedicate [oneself] to,” and “make Jesus Lord of one’s life.” These are better reserved for a stage of sanctification that usually comes subsequent to saving faith. Two additional phrases, “make a commitment to” and “become a disciple of,” are ambiguous because they could or could not refer to reliance on Christ, depending on how they are defined. “Repent” is not a suitable way to describe saving faith, because it only partially represents what it is to rely on Christ.

Responsibility For Faith

The exercise of saving faith is the responsibility of the sinner in need of salvation. For the one coming to Christ, saving faith is uncomplicated (Acts 16:31). He decides to put his eternal well-being into the hands of Christ as his Savior. Subsequent to regeneration, he has a growing awareness of the far-reaching effects of what he has done, but this fuller grasp of the implications of saving faith is not a condition for salvation. The responsibility for the choice is wholly his. At the time of or subsequent to regeneration, he realizes that the totality of the salvation process is a gift of God, including the grace of God and his own choice to believe (Ephesians 2:8-9). It is something for which he himself can take no credit.

Implications of Faith

Faith that is saving faith carries with it certain implications, characteristics if you will, which a new believer might not be conscious of at the point of initial trust in Christ. The one under conviction is persuaded that the finished work of Christ is sufficient and that nothing else is needed. At the time of his decision, he may be so overwhelmed with his dependence on Christ that the implications of such dependence are not his primary focus of attention.

The absence of the following implications may indicate that his dependence is not on Christ alone:

  1. Christ is God and consequently sovereign Lord over all things and as such is the object of saving faith (Acts 16:31; Romans 10:9; Hebrews 1:8). Few people at the moment of salvation understand fully the implications of Christ’s sovereignty for their own lives well enough to comply with the exhortation of Romans 12:1-2.
  2. Obedience to the command of the Gospel to believe in Christ (Romans 1:5; 10:16) is another way of looking at saving faith, but beyond that initial obedience is implied an absence of rebellion against what Christ stands for (John 3:36). One can hardly place his full trust in Christ while harboring enmity against Him or having a predisposition to oppose Him.
  3. Repentance is a change of mind toward sin, self, and the Savior (Acts 2:38; 17:30; 1 Thessalonians 1:9). A person can hardly seek forgiveness for something toward which he has no aversion (Acts 2:36; 11:18; 20:21; 26:20; 1 Peter 2:24).

Results of Faith

GOOD WORKS

At the time of saving faith, a believer is regenerated by the Spirit (Titus 3:5), indwelt by the Spirit (1 Corinthians 6:19), sealed by the Spirit (Ephesians 4:30), and baptized by the Spirit (1 Corinthians 12:13). Always associated with saving faith is the impartation to the believer of a new nature (Romans 6:5-7; Galatians 2:20; Colossians 3:9-10) which displays its presence through good works (1 Corinthians 4:5; James 2:18, 21-26). Good works may not always be immediately discernible by man, but are an inevitable consequence of the new birth which occurs in conjunction with saving faith (John 3:3, 5; Ephesians 2:10; Titus 2:11-12, 14; 3:8; 1 Peter 1:3, 23). Salvation is in no way contingent on good works.

Faith in Christ which does not result in “good works” (Ephesians 2:9-10) is not saving faith, but is actually dead faith (James 2:17, 20, 26). The missing element in such faith may be intellectual, a failure to grasp or accept the truthfulness of the facts of the Gospel, or it may be volitional, a failure to trust Christ wholly for forgiveness of sins. Failure to trust Christ completely may be traceable to attempts to accumulate merit through the performance of human works by attempting to add to the finished work of Christ (Romans 4:5; 2 Corinthians 13:5; Galatians 2:16; 2 Timothy 1:9).

SANCTIFICATION

Sanctification in the experience of the believer is the logical continuation of saving faith, namely:

  1. The believer is expected to submit to the lordship of Christ over all things in his life (Romans 6:11-13; 12:1-2).
  2. The implied obedience to Christ is expected to become an active obedience to Christ’s explicit commands (James 4:7-10; 1 John 2:3-10).
  3. The implied repentance is expected to become explicit, resulting in a purging of sinful behavior (1 Corinthians 5:7; 6:9-10, 18; 1 Thessalonians 4:1-8; 1 Peter 4:15-16).

