John Piper Interviews Jerry Bridges

Few people work faithfully for the same organization for almost 60 years. Yet it was 1955 when Jerry Bridges, a Korean War veteran, joined the team at The Navigators where he continues to this day. An author of several books, Mr. Bridges is a leading voice in explaining the significance of the gospel in everyday life, including The Discipline of Grace, The Gospel for Real Life, and The Pursuit of Holiness, to name a few.

John Piper recently sat down with Mr. Bridges in Minneapolis to talk about life and ministry. In this 25-minute video, they discuss key issues regarding God's providence, spiritual disciplines, and the Christian life.

The Missing Factor in the Justification & Sanctification Discussion

By Jason Helopoulos

Jason is the pastor of Providence PCA, a church plant here in East Lansing, Michigan.

We have much to be thankful for in the recent discussion regarding justification and sanctification in the Reformed community. And it appears that this will continue to be a discussion for years ahead. First, I am thankful for the renewed zealousness and commitment to the doctrine of justification. It seems every few decades this doctrine needs to be reconsidered and appreciated due to some assault upon it. Second, I am thankful for the seriousness with which some are looking at the doctrine of sanctification. The Reformed community throughout its history has always maintained a strong teaching on the Christian life and the “working out” of our salvation by the Spirit.

However, one position of the recent discussion is of concern. In some of the current conversation it has been advocated that sanctification purely flows out of our justification.With this tact the Christian is encouraged to merely look back to the reality of their justification in order to grow in sanctification or we are told that sanctification is just “getting used to our justification.” But often missing in this pastoral advice or theology is the essential and necessary doctrine of union with Christ. This doctrine also has a long and robust history in the Reformed community. One only needs to think back to Calvin to realize how important this doctrine has been in our circles. Dr. Richard Gaffin in a short article entitled, “Justification and Union with Christ” (which can be found in Theological Guides to Calvin’s Institutes edited by David Hall and Peter Lillback) states:

“…for Calvin sanctification as an ongoing, lifelong process follows justification, and in that sense justification is ‘prior’ to sanctification, and the believer’s good works can be seen as the fruits and signs of having been justified. Only those already justified are being sanctified. But this is not the same thing as saying, what Calvin does not say, that justification is the source of sanctification or that justification causes sanctification. That source, that cause is Christ by his Spirit, Christ, in whom, Calvin is clear in this passage, at the moment they are united to him by faith, sinners simultaneously receive a twofold grace (justification and sanctification) and so begins an ongoing process of being sanctified just as they are now also definitively justified” (p.256). (Made bold for our purposes)

Those encouraging us to purely “get used to our justification” or to “look back to our justification” are rightfully concerned about a “works righteousness” mindset among God’s people. They are fittingly holding up grace before the Christian’s eyes. I am thankful for that concern and share it. In no way should we diminish the centrality of grace and praise God that these voices are reminding the church. They are also rightly concerned that we acknowledge and know the freedom (Romans 6) that attends to the individual who has been justified. How essential it is that we know and dwell in this freedom of the Gospel. There is a true benefit to looking back to our justification. And yet we also want to be careful not to swallow up sanctification in the doctrine of justification (This appears to be the practical outcome for some as any exhortation or application to the Christian life which wanders outside of “look back to your justification” is met with the cry, “Legalism”)

But of even greater importance is that in trying to safeguard grace and the Gospel it is possible that some are unknowingly diminishing the center of the Gospel: Christ. It is from our vital union with Him that not only our justification flows, but also our sanctification. It is the doctrine behind both. Calvin states, “For we await salvation from him not because he appears to us afar off, but because he makes us, engrafted into his body, participants not only in all his benefits but also in himself” (Institutes, 3.2.24). Robert Letham in speaking about Calvin’s view of union with Christ as articulated in his commentary on 1 Corinthians 11:24 says, “The first thing in union with Christ is that we are united to Christ himself; his benefits follow from the personal union that we are enabled to share” (Letham, Union with Christ, p. 105).

What are those benefits? They include justification and sanctification. Again Letham states Calvin’s view, “Union with Christ is the root of salvation, justification and sanctification included” (Letham, p.110). Calvin is by no means alone in this understanding. The Westminster Assembly clearly articulates this as well in the Westminster Larger Catechism. Question 69 asks, “What is the communion in grace which the members of the invisible church have with Christ?” Answer: “The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.”

