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ship > An Urgent Call to Christian Perfection (Part VI) Christian Perfection: "Almost Thou Persuadest Me"? |
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continued...
An Urgent Call to Christian Perfection
An Exposition of the Doctrine of Christian
Perfection
by Tom Stewart
| VI. |
Christian Perfection: "Almost
Thou Persuadest Me"? |
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A. |
Romans 7, especially verses 14 through 25 |
wretched
man that I am! who shall deliver me from the body of this death?" (7:24). Opponents of this doctrine of Christian perfection,
or entire sanctification, in this life, claim that this seventh chapter of Romans
is a sad but accurate portrayal of what a Christian cannot avoid as part of the Christian
experience. These, who would label Christian perfection as a false doctrine, claim
that Romans chapter seven is proof that Christian perfection is a fantasy and that
entire sanctification in this life is something they wish were true, but, alas, only
in Heaven will it be true. O wretched creatures they are! Who shall deliver them
from their body of death? But, "what saith
the Scripture?" (Romans 4:3).
Most will probably admit that Romans 7 describes walking in the flesh, which is the
legal experience, while Romans 8 depicts walking in the Spirit, which is the gospel
experience. The theme of Romans 7 is the legal experience-- either of a backslider
or of a convicted person who never has been converted. A brief outline of Romans
7:
(1) the dominion of the law (vv.1-3),
(2) deliverance from the law (vv.4-6),
(3) the distress of sin (vv.7-13),
(4) the Slough of Despond (vv.14-24), and
(5) the dawn of deliverance.
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1. |
The dominion of the law (vv.1-3) |
"The law hath dominion over a man as long
as he liveth" (7:1). The law dominates
a man as long as he has breath. Paul shows how a man is married to the law 'til death
do us part. To illustrate, a woman is bound to her husband as long as he lives. If
she marries another while her husband is alive, she is an adulteress. But if her
husband is dead, "she is free".
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2. |
Deliverance from the law (vv.4-6) |
"But now we are delivered from the law" (7:6). How are we delivered? "Ye
also are become dead to the law by the body of Christ" (7:4). Death to the law comes by the body of Christ. Paul makes
it no mystery about the relation of the Christian to the law:
(1) "ye also are become dead to the law
by the body of Christ" (7:4) and
(2) "now we are delivered from the law" (7:6).
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3. |
The distress of sin (vv.7-13) |
"But sin, that it might appear sin, working
death in me by that which is good; that sin by the commandment might become exceeding
sinful" (7:13). The law is described:
(1) The law is not sin. "Is the law sin?
God forbid" (7:7),
(2) No sin is possible without the knowledge of the law. "Nay,
I had not known sin, but by the law" (7:7),
and
(3) The law is holy, just, and good. "Wherefore
the law is holy, and the commandment holy, and just, and good" (7:12).
Sin is also described:
(1) Knowledge of sin comes by the law. "Nay,
I had not known sin, but by the law" (7:7),
(2) Sin takes advantage of the law to produce death. "For
sin, taking occasion by the commandment, deceived me, and by it slew me" (7:11), and
(3) Sin is exceeding sinful because it uses the law, which is good, to produce death.
"But sin, that it might appear sin, working
death in me by that which is good; that sin by the commandment might become exceeding
sinful" (7:13).
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4. |
The Slough of Despond (vv.14-24) |
"O wretched man that I am! who shall deliver
me from the body of this death?" (7:24).
Those who are in the despondency of sin are "carnal [literally, fleshly],
sold under sin" (7:14). I do not expect
anyone to defend this as victorious Christianity. Look at this wretched creature
caught in the Slough of Despond:
(1) He is a slave of sin. "I am carnal,
sold under sin" (7:14). "But I see another law in my members, warring against the law
of my mind, and bringing me into captivity to the law of sin which is in my members"
(7:23).
(2) He is frustrated. "For that which
I do I allow not: for what I would, that do I not; but what I hate, that do I. If
then I do that which I would not, I consent unto the law that it is good" (7:15-16). "For
the good that I would I do not: but the evil which I would not, that I do. Now if
I do that I would not, it is no more I that do it, but sin that dwelleth in me" (7:19-20).
(3) He has lost control. "Now then it
is no more I that do it, but sin that dwelleth in me"
(7:17). "Now if I do that I would not,
it is no more I that do it, but sin that dwelleth in me" (7:20).
(4) He loathes himself. "For I know that
in me (that is, in my flesh,) dwelleth no good thing: for to will is present with
me; but how to perform that which is good I find not" (7:18).
(5) He is in despair. "O wretched man
that I am! who shall deliver me from the body of this death?" (7:24).
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5. |
The dawn of deliverance (v.25) |
"I thank God through Jesus Christ our
LORD. So then with the mind I myself serve the law of God; but with the flesh the
law of sin" (7:25). What does the wretched
man of verse 24 now exclaim? "I thank
God through Jesus Christ our LORD." What
has caused this change of heart, change of mind? Listen to him reason.
Now, I think I understand... Either I will serve the law of God with my mind (i.e.,
what I know is right, via the law), or I will serve the law of sin with my flesh.