The lack of such progress in sanctification is characteristic of a carnal Christian (1 Corinthians 3:1-4). God may tolerate this lack of response to the regenerating work of the Holy Spirit for a time, but will eventually bring chastening against the delinquent saved person. Such delinquency without correction may serve notice that the person’s profession was not saving faith (1 Corinthians 11:30-32; Titus 1:15-16; Hebrews 12:5-11).

The best method of confronting the carnal or pretending Christian with the insufficiency of his faith is through showing him that God judges sin (Matthew 16:24-28; 1 John 3:6, 9; 5:18). The carnal Christian is faced with the illogical nature of his behavior and forced to reevaluate his spiritual standing; the pretending Christian is faced with the realization that he was never saved.

Assurance of eternal life is provided by God’s written Word (1 John 5:13). Yet, the Scripture brings reminders and tests to cause those who have professed faith in Christ to examine themselves (1 Corinthians 11:28, 15:2; 2 Corinthians 13:5, 2 Peter 1:10). When carnality creeps into the life of a believer, causing him to fail the test of self-examination, he may entertain doubts about whether he has met the biblical criteria of saving faith. The solution for such doubt is for the believer to confess the sin which has broken his fellowship with God (1 John 1:5-10).

For the Sake of Clarification

When it comes to the subject of “salvation and good works,” there are two serious errors that plague the church. One is that of Roman Catholicism, which teaches that in order to gain enough merit for salvation, we must add our “good works” to what Christ did on the cross. Under this view, you can never know for sure whether or not you are saved. Accordingly, you feel compelled to keep adding good works to your account.

The other error, which is more prevalent in evangelical churches, is that good works have no connection whatsoever with salvation. This view teaches that since we are saved through faith by grace alone, a person may believe in Christ as Savior without a life of good works to follow. A person may recite the sinner’s prayer and profess to believe in Jesus Christ as his Savior, yet later profess to be an atheist and live in gross sin. Still, because he professed aloud to believe in Christ, he thinks he will be in heaven simply because of the words he spoke. Salvation requires God raising a sinner from death to life, which ultimately results in a changed life. It severs repentance from saving faith and teaches that saving faith is based solely on believing the facts of the Gospel.

Genuine salvation is entirely of God and inevitably results in a life of good works.

Some biblical scholars have noted a conflict between Paul and James over the matter of justification by faith versus works (compare Romans 3:24, 28 and James 2:18-26). But both men are saying the same thing from different angles to address different issues. Paul attacked the claim of the Pharisees that our good works will commend us to God. He argues that no one can ever be good enough to earn salvation. God justifies guilty sinners through faith in Christ alone. James was attacking the view that saving faith does not necessarily result in good works, but genuine faith produces good works.

That is precisely what Paul is clarifying in Ephesians 2:10. While salvation is entirely of God, so are the good works that follow salvation. God has ordained the entire process. Just as we cannot claim any glory for ourselves in our initial salvation, even so we cannot claim any glory in our subsequent good works. God is behind the entirety of our salvation from start to finish. Thus He gets all the glory.

Concluding Remarks

In closing, there are two main applications to consider. First, make sure that you are a new creation in Christ. Have you truly been saved by His grace through faith in Christ alone? We can only become a Christian by being created. “But we cannot create ourselves,” you may say. This is true, and accordingly we need to quit all pretense about being creators. The further we retreat from self-conceit the better, for it is God who must create us anew. We cannot work for God until God first has done His work of saving grace in us.

Second, if you have been saved, the focus of your life should be, “Lord, what will You have me to do?” Paul asked God that question immediately after his experience on the road to Damascus. The Lord replied, “Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do” (Acts 22:10). God had already prepared Paul’s future ministry long before Paul’s conversion. Paul had to learn God’s plan and walk in it. So do you!