Union with Christ is the essential doctrine behind not only our justification, but also our sanctification. And that we must never diminish. Justification is a declarative act. But as Calvin said in 3.1.1 of the institutes, “First, we must understand that as long as Christ remains outside of us, and we are separated from him, all that he has suffered and done for the salvation of the human race remains useless and of no value to us.” Union with Christ is essential and we must not neglect it in this ongoing conversation about justification and sanctification.

Again, is it helpful to look back to our justification? We must answer, “Absolutely!” But are we to merely look back to our justification? Or is our sanctification purely just “getting used” to our justification? The answer to those questions must be, “No.” Does sanctification logically proceed from justification? Yes. But it finds its basis in our union with Christ. As strange as it sounds, because it is clearly not the intention of those advocating such, if we miss the fact that sanctification is a benefit which flows from union with Christ we can end up missing Christ. As Calvin says, “Not only does he cleave to us by an indivisible bond of fellowship, but with a wonderful communion, day by day, he grows more and more into one body with us, until he becomes completely one with us” (Institutes, 3.2.24).

The Role of Faith in Sanctification

Jay Wegter

Make Every Effort

Kevin DeYoung

Kevin is the Senior Pastor at University Reformed Church in East Lansing, Michigan. Married to Trisha with four young children.

Count the letters carefully: effort is not a four letter word. Even those who believe in blood-bought, Christ-wrought, undeserved, sovereign, gospel grace do not despise effort in the Christian life. How can we? 2 Peter 1:5 tells us to “make every effort.”

Of course, anyone familiar with this passage will remember that the effort enjoined by Peter is God-graced effort. Verse 3 says we have divine power through “knowledge of him.” Verse 4 says we can become “partakers of the divine nature” through “his precious and very great promises.” Verse 5 harnesses these twin turbines of Spirit energy when it says “For this very reason, make every effort.” In other words, Peter holds up a pattern of godliness–increasing faith, virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love. This pattern relies on gospel power. And the gospel-powered pattern requires effort.

It is the consistent witness of the New Testament that growth in godliness requires exertion on the part of the Christian. Romans 8:13 says by the Spirit we must put to death the deeds of the flesh. Ephesians 4:22-24 instructs us to put off the old self and put on the new. Ephesians 6 tells us to put on the full armor of God and stand fast against the devil. Colossians 3:5 commands us to put to death what is earthly in us. 1 Timothy 6:12 urges us to fight the good fight. Luke 13:24 exhorts us to strive to enter the narrow gate.

Christians work–they work to kill sin and they work to live in the Spirit. They have rest in the gospel, but never rest in their battle against the flesh and the devil. As J.C. Ryle put it, the child of God has two great marks about him: he is known for his inner warfare and his inner peace.

Obviously, even when we work, it is never meritorious. Our effort can never win God’s justifying favor. In fact, whatever we manage to work out is really what God purposed to work in us (Phil. 2:12-13; cf. Heb. 2:11). The gospel is truly the A-Z of the Christian life.

But let us not misunderstand what it means to be gospel-centered. As gospel Christians, we are not afraid of striving, fighting, and working. These are good Bible words. The gospel that frees us from self-justification also frees us for obedience. In fact, 1 Corinthians 6 and Galatians 5 and 1 John and Revelation 21 and a dozen other passages make clear that when we have no obedience to show for our gospel profession, our conduct shows we have not understood the gospel.

God did not tell the Israelites, “Work hard and I’ll set you free from Egypt.” That’s law without a gospel. Neither did God tell them, “I love you. I set you free by my grace. I ask nothing more except that you believe in this good gift.” That’s gospel with no law. Instead, God redeemed the people by his mercy, and that mercy made a way for obedience. Gospel then law. Trust and obey.

Let us not make the mistake of Keswick theology with its mantra of “let go and let God.” Justification is wholly dependent on faith apart from works of the law. But sanctification–born of faith, dependent on faith, powered by faith–requires moral exertion.  “Mortify and vivify” is how the theologians used to put it.

When it comes to growth in godliness, trusting does not put an end to trying.

Progressive Sanctification: God's Work or Our's?

For the past 27 years C. J. Mahaney was the pastor of Covenant of Life Church and is currently the President of Sovereign Grace Ministries in Gaithersburg, Maryland.