But not both! The law of God tells me what is right, while the law of sin wants to
control me through my flesh. But, wait... I remember... "Where sin abounded, grace did much more abound" (Romans 5:20). "Shall
we continue in sin that grace may abound? God forbid. How shall we that are dead
to sin, live any longer therein?" (Romans
6:1-2). "For he that is dead is
freed from sin" (Romans 6:7). "Reckon ye also yourselves to be dead indeed unto sin,
but alive unto God through Jesus Christ our LORD" (Romans 6:11). What a breath of fresh air to the soul!
"There is therefore now no condemnation
to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1). No condemnation to them who walk after the
Spirit! This is the gospel experience. Until the LORD Jesus Christ is revealed to
the heart by faith, our sanctification will not be secured. Christian perfection,
or entire sanctification, will continue to be only such stuff as dreams are made
of. But... "the law of the Spirit of life
in Christ Jesus hath made me free from the law of sin and death. For what the law
could not do, in that it was weak through the flesh, God sending His own Son in the
likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness
of the law might be fulfilled in us, who walk not after the flesh, but after the
Spirit" (Romans 8:2-4). Reveal Him
Who Came in the Likeness of Sinful Flesh to the heart, by faith, and you will
secure the sanctification of the believer... who walks "after
the Spirit" (Romans 8:1).
f we say that
we have no sin, we deceive ourselves, and the Truth is not in us." This verse has often been appropriated by opponents of
the doctrine of Christian perfection to prove that no man can say he has no sin.
Taken out of context, that is just what it seems to say. But "what saith the Scripture?"
Does this teach us that we have a sinful nature and that only the deceived
will say that they are entirely sanctified? If that is the teaching of 1:8, then
why does 1:7 say that "the blood
of Jesus Christ His Son cleanseth us from all sin",
and why does 1:9 say that "He is faithful
and just to forgive us our sins, and to cleanse us from all unrighteousness"? We now have the dilemma of reconciling verses 7 and 9
with verse 8. Remember, one part of Scripture will never contradict another part
of Scripture. "Scripture cannot be broken" (John 10:35).
"God is light, and in Him is no darkness
at all" (1:5) is a basic revelation of
the nature of God. He is the One "Who
coverest [Himself] with
light as with a garment" (Psalm 104:2).
Of this same One the Psalmist declares: "in
Thy light shall we see light" (Psalm 36:9).
Why teach "little children" (2:1) that God is light? Because this reveals to the children
of God, the exclusive nature of God. As light opposes darkness, so must sin oppose
holiness. Darkness cannot be found in light, and light cannot be found in darkness.
In the same way, sin cannot be found in the children of God.
Consider the following as an explanation of verses 5 through 10. The prior revelation
is "that God is light, and in Him is no
darkness at all" (1:5). The present problem
is with one of us when we "walk in darkness" (1:6). What follows in verses 6 through 10 is a progressive
argument as the backslider proclaims his innocence. The claim of the backslider is
followed by a conclusion of authority as to the real nature of the backslider. Each
claim and conclusion is met with a counter argument designed to disarm the backslider
and secure his repentance.
"If we say that we have fellowship with
Him, and walk in darkness, we lie, and do not the Truth" (1:6). The claim is, I have fellowship with God. The present
problem is that "we" are walking in darkness while claiming to be in fellowship
with God. This is an obvious lie. God authoritatively concludes that "we lie, and do not the Truth".
"But if we walk in the light, as He is
in the light, we have fellowship one with another, and the blood of Jesus Christ
His Son cleanseth us from all sin" (1:7).
If each child of God is walking in the light that dwells with God (Daniel 2:22),
then a condition of fellowship exists with all concerned. If the child of God has
returned to obedience, he has repented of his sin. Now it is proper to say that "the blood of Jesus Christ His Son cleanseth us from
all sin". This is a return to normal Christianity,
which is Christian perfection.
"If we say that we have no sin, we deceive
ourselves, and the Truth is not in us"
(1:8). Continuing to assert our innocence inspite of our ongoing walk
in darkness, our claim is: I have no sin. Just like a backslider...
after being accused of being a liar, we dig in our heels and defiantly claim to have
no sin. God concludes: "we deceive ourselves,
and the Truth is not is us." When we engage
in sin, we deceive ourselves. Obviously, this verse does not teach us that
Christian perfection is self deception.
"If we confess our sins, He is faithful
and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9). God faithfully counters the backslider's continuing
obstinance with His continued demand of unconditional surrender. It is just for God
to forgive us our sins, but only if we repent. When a backslider repents, he becomes
just as pure as the lost sinner who repents. God cleanses from all unrighteousness.
All means any and every sin that would prevent the child of God from being as perfect
as the "Father which is in Heaven is perfect"
(Matthew 5:48). God gives 100% of His infinite,
while we give 100% of our finite. This is Christian perfection.