Salvation is not simply a ticket to heaven after death. Rather, it is about being brought from death to life by the love and grace of God, communicated through Jesus Christ. When we are saved into new life, we begin to live now, on this earth, in an altogether different way. At least that’s God’s plan for us. We can also truncate His salvation and continue to live a deathly existence. But God has other things in store for us as His masterpiece. He has good works for us to do, works that contribute to His restoration of the world, works that build up rather than break down, works that fulfill us and make our lives meaningful.

The Accidental Poet Spirituality

Christ Suffered and Died: To Make Us Holy, Blameless, and Perfect

DURING THE WEEK LEADING up to Easter I will present seven distinct reasons why Christ suffered and died, culminating on Easter Sunday with To Reconcile Us to God. Today we look at Christ suffering and dying to make us holy, blameless, and perfect before the Father.

He has now reconciled [you] in His body of flesh by His death, in order to present you holy and blameless and above reproach before Him. (Colossians 1:22)

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ONE OF THE GREATEST heartaches in the Christian life is the slowness of our change. We hear the summons of God to love Him with all our heart and soul and mind and strength (Mark 12:30). But do we ever rise to that totality of affection and devotion? We cry out regularly with the apostle Paul, “O Wretched man that I am! Who will deliver me from this body of death?” (Romans 7:24). We groan even as we take fresh resolve: “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me His own” (Philippians 3:12).

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That very statement is the key to endurance and joy. “Christ Jesus has made me His own.” All my reaching and yearning and striving is not to belong to Christ (which has already happened), but to complete what is lacking in my likeness to Him. One of the greatest sources of joy and endurance for the Christian is knowing that in the imperfection of our progress we have already been perfected—and that this is owing to the suffering and death of Christ. “For by a single offering [namely, Himself!] He has perfected for all time those who are being sanctified” (Hebrews 10:14). This is amazing! In the same sentence He says we are “being sanctified” and we are already “perfected.”

Being sanctified means that we are imperfect and in process. We are becoming holy—but are not yet fully holy. And it is precisely these—and only these—who are already perfected. The joyful encouragement here is that the evidence of our perfection before God is not our experienced perfection, but our experienced progress. The good news is that being on the way is proof that we have arrived.

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The Bible pictures this again in the old language of dough and leaven (yeast). In the picture, leaven is evil. We are the lump of dough. It says, “Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7). Christians are “unleavened.” There is no leaven—no evil. We are perfected. For this reason we are to “cleanse out the old leaven.” We have been made unleavened in Christ. So we should now become unleavened in practice. In other words, we should become what we are.

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The basis of all this? “For Christ, our Passover lamb, has been sacrificed.” The suffering of Christ secures our perfection so firmly that it is already now a reality. Therefore, we fight against our sin not simply to become perfect, but because we are. The death of Jesus is the key to battling our imperfections on the firm foundation of our perfection.

The Accidental Poet Theology

What is the Gospel?

The Gospels tell the story of the Son of God Who became a human being, lived a sinless life, died a sacrificial death, was resurrected from the dead, and ascended back to the Father, offering salvation for all who believe in Him. The “good news” of the Gospel is the availability of God’s salvation to everyone who believes. Romans 1:16 says, “For I am not ashamed of the Gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.” (NIV) Not everyone is open to the message, of course, and to some it sounds rather absurd. For me, when I first heard it as a youngster at thirteen, I was able to take it on blind faith. By the time I reached college, I started picking it apart, trying to reason it out and explain it. As Paul said, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” (1 Corinthians 1:18)

Paul summarizes the Gospel message in his first letter to the Corinthians: “Now I would remind you, brothers, of the Gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you –  unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that He was buried, that He was raised on the third day in accordance with the Scriptures. (1 Corinthians 15:1-4)

Who is Jesus?