At the NEXT 2010 Conference, which is a part of Sovereign Grace Ministries, C.J. preached from Philippians 2:12-13. You can listen to the message, entitled “Sanctification” by right clicking the following link and open link in a new window: Sanctification

During his message C.J. shared the following quote from John Murray, a fitting summary of the passage and the message:

God’s working in us is not suspended because we work, nor our working suspended because God works.  Neither is the relation strictly one of cooperation as if God did his part and we did ours so that the conjunction or coordination of both produced the required result. God works in us and we also work. But the relation is that because God works we work. All working out of salvation on our part is the effect of God’s working in us, not the willing to the exclusion of the doing and not the doing to the exclusion of the willing, but both the willing and the doing.... The more persistently active we are in working, the more persuaded we may be that all the energizing grace and power is of God. 

[source: Redemption Accomplished and Applied (Eerdmans, 1955), pp. 148-149. Line breaks added.]  

The Spirituality of Taste

J.C. Ryle:

The man whose soul is “growing” takes more interest in spiritual things every year. He does not neglect his duty in the world. He discharges faithfully, diligently, and conscientiously every relation of life, whether at home or abroad. But the things he loves best are spiritual things. The ways, and fashions, and amusements, and recreations of the world have a continually decreasing place in his heart. He does not condemn them as downright sinful, nor say that those who have anything to do with them are going to hell. He only feels that they have a constantly diminishing hold on his own affections, and gradually seem smaller and more trifling in his eyes. Spiritual companions, spiritual occupations, spiritual conversation, appear of ever-increasing value to him. Would anyone know if he is growing in grace? Then let him look within for increasing spirituality of taste. (Holiness, 107)

So I ask myself: Do I love Jesus a little more this year and football a little bit less? Do I love the word more and the world less? Do I long for spiritual things more and entertainment, politics, and hobbies less? Are the things that truly taste best tasting better to me? I can take pleasure in God’s temporal gifts, but I hope and pray Christ occupies more of my heart, more of my thoughts, and more of my conversation.

The Transforming Power of the Gospel -- Elyse M. Fitzpatrick

Elyse Fitzpatrick

Let’s face it, no one reads a post like this unless he (or she!) is deeply interested in and committed to growing in their own personal piety and helping others do the same. Because we love the Lord, we all want to grow into men and women who reflect His life more perfectly. For us, the question isn’t: “Should we seek to grow in holiness?” but rather, “How do we grow in holiness?” Further, most of us would answer the “How?”  question in this way, “We grow in holiness through the gospel.” And while that’s the right answer, the possibility exists that it’s not specific enough to be of real help. And so, we talk about the gospel, we want to point others to the gospel, but perhaps we’re not seeing how the specifics of the gospel connect to our daily struggles with unbelief and idolatry…our sin. So let’s take a moment to consider exactly how the individual truths of the gospel change us.

When we talk about the gospel, we’re not talking only about what Jesus did on Calvary – although, of course, it would be impossible to over-exaggerate the importance of his substitutionary death. In 1 Corinthians 15 Paul writes that the gospel message is not only the cross, it is the incarnation, the sinless life, substitutionary death, bodily resurrection, ascension, reign and return of Jesus Christ. It is the story of the incarnation (God without flesh cannot die, v. 3), his sinless life (the death of another sinner cannot atone “for our sins” v. 3), his substitutionary death and burial in our place, his bodily resurrection procuring our justification and freedom from bondage to sin (v. 1-2, 4), his ascension and reign (revealing Himself to Paul on the road to Damascus, v. 8) and His victorious return for his bride (v. 24-25). Incarnation, sinless life, substitutionary death, bodily resurrection, ascension, reign and return: the gospel.

It is this entire gospel message that Paul says is “of first importance.” The gospel is more than just the cross. When we fail to appreciate all the other facets of the good news about His work, we’ll be tempted to use Jesus’ suffering on the cross to motivate obedience. In other words, we’ll be tempted to feel sorry for the victim Jesus and try to guilt ourselves (and others) into submission, rather than seeing the victor, Jesus, who acted purposefully throughout His existence and acts powerfully upon us to transform us.

Briefly, here’s how the whole gospel message might impact me when I’m struggling with my own unbelief, idolatry and sin: Let’s say that I’ve got company coming over for dinner and I realize that I’m running low on table salt. I calculate the time I need to get to the store, get the salt and get home so that I can be a gracious, organized hostess (idols everywhere here). I jump in my car, race up to the store, grab the salt and run to the Quick Check Out line only to find myself stuck behind another woman who obviously didn’t read the “10 Items or Less” sign. Instantly I’m angry and then, because I know that my anger is sinful, I feel guilty and then, because I remember all the times I’ve failed like this, I despair. Now, what are my options?

