Sanctification

Originally published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.

This installment continues our study of the believer’s struggle with sin, focusing on “flesh” vs. “the Spirit.”

Galatians 5:16–17

But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.

It is universally recognized that this passage describes the believer’s battle with sin—the flesh against the Spirit. Though Paul sometimes uses flesh (σάρξ) for the physical aspect of man, it is widely conceded that in this passage we find Paul’s well-known “ethical” use of the term—fallen human nature. Longenecker explains:

Published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.

Published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.

Part 2 continues Part 1’s consideration of what “nature” means in the “one or two natures” question.

Theological Usage

As was previously noted, the use of the term nature as it relates to the question of one or two natures does not stem primarily from a particular text. Instead, it can more correctly be viewed as a theological term, essential to the discussion at hand, but whose meaning is generally derived from its common, ordinary usage. Webster, for example, defines nature as “the inherent character or basic constitution of a person or thing: essence, disposition, temperament.”¹ Smith helpfully observes that

except when it is used for the material world or universe, the term “nature” does not designate a substance or an entity. Instead, it is a word which refers to the inherent or essential qualities of any substance or entity.²

Published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.

In recent times the popular radio preacher and author, John MacArthur, has attacked the idea of two natures in the believer. He says at one point: “If you are a Christian, it’s a serious misunderstanding to think of yourself as having both an old and new nature. We do not have a dual personality!”¹ Similar attacks have come from a number of others. J. I. Packer says: “A widespread but misleading line of teaching tells us that Christians have two natures: an old one and a new one.”² John Gerstner labels the two-nature viewpoint “Antinomianism.”³ Are these attacks justified? Is it unbiblical to speak of two natures within the believer? This essay purposes to tackle the issue.

“OK, men, everyone gather around, and let’s get this football season under way,” Coach Paul deTarsus bellowed out.

As the young recruits swaggered over, jostling each other manfully, Coach deTarsus continued gruffly, “This year the school steering committee has asked us to try a totally new approach to the game developed by a new assistant coach they’ve hired for me—Coach Terry Trzwijiasck. He wants you to call him Double T, so do it.” With that, the grizzled old coach turned to a young fellow standing nearby: “Double T,” he said, “They’re all yours.”

As one, the recruits turned to give their attention to Double T.

The new coach smiled winsomely and began speaking. “I know that you’re used to working hard, striving to meet the team’s high standards, and knowing the rulebook and playbook from cover to cover. But this year, we’re trying a new approach,” he said. “And the key to the new approach is to remind yourselves over and again that your coaching staff accepts you no matter what. Win or lose, we accept you. Fumbles or first downs, we accept you. Turnovers or touchdowns, we accept you. And when you’re laying flat on your back after you’ve missed that game-saving tackle, don’t despair. Just remind yourself one more time that we accept you. Winning is fine, but when it’s all done, it’s not about what you do. All that matters is that we accept you. Any comments or questions?”

The NT seems to teach that believers must obey in order to be transformed, yet must be transformed in order to obey. The language of responsibility and action abounds, but so does the language of sovereignty, humility, and dependence. Students of the doctrine of sanctification have long struggled to understand how both can be true and how faithful believers should think and act in response.

I’ve recently suggested that many have embraced what amounts to a theology of giving up when it comes to Christian growth—and that they have done so because what they see in themselves and others seems to fall so far short of “read your Bible, pray every day and you’ll grow, grow, grow.” But even this sense of frustration with self and others tends to arise from—or perhaps fuel—a view of the sanctification paradox.

My aim here is to survey four solutions to the paradox and briefly evaluate their merits.