This is the most important question a person could ever ask. We must know Who He is, and the Gospels provide the answer. Herod, who had John the Baptist beheaded, was perplexed by the miracles performed by Jesus and thought He was John raised from the dead. (Luke 9:7-9) Some thought Jesus was Elijah, risen. Christ asked His disciples, “Who do the crowds say that I am?” They respond in the same manner as Herod: John the Baptist, Elijah, or perhaps other risen Old Testament prophets. Jesus asks Peter, “But who do you say that I am? Peter answers, “God’s Messiah.” (Luke 9:18-20)(NIV)

The disciples had been rather slow in grasping Who Jesus is, and His earthly ministry was coming to an end. He was about to enter Jerusalem where He would suffer and die. Although Peter’s confession seems sincere, he ultimately denies Jesus three times. Of course, Peter later remembers his conversation with Jesus about His true identity, and it would strengthen him tremendously. Of course, this question is for all of us. Who do we say Jesus is? Do we fully grasp His identity?

What is the Meaning of His Death?

The death of Jesus served several purposes, some of what are interconnected. It was substitutionary – He died for our sins in our place so that we will be freed from the death that we deserve. It is atonement for our sins – though we were separated from God through sin, we are now reconciled to Him (Romans 5:10; 2 Cor. 5:18-20; Ephesians 2:26; Colossians 1:20, 21), thereby reuniting God and man in a personal relationship; thus the term “at-one-ment.” It is a propitiation – one of my favorite terms, meaning appeasement or satisfaction (Romans 3:25; 1 John 2:2; 4:10) – and it expiates our guilt. It redeems us. We are ransomed “with the precious blood of Christ, like that of a lamb without blemish or spot.” (1 Peter 1:18-19; Mark 10:45; Matthew 20:28), and are forgiven (Colossians 1:14) and delivered from the curse of sin. (Ephesians 1:7)

Through His death we are adopted as children of God, having been born again through faith in Christ (John 1:12), and we are justified, as we are declared legally righteous. (Romans 3:21-26) Charles Spurgeon argues that when God sees saved sinners, He no longer sees sin in them but instead sees His dear Son  Jesus Christ covering us as a veil. “God will never strike a soul through the veil of His Son’s sacrifice,” says Spurgeon. “He accepts us because He cannot but accept His Son, who has become our covering.”

The Reality of His Resurrection.

Paul writes, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved.” (Romans 10:9) The Christian message that Jesus conquered Satan, sin, and death is not allegorical. As expressed in Genesis 3:15, Jesus allowed Satan to “strike His heal” by voluntarily dying on the cross, but in the very process of dying (and being resurrected), Jesus “crushed [Satan’s] head,” thereby defeating Satan, sin, and death. It’s been said by William Romaine, evangelical author and minister of the Church of England in the mid- to late 1700s, that “Death stung himself to death when he stung Christ.” You might recall that the honey bee, when it stings, cannot retract its stinger, thereby tearing out part of its digestive tract, leading to its death. In this regard, the honey bee sacrifices itself in defense of the hive.

Christ’s resurrection consummates God’s salvation plan for mankind. The historical fact of Jesus’ resurrection is pivotal to Christianity. Paul writes, “And if Christ has not been raised, our preaching is useless and so is your faith… And if Christ has not been raised, your faith is futile; you are still in your sins. Then those who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied.” (1 Corinthians 15:14, 17-19)(NIV)

A Call to Repent.

Repentance is not a separate requirement for salvation. We are saved through faith alone, but repentance goes hand-in-hand with believing. Faith and repentance must be seen as marriage partners and never separated. Repentance is a change of attitude and action from sin toward obedience to God. The Greek word for repentance (metanoó) literally means “I change my mind.” I’ve heard it described as a turning away from or doing a 180. This is a big issue for me. Presently, I am at a crossroads where I am finally ready to be obedient to God. Repentance signifies a person attaining a divinely provided new understanding of his or her behavior, and feeling compelled to change and begin a new relationship with God. Hebrews 6:1 says, “Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death.” (NIV) Walter Elwell, noted evangelical author, declares that repentance is “literally a change of mind, not about individual plans, intentions, or beliefs, but rather a change in the whole personality from a sinful course of action to God.”

A Call to Believe.

