Israel 2016

Israel 2016
Roman architectural influence in Bet Sean, Israel

Tuesday, February 21, 2012

Wayne Grudem on Progressive Sanctification

This is taken from Grudem's excellent "Systematic Theology"  jk

4. Sanctification Is Never Completed in This Life. There have always been some in the history of the church who have taken commands such as Matthew 5:48 (“You, therefore, must be perfect as your heavenly Father is perfect”) or 2 Corinthians 7:1 (“let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God”) and reasoned that since God gives us these commands, he must also give us the ability to obey them perfectly. Therefore, they have concluded, it is possible for us to attain a state of sinless perfection in this life. Moreover, they point to Paul’s prayer for the Thessalonians, “May the God of peace himself sanctify you wholly” (1 Thess. 5:23), and infer that Paul’s prayer may well have been fulfilled for some of the Thessalonian Christians. In fact, John even says, “No one who abides in him sins” (1 John 3:6)! Do these verses not point to the possibility of sinless perfection in the life of some Christians? In this discussion, I will use the term perfectionism to refer to this view that sinless perfection is possible in this life.
On closer inspection, these passages do not support the perfectionist position. First, it is simply not taught in Scripture that when God gives a command, he also gives the ability to obey it in every case. God commands all people everywhere to obey all of his moral laws and holds them accountable for failing to obey them, even though unredeemed people are sinners and, as such, dead in trespasses and sins, and thus unable to obey God’s commands. When Jesus commands us to be perfect as our Father in heaven is perfect (Matt. 5:48), this simply shows that God’s own absolute moral purity is the standard toward which we are to aim and the standard for which God holds us accountable. The fact that we are unable to attain that standard does not mean that it will be lowered; rather, it means that we need God’s grace and forgiveness to overcome our remaining sin. Similarly, when Paul commands the Corinthians to make holiness perfect in the fear of the Lord (2 Cor. 7:1), or prays that God would sanctify the Thessalonians wholly (1 Thess. 5:23), he is pointing to the goal that he desires them to reach. He does not imply that any reach it, but only that this is the high moral standard toward which God wants all believers to aspire.
John’s statement that “No one who abides in him sins” (1 John 3:6) does not teach that some of us attain perfection, because the present-tense Greek verbs are better translated as indicating continual or habitual activity: “No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him” (1 John 3:6 NIV). This is similar to John’s statement a few verses later, “No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God” (1 John 3:9 NIV). If these verses were taken to prove sinless perfection, they would have to prove it for all Christians, because they talk about what is true of everyone born of God, and everyone who has seen Christ and known him.7
Therefore, there do not seem to be any convincing verses in Scripture that teach that it is possible for anyone to be completely free of sin in this life. On the other hand, there are passages in both the Old and New Testaments that clearly teach that we cannot be morally perfect in this life. In Solomon’s prayer at the dedication of the temple, he says, “If they sin against you—for there is no man who does not sin” (1 Kings 8:46). Similarly, we read a rhetorical question with an implied negative answer in Proverbs 20:9: “Who can say, “I have made my heart clean; I am pure from my sin’?” And we read the explicit statement in Ecclesiastes 7:20, “Surely there is not a righteous man on earth who does good and never sins.”
In the New Testament, we find Jesus commanding his disciples to pray, “Give us this day our daily bread; and forgive us our sins as we also have forgiven those who sin against us” (Matt. 6:11–12, author’s translation). Just as the prayer for daily bread provides a model for a prayer that should be repeated each day, so the prayer for the forgiveness of sins is included in the type of prayer that should be made each day in a believer’s life.
As we noted above, when Paul talks about the new power over sin that is given to a Christian, he does not say that there will be no sin in the Christian’s life, but simply tells the believers not to let sin “reign” in their bodies nor to “yield” their members to sin (Rom. 6:12–13). He does not say that they will not sin, but says that sin will not dominate or “have … dominion” over them (Rom. 6:14). The very fact that he issues these directions shows his realization that sin will continue to be present in the lives of believers throughout their time on earth. Even James the brother of our Lord could say, “We all make many mistakes” (James 3:2), and if James himself can say this, then we certainly should be willing to say it as well. Finally, in the same letter in which John declares so frequently that a child of God will not continue in a pattern of sinful behavior, he also says clearly, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). Here John explicitly excludes the possibility of being completely free from sin in our lives. In fact, he says that anyone who claims to be free from sin is simply deceiving himself, and the truth is not in him.
But once we have concluded that sanctification will never be completed in this life, we must exercise pastoral wisdom and caution in the way we use this truth. Some may take this fact and use it as an excuse not to strive for holiness or grow in sanctification—a procedure exactly contrary to dozens of New Testament commands. Others may think about the fact that we cannot be perfect in this life and lose hope of making any progress in the Christian life—an attitude that is also contrary to the clear teaching of Romans 6 and other passages about the resurrection power of Christ in our lives enabling us to overcome sin. Therefore, although sanctification will never be completed in this life, we must also emphasize that it should never stop increasing in this life.
Moreover, as Christians grow in maturity, the kinds of sin that remain in their lives are often not so much sins of words or deeds that are outwardly noticeable to others, but inward sins of attitudes and motives of the heart—desires such as pride and selfishness, lack of courage or faith, lack of zeal in loving God with our whole hearts and our neighbors as ourselves, and failure to fully trust God for all that he promises in every situation. These are real sins! They show how far short we fall of the moral perfection of Christ.
However, recognizing the nature of these sins that will persist even in more mature Christians also helps to guard against misunderstanding when we say that no one will be perfect and free from sin in this life. It is certainly possible that many mature Christians at many times during the day are free from conscious or willful acts of disobedience to God in their words or their deeds. In fact, if Christian leaders are to “set the believers an example in speech and conduct, in love, in faith, in purity” (1 Tim. 4:12), then it will frequently be true that their lives will be free from words or deeds that others will count as blameworthy. But this is far removed from attaining total freedom from sin in our motives and in the thoughts and intents of our hearts.
John Murray notes that when Isaiah the prophet came into the presence of God he could only cry out, “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” (Isa. 6:5). And when Job, whose righteousness was earlier commended in the story about his life, came into the presence of almighty God, he could only say, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42:5–6). Murray concludes from these examples and from the testimony of other saints through the history of the church:
    Indeed, the more sanctified the person is, the more conformed he is to the image of his Savior, the more he must recoil against every lack of conformity to the holiness of God. The deeper his apprehension of the majesty of God, the greater the intensity of his love to God, the more persistent his yearning for the attainment of the prize of the high calling of God in Christ Jesus, the more conscious will he be of the gravity of the sin that remains and the more poignant will be his detestation of it … Was this not the effect in all the people of God as they came into closer proximity to the revelation of God’s holiness?

Grudem, W. A. (1994). Systematic theology : An introduction to biblical doctrine (750–753). Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House.

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