The Reality & Hope of Sanctification
Written by Matthew D. Adams |
Monday, March 27, 2023
The sanctifying power of the Spirit is much like uprooting and killing all the weeds that threaten to overtake us. Without the sanctifying power of the Spirit, sin would overrun our lives and choke us to death, but since we have a Helper – One who comes alongside of us in our weakness – we can be sure that we will be sanctified. We will be conformed to the image of Christ; we will be enabled to put to death sin our lives.
As many of you know, presbyteries (and local sessions!) of the Presbyterian Church in America are again proposing amendments to our Book of Church Order that will be considered at this summer’s General Assembly. In the mass of those amendments there are three that are gaining the attention. Why you might ask? Well, it’s a pretty simple answer…they are pertaining to our continued sexuality debates that have dominated our Assemblies for the past number of years. That’s right! There is a continued push to add language to our Book of Church Order that would outrightly disqualify a man from serving as an officer if he identifies with a sinful desire (like the term, “Gay Christian”). By being on social media, I have seen the frustration (even to the point for calling for a fundamental “purge”) from the progressive side of the denomination.
They do not understand why we need to do this “song and dance” for another year.
However, I believe that these three overtures are of utmost importance concerning the orthodoxy of our Church. Overtures 9, 16, and 17 seek to make a clear statement, and at the same time, sets up needed guardrails for Teaching Elders and Ruling Elders.
Admittedly, out of the three overtures that will be considered in Memphis by the Assembly, I am a proponent of Overture 17 which comes from the Session of Meadowview Reformed Presbyterian Church. Let’s take a look at the wording for that overture,
“7-4. Men who refer to a particular sin struggle as descriptive of their personhood, being, or identity are disqualified from holding office in the PCA”
This is a clear and concise statement, and personally, I believe that this is an overture that we should all be able to get behind. I have written about the Christian’s identity with before. You can find that article here. However, the identity conversation flows naturally into the conversation that needs to be had regarding sanctification. From what I have witnessed throughout the debates in the PCA regarding sexuality and identity, here is the crux of the argument – there is a real denial of the reality and hope of progressive sanctification.
It needs to be noted that sanctification is a vital part of our understanding of the ordo salutis – the order of salvation. In fact, the Westminster Divines include a definition of sanctification in our Shorter Catechism, Question 35,
“Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.”
Sanctification is a work of God’s free grace. We know this, and yet, it has been consistently denied in many conversations circulating around our denomination. In fact, we even heard comments stated openly about how a former Teaching Elder’s sinful desires have not been sanctified…at all. That they are just as attracted to their sin now as they were when they were first converted. That flies in the face of what our catechisms, better yet, what the scriptures, teach.
Paul exhorts the believers in Ephesus to continuously “put on the new man” which is created in “righteousness and holiness.” (Eph. 4:23-24) These words are reminiscent of the words that he writes in Colossians, and its a declaration that their identity has been changed through their justification and adoption; therefore, they are to take off the old rags of their sin and find the joy of putting on the clothes of Christ’s righteousness. And this happens, as our catechism states, “…more and more…” as the Spirit works within us. This is good news! Believer, by the power of God’s indwelling Spirit, we are going to be enabled more and more to die unto sin and pursue Christlikeness. The Spirit is sent by God as a part of his grand plan of salvation, to conform us to the image and likeness of His Son. Our salvation is much more than just a rescue mission; its a complete and total renovation! It is a transformation.
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The Sheep Need Shepherds
We serve a God who has designed the church with very specific features and functions. In his divine wisdom, he has planned out the integral parts of the church for particular purposes. Yet, because he loves us, he has also established that design with our spiritual advantage and joy in mind. Therefore, whether we’ve been called to be elders who will give an account for those souls entrusted to our care, or we’ve simply been called to submit to the care of those who have, Scripture is abundantly clear that the sheep need shepherds.
Throughout Scripture, there are certain themes that show up again and again. One of those is the concept of shepherd. The job of a shepherd was to care for a flock of sheep. Shepherds were tasked with the responsibility of protecting the sheep from predators and guiding them to good pastures for eating and suitable streams for drinking. As we read the Bible, especially the Old Testament, we realize that many of the men God called to carry out his plans and purposes were shepherds by trade. Abraham was a shepherd. Isaac was a shepherd. Jacob was a shepherd. Moses was a shepherd. David was a shepherd, and of course, Jesus revealed himself to be the good shepherd (John 10:11). In fact, in the Psalms, even God is referred to as the shepherd of Israel (Ps 80:1), and the children of God are called the people of his pasture and the sheep of his hand (Ps 95:7).