• Option #1: If I’m a Happy Moralist, I’ll assure myself that my anger is “righteous” because the person in front of me is not obeying the rules like I am. I’ll remain angry but feel better about it.
  
  
• Option #2: If I’m a Sad Moralist, I’ll recognize that my anger isn’t righteous because I’m not loving my neighbor and I’m angry because of my idolatry. I’ll feel both guilty and angry but now I’ll despair because it seems as though I’ll never change.
  
  
• Option #3: If I’ve been thinking about the cross without considering the rest of the gospel, I’ll despair even more because I’ll know that Jesus suffered for this sin and I’ll be sad, guilty and despairing thinking about how much pain He endured on my account. In this case the gospel doesn’t elevate my soul, it crushes me.
  
  
• Option #4: If I’m seeking to live in the light of the whole gospel, my heart will be transformed in these ways: 
  
  
  • Because of the incarnation, Jesus Christ knows exactly what it is to live in a sin-cursed world with people who break the rules…like me. I am a rule-breaker but He’s loved me and he’s experienced every trial I face. He’s with me. He sympathizes with my weakness (Hebrews 4:15).This understanding of His love in the face of my sin drains my anger at my rule-breaking neighbor. I can love her because I’ve been loved and I am just like her.
    
    
  • Because of His sinless life, I now have a perfect record of loving my neighbor. He perfectly loved rule-breakers. This record of perfect love for my rule-breaking neighbor is mine now; knowing this relieves my guilt. Even though I continue to fail to love, His record is mine.
    
    
  • Because of His substitutionary death, I am completely forgiven for my sin…even the sins that I seem to fall into at the slightest provocation. God has no wrath left for me because He poured it all out on His Son. He’s not disappointed or irritated. He welcomes me as a beloved daughter.
    
    
  • Because of His resurrection (and the justification it brings), I know that the power of sin in my life has been broken. Yes, I’ve failed again, but I can have the courage to continue to fight sin because I’m no longer a slave to it. This replaces despair with faith to wage war against my selfishness and pride.
    
    
  • Because of His ascension and reign, I know that this situation isn’t a mere chance happening. He’s orchestrated it so that I will remember Him and be blessed by the gospel again. He’s ruling over my life and interceding for me right now. I’m not a slave to chaos or chance. He’s my Sovereign King and I can rest in His loving plan today and rejoice in Him.
    
    
  • And, because of His promised return, I know that all the doubt, injustice and struggle will one day come to an end. This line in this grocery store and my plans for dinner isn’t all there is. There’s the great good news of the gospel. I can go home now and share with my family and guests how Jesus met me at the grocery store and we can rejoice together in His work on our behalf.
    
    

It is the whole message of the gospel that has the power to transform impatient, guilty, selfish, despairing idolaters into free and joyful worshippers of the Living God. The whole message of the gospel includes His incarnation, sinless life, substitutionary death, bodily resurrection, ascension, reign and return.  Seeing Jesus and His glorious work is the only power strong enough to transforms us from “one degree of glory to another” (2 Corinthians 3:18) or as John Owen wrote, “Here in this life, beholding the glory of the Lord [true believers] are changed into his likeness. Hereafter they will be like Him for they will see Him as He is” (1 John 3:2).

[Note: John Owen quote from The Glory of Christ (London: Grace Publications Trust, 1987), 8.]

Preaching the Gospel to Yourself

John Piper once said that books don’t change people, sentences do. I pray these sentences would change you the way they have changed me and that the Lord would use these fallible insights to help you preach the gospel to yourself every day.

·         The gospel doesn’t simply ignite the Christian life; it’s the fuel that keeps Christian’s going and growing every day.

·         The gospel reminds us that we become more mature when we focus less on what we need to do for God and more on all God has already done for us.

·         The gospel tells me my identity and security is in Christ–this frees me to give everything I have because in Christ I have everything I need.

·         Christian growth doesn’t happen first by behaving better, but believing better–believing in deeper ways what Christ has already secured for you.

·         The gospel tells us we don’t need to spend our lives earning the approval of others because Jesus has already earned God’s approval for us.