To believe in Jesus Christ requires more than mere intellectual assent that He is the Son of God. Saving faith is not merely accepting certain propositions as true. After all, even the demons believe and shudder. (James 2:19) I had a sponsor in my 12-step program say to me, “I hope one day you get God from your mind to your heart.” At first, I was offended. How dare you question my commitment to God? Yet my behavior was nowhere consistent with the Christian worldview I claimed to hold true to my heart.Indeed, I needed to stop thinking about God and start living God.

A call to believe involves trusting in Jesus Christ for the remission of your sins. It involves an act of the will. Personally, I have come to believe that our will resides in our heart and not in our mind. We have to see it as a faith-union with Christ, in which we cleave to our Savior. We need only believe in Christ for our eternal salvation. Nothing else is required. The Bible is clear on this. When the Philippian jailer asks Paul and Silas what he must do to be saved, they respond, “Believe in the Lord Jesus and you will be saved – and your household.” (Acts 16:30-31) We cannot earn our way to salvation. This plagued Martin Luther as a young monk. He wrestled with Romans 1:17 for months, lying awake at night, convinced he could never attain the righteous needed to live by faith. He constantly confessed his sins, fearful he’d left something out and would not be forgiven. He practiced self-sacrifice in order to “earn” God’s favor. His epiphany came when he realized God’s righteousness is not acquired by works but by belief.

Salvation is a gift from God. Paul says in Ephesians 2:8-9, “For it is by grace you have been saved, through faith – and this is not from yourselves. It is the gift of God – not by works, so that no one can boast.” (NIV)

My hope is that you have found salvation through faith in Christ Jesus. If you have not made that step, but are ready to do so, here is a simple prayer you can say right now:

Lord Jesus, for too long I’ve kept you out of my life. I know that I am a sinner and that I cannot save myself. No longer will I close the door when I hear you knocking. By faith I gratefully receive your gift of salvation. I am ready to trust you as my Lord and Savior. Thank you, Lord Jesus, for coming to earth. I believe you are the Son of God who died on the cross for my sins and rose from the dead on the third day. Thank you for bearing my sins and giving me the gift of eternal life. I believe your words are true. Come into my heart, Lord Jesus, and be my Savior. Amen.

God bless.

Steven Barto

The Accidental Poet Spirituality

A Study in Romans Chapter 8

In the Apostle Paul’s letter to the Romans, he explains that we are saved by grace, and not by obeying the Law of Moses. In Romans 6, he dealt with the old objection that if we are under grace, then why should we bother to change our ways. If all our sins are forgiven, why worry about sin? We read in Romans 6:1-2, “What shall we say then? Shall we continue in sin so that grace may abound?  God forbid!” Grace is no excuse to sin. We died to sin when we were crucified with Christ.

In Chapter 7, Paul clarifies the relationship between the law and sin. He begins with the example that the law has authority over someone only so long as he lives. When we died to sin, we also died to the Law of Moses. In the eyes of the law, we are dead. We’ve been given a new life in Christ. Abundant and free. We are supposed to avoid sin, but sin is no longer defined by the law of Moses. Rather, it is defined by the character of Christ.

In the eighth chapter of Romans, Paul makes a declaration of freedom; spiritual freedom through the Holy Spirit. He also speaks of four freedoms we who are believers are to enjoy right now. Remember in our last lesson that Paul told us we are saved by grace.  We are not saved by obeying the written law. This, we discussed, does not of course give us permission to sin. Rather, we should serve God by being slaves to righteousness rather than being slaves to our flesh.

Chapters 6, 7 and 8 of Romans deal with sanctification. In Chapter 6, Paul shows us that we must not continue in sin, but live in holiness. The main theme of Chapter 6 is surrender. Just because we are under grace as born-again Christians, we cannot continue to sin so that grace may abound. Romans 6:1-2 says, “What shall we say then? Shall we continue in sin that grace may abound? God forbid! Grace is no excuse to sin. How shall we, that are dead to sin, live any longer therein?” Remember, we died to sin when we were crucified with Christ. What had to be done was done. We are to walk in a new, resurrected life with Christ and not serve our flesh.