This rich, biblical theme is important to understand as we consider the words of Peter in 1 Peter 5:1–5. There, the apostle writes to believers who have been scattered to different areas throughout the Roman Empire due to persecution, saying:
So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed:shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”
Pastor John MacArthur, in his commentary on 1 Peter, provides us with valuable details regarding the context of Peter’s words in this letter. He says there:
As Peter penned this epistle, the dark clouds of the first great outbreak of official persecution, instigated by the insane Emperor Nero, were already gathering on the horizon. Seeking scapegoats to divert the public’s suspicion that he had started the great fire of July A.D. 64 that devastated Rome, Nero pinned the blame on the Christians, whom he already perceived as enemies of Rome, because they would worship none but Christ. As a result, they were encased in wax and burned at the stake to light his gardens, crucified, and thrown to wild beasts.1
So, what does all of this have to do with shepherds? Well, in light of the historical context, Peter’s purpose for writing this letter is really three-fold:It’s to encourage these believers to remain steadfast in their faith in the face of the persecution they are experiencing.
It’s to remind them of the special privilege they have been given as children of God, although they do not currently see it or feel it.
And, finally, it’s to remind them as individual believers, and as churches, how they are called to live and function in the midst of everything they’re experiencing.In a word, the people of God were suffering and being scattered, but God had not left them without shepherds. The Lord had given them elders to care for their souls, and it is these elders that Peter addresses in 1 Peter 5:1-5.
The Biblical Role of Elders
Looking again at verse 1 of our text, Peter writes:
So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed:
Notice, first, that Peter writes with the presupposition that churches have elders. He’s not addressing a single elder, but rather, he is exhorting the elders among God’s people. So, let me ask you, does your church have a plurality of elders? Do you have a group of godly, qualified men who are prayerfully seeking to shepherd your congregation according to the Word of God, by the grace of God, for the glory of God? If the answer is no, the next question must be, why not?
In case anyone is tempted to think that this is an isolated assumption on the part of Peter, the reality is that a plurality of elders is the pattern for local churches in the Bible. For example, in Acts 14:23, we find Paul and Barnabas appointing a plurality of elders in every church they were ministering. Later, in Paul’s letter to Titus, he tells him that the reason he left him in Crete was that he “might put in order what was left unfinished and appoint elders in every town.” (Titus 1:5).
Throughout the New Testament, there are three main titles that all refer to this same biblical office. Whether it’s elders, overseers, or shepherds, all three synonymous terms refer to a body of qualified men whom God has called to lead the church. In fact, Peter uses a form of all three terms in the first two verses of our text:
So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed:shepherd the flock of God that is among you, exercising oversight. (1 Pet 5:1–2).
So, Peter is addressing this exhortation to those who hold the biblical office of elder, perhaps even with the words of the resurrected Christ echoing in his mind: “Feed my sheep” (John 21:17). In doing so, he wants them to look both backwards and forwards. Looking back, Peter wants his fellow shepherds to consider the sufferings of Christ. In doing so, he wants them to realize that nothing they are currently experiencing can compare to the full weight of God’s wrath being satisfied by Christ for their sins. Looking ahead, he wants them to consider the future crown of glory that is reserved for those who endure to the end because of what Christ has done.
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The Responsibilities of a Faithful Minister Part 2: The Herald Answers to the Master
“The herald does not express his own views. He is the spokesman for his master. . . He is bound by the precise instructions of the one who commissions him. . . [In] general he is simply an executive instrument. Being only the mouthpiece of his master, he must not falsify the message entrusted to him by additions of his own. He must deliver it exactly as given to him. …” (Friedrich, TDNT, 3:687–88).
For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.
Paul, a faithful minister and an example of how to shepherd the flock of God, did at times have to rebuke false teachers. In 2 Corinthians 2, he calls those preachers “peddlers,” who adulterate the Word of God and water down its message in order to deceive God’s people. In 2 Corinthians 2:17, Paul specifically outlines the character of a faithful minister—both what he must be, and what he must not be. In our last post [link], we saw that the faithful minister of the gospel cannot be a peddler, but must speak from sincerity.
Moving on in the passage, we find that he also speaks “as from God.” The ESV brings out the sense by translating it, “…as commissioned by God.” The concept of a “commissioning” reminds us that the most common word for preaching in the New Testament (kerussō) means to herald. The minister of the Gospel is a herald—sent by God and under His authority—to proclaim precisely what God his Master has commissioned him to speak.