"If we say that we have not sinned, we
make Him a liar, and His Word is not in us"
(1:10). Still impenitent, we dislike being called deceived, and adamantly maintains
our innocence. Emphatically, we say: I have not sinned! The LORD persistently
reminds us that we are calling Him a liar, "and
His Word is not in us". Warning to all
of you who profess Christ to be your Saviour, while living in known sin:
(1) you "do not the Truth" (1:6),
(2) "the Truth is not in " you (1:8), and
(3) "His Word is not in " you (1:10)! If that gives you no comfort, then you are
getting the message! Repent, and quit claiming your innocence. Agree with God about
your sin, and receive 100% cleansing. Return to Christian perfection.
ot as though
I had already attained, either were already perfect."
This is another passage that may be appropriated by casual readers of the Bible and
mistaken to mean that the Apostle Paul claimed to not know Christian perfection.
Again, upon closer examination of the passage, verses 7 through 16, it can be seen
that Paul plainly claimed to be perfect! Notice verse 15. "Let
us therefore, as many as be perfect, be thus minded."
Look at verse 16, "Nevertheless, whereto
we have already attained, let us walk by the same rule, let us mind the same thing." Our Christianity demands that we reconcile verse 12 with
verses 15 and 16; otherwise, we can cite verses to prove anything, while ignoring
the context.
Paul uses the language of Olympic-like games as a means to illustrate two kinds of
perfection, one which he claims to have obtained (verses 15 and 16), and the other
which he claims to have not obtained (verse 12). We see the Olympic games in his
use of words:
(1) "what things were gain to me" (3:7),
(2) "I counted loss for Christ" (3:7),
(3) "That I may win Christ" (3:8),
(4) "If by any means I might attain unto
the resurrection of the dead" (3:11),
(5) "reaching forth unto those things
which are before" (3:13),
(6) "I press toward the mark" (3:14), and
(7) "the prize of the high calling of
God in Christ Jesus" (3:14).
In what sense had Paul not attained perfection? Paul had not attained unto the resurrection
of the dead (3:11). "If by any means I
might attain unto the resurrection of the dead. Not as though I had already attained,
either were already perfect" (3:11,2).
Paul admits to a kind of Christian perfection that he had not achieved. Christian
perfection is not static, that is, it does not stand still. It must "grow in grace, and in the knowledge of our LORD and
Saviour Jesus Christ" (2Peter 3:18). Growth
implies that we are not dead. Until we are dead, we will not have attained unto the
resurrection of the dead, nor will we have achieved the final level of growth as
well as the final stage of Christian perfection.
In what sense had Paul attained perfection? Paul considered himself to be perfect
in that he conducted himself according to rule. "And
if a man also strive for masteries, yet is he not crowned, except he strive lawfully" (2Timothy 2:5). To strive lawfully is to play by the rules.
"Nevertheless, whereto we have already
attained, let us walk by the same rule"
(3:16). Paul understood that his race is not over until he receives his crown of
righteousness. "For I am now ready to
be offered, and the time of my departure is at hand. I have fought a good fight,
I have finished my course, I have kept the faith: henceforth there is laid up for
me a crown of righteousness, which the LORD, the Righteous Judge, shall give to me
at that day; and not to me only, but unto all them also that love His appearing" (2Timothy 3:6-8).
In the meantime, Paul understood that our perfection resides in that we, "forgetting those things which are behind, and reaching
forth unto those things which are before, [we]
press toward the mark for the prize of the
high calling of God in Christ Jesus" (3:13-14).
Again, though Christian perfection is to be as wholeheartedly complete as one can
be at any moment in time, we must grow. "Let
us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise
minded, God shall reveal even this unto you"
(3:15). "Otherwise minded" does not mean sin. It implies new offices, relations,
and capacities of Christ, yet to be discovered, that need to be appropriated
by faith to meet our every need in life. This is Christian perfection.
his is a faithful
saying, and worthy of all acceptation, that Christ Jesus came into the world to save
sinners; of whom I am chief." Paul counted
himself as the chief of sinners. Was that false humility? No. Paul, like David, admitted
his sin. David said, "I acknowledge my
transgressions" (Psalm 51:3). Paul claimed
he "was before a blasphemer, and a persecutor,
and injurious" (1:13). Paul, like David,
was penitent, and as such, he could not see anyone as being a worse sinner than himself.
David declared, "My sin is ever before
me" (Psalm 51:3). Paul said, "Christ Jesus came into the world to save sinners,
of whom I am chief" (1:15).
Was the Apostle Paul only employing poetic license to wax eloquent about his sin?
No. To describe this only as strong poetry is to display a want of knowledge of the
inner workings of repentance. Repentance means you must see yourself the way God
saw you when you were sinning. "Thou art
wretched, and miserable, and poor, and blind, and naked" (Revelation 3:17). Repentance does not seek to cast blame upon anyone
else, except where it belongs-- squarely upon yourself! Who then should be at the
top of the list of sinners, as far as the penitent are concerned? Certainly a mirror
will give an accurate picture! If we put anyone else at the top of our list, then
we begin to hypocritically share blame and to minimize just how bad we really are.
Paul demonstrated true repentance. Paul demonstrated Christian perfection.
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