We are fleshly creatures, for sure. We have a body. We have a mind, will and a soul. We talked in the previous lesson about the struggle within us to live the Christian life. In Romans 7:24-25, Paul writes, “O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.” Romans 8:1 speaks of the ultimate freedom. It says, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”  Paul goes on to say in verse 2 that the Law of the Spirit in Christ Jesus has made us free from the Law of Sin and Death.”

The condemnation spoken about in verse one refers to “guilt.”  It refers us back to Romans 6:3-5 concerning how we were baptized in to Jesus Christ. We were baptized into His death, and  we were buried with Him. Likewise, we were raised up in new life with Him by the glory of the Father. We walk in a newness of life. For if we were planted (that is, grafted in) together with Christ in the likeness of His death, we shall also be in the likeness of His resurrection. Our old man is crucified with Christ. The body of sin was destroyed that we might no longer have to serve sin.

The second verse of Chapter 8 deals with two competing laws. The Law of the Spirit of Christ Jesus and the Law of Sin and Death. These are the two most powerful Laws in the Universe; the Law of the Spirit of Christ Jesus alone is stronger than the Law of Sin and Death. This means that if the believer attempts to live for God by any manner other than Faith in Christ and the Cross, he is doomed to fail. In reviewing our prior lesson on Chapter 7, we recall talking about how it’s a struggle to live the Christian life. Romans 7:24 says, “O wretched man that I am! Who shall deliver me from the body of this death?” Who will set me free?” Romans 7:25 says, “I thank God through Jesus Christ our Lord.”

We again see the answer in Romans 8:2, which says, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” There are fifteen things which the law of Moses could not do that are worth mentioning here:  the law could not justify us; it could not free us from sin and death; it could not free us from condemnation; it could not redeem us; it could not give us an inheritance; it could not bring righteousness; it could not impart the Holy Spirit; it could not perform miracles; it could not free us from the curse; it could not impart faith; it could not impart grace; it could not make us perfect; it could not control sin in man; it could not keep man from sin; and it could not enable a man to obey.

Let’s look at those freedoms we mentioned earlier. First, there is freedom from judgment. Romans 8:1-4, in the Amplified Bible, tells us, “Therefore [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit. For the law of the Spirit of life [which is] in Christ Jesus [the law of our new being] has freed me from the law of sin and of death. For God has done what the Law could not do, [its power] being weakened by the flesh [the entire nature of man without the Holy Spirit].  Sending His own Son in the guise of sinful flesh and as an offering for sin, [God] condemned sin in the flesh [subdued, overcame, deprived it of its power over all who accept that sacrifice]. So that the righteous and just requirement of the Law might be fully met in us who live and move not in the ways of the flesh but in the ways of the Spirit [our lives governed not by the standards and in according to the dictates of the flesh, but controlled by the Holy Spirit.]

Second, there is freedom from defeat. Romans 8:5-17 talks about how those that are after the flesh mind (i.e., pay attention to) the things of the flesh; but they that are after the Spirit, they mind the things of the Spirit. The phrase “after the flesh” literally means that which you set your affections on. Those who set their affections on the things of the flesh will naturally fulfill them.  Of course, verse 6 tells us that to be carnally minded is death, but to be spiritually minded is peace and life. Minding the things of the flesh is against God in every way. Such a mind will not obey the law of God, nor can it do so because it submits itself to sin. As long as the sinful mind lives in rebellion it cannot please God. So verse 8 tells us they that are in the flesh cannot please God.

The good news: If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwells in you. Quicken here means to make alive. You might remember Romans 7 being filled with words like “I,” “my,” and “me.” Romans 8 is characterized by the word “Spirit” 17 times. Through the power of the indwelling Holy Spirit, we have power to live a Christian life.