·         When you understand that your significance and identity is anchored in Christ, you don’t have to win—you’re free to lose.

·         Christian growth doesn’t happen by working hard to get something you don’t have. It happens by working hard to live in light of what you do have.

·         The world says that the bigger we become, the freer we will be. But the gospel tells us that the smaller we become, the freer we will be.

·         When you are united to Christ, then all that is Christ’s becomes yours: Access to God and affection from God can never be lost.

·         The gospel explains success in terms of giving, not taking; self-sacrifice, not self-indulgence; going to the back, not getting to the front.

·         The gospel empowers us to live for what’s timeless, not trendy–to follow Jesus even when it means going against what’s fashionable.

·         Because of Christ’s finished work, sinners can have the approval, acceptance, security, freedom, love, righteousness, & rescue they long for.

·         The only antidote there has ever been to sin is the gospel—and since we never leave off sinning, we can never leave the gospel.

·         Because of Christ’s propitiatory work on my behalf I no longer need preeminence, prosperity, position, promotions, praise or popularity.

·         The gospel never starts with what we need to do; it always begins with what God has already done; to get it backwards is to miss the gospel.

·         The vertical indicative (what God’s done for me) always precedes horizontal imperative (how I’m to live in light of what God’s done for me).

·         What we need practically can only be experienced as we come to deeper understanding of what we are positionally—whats already ours in Christ.

·         When you are united to Christ, no amount of good work can earn God’s favor and no amount of bad work can forfeit God’s favor.

·         Jesus came not to angrily strip away our freedom but to affectionately strip away our slavery to lesser things so we might become truly free.

·         The irony of the gospel is that we truly perform better when we focus less on our performance for Jesus & more on Jesus’ performance for us.

·         The gospel tells us that what God has done for us in Christ is infinitely more important than anything we do for him.

·         The world says the more independent you become, the freer you’ll be; the gospel says the more dependent you become, the freer you’ll be.

·         The Gospel frees us from trying to impress people, prove ourselves to people, and make people think we’re something that we’re not.

·         Isn’t it ironic that while God’s treatment of us depends on Christ’s performance, our treatment of others depends on their performance?

·         We need God’s gospel rescue every day and in every way because we are, in the words of John Calvin, “partly unbelievers until we die.”

·         Believing fully the truth that “salvation belongs to the Lord” means that you place ultimate trust in Christ’s efforts, not your own.

·         Daily sin requires a daily distribution of God’s grace.

·         The hard work of sanctification is the hard work of constantly reorienting ourselves back to our justification.

·         Grace can be defined as unconditional acceptance granted to an undeserving person by an unobligated giver.

·         The law tells us what God demands from us; the gospel tells us what God in Christ has done for us because we could not meet his demands.

·         Being justified by God and made acceptable on the basis of Christ’s righteousness not only pardons us for the past but empowers us for the present.

·         Paul never uses the law as a way to motivate obedience; He always uses the gospel.

·         The gospel teaches us that being a slave to Christ is the essence of freedom, while being free to myself is the essence of slavery.

·         When you understand God’s grace, pain leads to freedom because deep suffering leads to deep surrender!

·         When we depend on things smaller than Jesus to provide us with the security and meaning we long for, God will love us enough to take them away.

·         The gospel is the good news that God rescues sinners. And since both non-Christians & Christians are sinners, we both need the gospel.

·         The gospel grants Christians one strength over non-Christians: the strength to admit they’re weak.

·         The gospel frees us to realize that while we matter, we’re not the point.

·         The Gospel alone can turn us into people who give everything we have because we understand that in Christ we already have everything we need.

·         The gospel isn’t just the power of God to save us, it’s the power of God to grow us once we’re saved.

·         When we transfer trust from ourselves to Christ, we experience the abundant freedoms that come from not having to measure up.

·         The gospel makes wise those who know they’re foolish and makes fools out of those who think they’re wise.

·         It never ceases to amaze me that God’s love to those who are in Christ isn’t conditioned on how we behave but on how Christ behaved for us.

·         Sin turns you inward; the gospel turns you outward. Sin enslaves you by making you big.  The gospel frees you by making you small.

·         In the gospel, God comes after us because we need him not because he needs us. Only the gospel can free us to revel in our insignificance.

·         Mt. Sinai says, “You must do.” Mt. Calvary says, “Because you couldn’t, Jesus did.” Don’t run to the wrong mountain for your hiding place.