Heralds “deliver their message as it is given to them. The essential point about the report which they give is that it does not originate with them. Behind it stands a higher power. The herald does not express his own views. He is the spokesman for his master. . . He is bound by the precise instructions of the one who commissions him. . . [In] general he is simply an executive instrument. Being only the mouthpiece of his master, he must not falsify the message entrusted to him by additions of his own. He must deliver it exactly as given to him. …” (Friedrich, TDNT, 3:687–88).
Everything about Paul’s life and ministry is driven by the message that he preaches. God Himself is the origin of Paul’s proclamation. This means that the faithful minister is a steward of the truth, not a manufacturer of the truth. He recognizes that God’s Word alone is the true food that will satisfy and nourish Christ’s lambs, and so he speaks God’s Word, and God’s Word alone.
This must set the course for your own preaching. Don’t follow the example of the evangelical darling preachers, in love with the sound of their own voice, infatuated with their ability to chirp out clever turns of phrase that have some loose connection to Christianity. Preach the Word of God. The clever quips and catch phrases from your own imagination might get made into a meme or go viral on Twitter, but the psuedoscriptural “deep spiritual nonsense” won’t feed Christ’s sheep. The people of God live by the Word of God, and so the faithful minister of God must herald His Word as a man under assignment.
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Why Health Wealth and Prosperity Aren’t Dirty Words
God will prosper his people in Christ. I believe all things will work to our good. I believe throughout our lifetime that good is not necessarily material, but to form us into the likeness of Jesus. But I also believe that when he has finished doing so, he will share with us every good thing that belongs to him. We will lack nothing in him and we will prosper in every meaning and sense of that word in a perfect new creation with him.
Yesterday, I wrote about how Romans 8:28 points us to a particular good to which all things are working for those who love Christ. These are not general goods, or wish-dreams that we have imagined, but the greatest good of being conformed to the likeness of Jesus. God has ordered everything in the universe with the specific intention of making his people like his Son.
As part of that, I said we often imagine goodness in a lesser form. We tend to think in terms of the goodness of health, wealth and happiness. Yesterday, I pushed away from that towards the truth of Romans 8:29 which insists the goodness of becoming like Jesus is a greater good than such things.
But it is hard to get away from the reality that health, wealth and happiness are good things. Again, even a cursory glance at the Old Testament shows you how such things are often built into the promises of God to his people. There is a reason why some assumed King Solomon was the one that God was going to send. His reign marked the high point of Israel’s history. They were wealthy, happy and enjoyed peace on their borders. These were part and parcel of what God promised his people.
Reformed people can get a bit funny about this stuff. It is a point Dale Ralph Davis makes so helpfully and graphically that I previously highlighted it here (and frequently think on it). He says:
We can say that 1 Kings 10 speaks a word of testimony, namely, that the prosperity of the people of God is always a gift of Yahweh’s goodness, which (I think) demands of us both gratitude (lest we idolize the gifts in place of God) and joy (lest we despise God’s gifts as though they were sinful). Some have difficulty with the latter response in 1 Kings 10. In spite of the positive tone of the writer commentators seem convinced that all that gold can’t be good and so feel impelled to emphasize the clouds on the horizon for Solomon’s kingdom. It reminds me of what missionary Don McClure once told about the Nuer people in the Sudan: ‘the Nuer believes that milk is a beverage for women and children, but he likes it so well that he cannot bear to see it all go to the women, so he makes a cocktail with a bite by adding cow urine, which makes it a man’s drink.’ That is, he can’t enjoy it unless he ruins it first. I wonder if we don’t do that with 1 Kings 10 – feel obligated to moan over ‘materialism’ and all that could possibly go wrong with such bounty rather than acknowledging that it is the blessing of the Lord that makes rich (cf. Prov 10:22) and being content to enjoy that should he give it. Must we, to stretch illustration into analogy, pour cow urine over the text in our panic to stay out of bed with the whore we call the health-and-wealth gospel?
Dale Ralph Davis, 1 Kings: The Wisdom & the Folly, Christian Focus, 2002, p. 104-5
Anything that smacks of the prosperity gospel – even if scripture expressly says it itself – must be shot down. We don’t want anyone thinking God might want them to actually be healthy, wealthy or happy do we? Well, that sort of thinking can end up making us deny what the Bible plainly says. Solomon’s reign being one such example.
What does that have to do with Romans 8:28-29? Because clearly that text does say that the good to which God works all things is conformity to the image of his son, Jesus Christ. It is right to say that good is higher than any other we might imagine. So, in what way might we do what Dr Davis tells us we ought not to do with this text?
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