That kind of power is available to you when the Holy Spirit controls your mind. For the Apostle Paul, there are only two different mind sets, only two different thought patterns.  They are at odds with one another. Your mind is either controlled by the sinful nature or by the Spirit of Christ. There is no half-measure. In fact, Paul makes it very clear in verse 8 that if you have not the Spirit of Christ you are none of his. He means you’re not quite a Christian yet. When you trust Christ as your Lord and Savior, you are marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing your inheritance. (See Ephesians 1:13). The seal of the Holy Spirit is a metaphor for how God has given each believer the power of the Holy Spirit living inside enabling us to live differently than we did before.  We know the sinful nature is hostile to God. So if we have the Spirit of Christ in us, yet choose our fleshly behaviors, we grieve the Holy Spirit.

We get freedom from discouragement when we have the Spirit of Christ in us. Just as we get defeated when we feel like a failure, God knows we get discouraged when we don’t have Hope: when we don’t see purpose or meaning in our lives. What often opens the door to discouragement is pain and suffering. Paul says “look, I know you all are going to have pain and tough times, it’s part of life; part of living life as a believer in a hostile world. But it’s going to be worth it all when we see Jesus. Verse 12 tells us we are debtors not to the flesh, to live after the flesh. We owe the flesh nothing. It has no more control of our lives. We must not live in the sins of the flesh or we shall die. But if we will put to death the practices of the flesh by the Spirit, we shall live. Let’s look at Galatians 5:16-18.  My study Bible has the subheading of “victory.” The verses say, “This I say then, walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit and the Spirit against the flesh, and these are contrary the one to the other so that you cannot do the things that you would. But if you be led of the Spirit, you are not under the law.” We are going to get into this more in depth in a few weeks when we shift our focus from Romans to Galatians and study the works of the flesh and the fruit of the Spirit.

Despite our trials, our weakness and our sins, “we know that all things work together for good to them that love God, to them who are the called according to his purpose.” God does not cause all things, but he allows them and works with them for his purpose. He has a plan for us, and we can be confident that he will complete his work in us. God planned in advance that we should become like his Son, Jesus Christ. So he called us through the Gospel, justified us through faith in his Son, and united us with him in his glory: “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” (See Romans 8:29-30)

The meaning of foreknowledge and predestination is vigorously debated, and this verse does not resolve the debate, for Paul is not focusing on these words here (nor does he elsewhere). Paul is not commenting, for example, on whether God allows people to reject the glory he has planned for them. Paul’s purpose here, as he nears the climax of his presentation of the Gospel, is to assure readers that they do not need to worry about their salvation. If they want it, they’ll get it. And for rhetorical effect, Paul speaks even of being glorified in the past tense. It is as good as done. Even though we have struggles in this life, we can count on glory in the next life.

What, then, shall we say in response to these things? If God is for us, who can be against us? He who did not spare His own Son, but gave Him up for us all — how will He not also, along with Him, graciously give us all things? (verses 31-32). If God went so far as to give us his Son even when we were sinners, we can be sure that He will give us everything else that we need to make it. We can be sure that He is not going to get angry at us and take away His offer.

“Who will bring any charge against those whom God has chosen? It is God who justifies” (v. 33). On the day of judgment, no one can accuse us, for God has declared us not guilty. No one can condemn us, for Christ our Savior is interceding for us: “Who then is the one who condemns? No one. Christ Jesus who died — more than that, who was raised to life — is at the right hand of God and is also interceding for us” (v. 34). We have not just a sacrifice for our sins, but also a living Savior who continues to help us in our journey toward glory. Paul’s rhetorical skill shines in the stirring climax of the chapter: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: ‘For your sake we face death all day long; we are considered as sheep to be slaughtered.’” (verses 35-37, quoting Psalm 44:22) Can our troubles separate us from God? Even if we are killed for the faith, have we lost the battle?

“No, in all these things we are more than conquerors through Him who loved us.” (Romans 8:37) I like the fact that the Apostle Paul did not say that we will become conquerors if we work at it; rather, he said we are more than conquerors right now. This simply means that the work has been done by Christ. The enemy is defeated. We died to sin when Christ died, and we are raised up in life with Him. If we start acting like it, seeing ourselves as more than conquerors, we will live a prosperous and victorious life. Start looking through the eyes of faith. See yourself prospering, and keep that image in your heart and mind.