Notes on *Possessed by God*
Possessed by God: A New Testament Theology of Sanctification and Holiness, David Peterson (IVP, 1995)
Main Idea/Takeaway
Moral holiness in the Christian life, typically called "progressive sanctification" is better understood and practiced in the biblical terms of renewal, transformation, and growth — expressions of our definitive sanctification.
"I will argue that definitive sanctification is a more important theme in the New Testament than has generally been acknowledged. Rightly understood, this doctrine is a key to holy living and a way through the impasse created by much previous debate. God calls us and enables us in Christ to live as those possessed by God and empowered by his Holy Spirit. This is the theme of the first three chapters of this book. The fourth chapter then examines New Testament exhortations to pursue holiness and considers the sense in which sanctification is a process of 'becoming' and 'acting'."(14)
"The overall aim will be to hear afresh God's challenge to holiness, encouraged by the promises on which it is grounded and guided by the teaching with which it is associated." (16)
"Sanctification is commonly regarded as a process of moral and 'spiritual transformation following conversion. In the New Testament, however, it primarily refers to God's way of taking possession of us in Christ, setting us apart to belong to him and to fulfil his purpose for us. Sanctification certainly has present and ongoing effects, but when the verb 'to sanctify' (Gk. hagiazein) and the noun 'sanctification' (Gk. hagiasmos) are used, the emphasis is regularly on the saving work of God in Christ, applied to believers through the ministry of the Holy Spirit." (27)
"It would be more accurate to say that renewal and change flow from the regeneration and sanctification that God has already accomplished in our lives." (136)
"Instead of speaking in terms of progressive sanctification, the New Testament more regularly employs the language of renewal, transformation and growth, to describe what God is doing with us here and now." (136)
"In New Testament terms, we are to live as those who have been brought from death to life, discharged from the law to belong to Christ, led by the Spirit in a continuing struggle with the flesh. We are to live with a confidence in what God has already done for us and trust in him to continue his transforming work in us until we see him face to face." (137)
Interaction
The holiness of God, cf. Webster. (16)
"But they are unable to effect such living" (21)
On mission: "Mission is clearly the goal of sanctification in John17." (30)
"Are you living by your assessment of your life or God's?" (49)
"Believe the gospel. Embrace your identity in Christ. Live by God's assessment of your life." (49)
"Think in terms not of measurable maturity, but trajectories of current devotion & practice. The "Pilgrim's Progress" allegory is again masterful." (91)
cf. Beale article: relation between new creation and reconciliation in 2 Corinthians. (133)
Present experience of glorification. (133)
Table of Contents
Introduction
I. The biblical starting-point
II. Sanctified in Christ
III. Sanctified by word and Spirit
IV. Pursuing holiness
V. Living between the cross and the resurrection
VI. Transformation, renewal, and growth
Appendix A: The meaning of hagiasmos in the New Testament
Appendix B: Sanctification and God's law
Favorite Quotes by Chapter
Introduction
"Considering the passion for holiness expressed by writers and preachers in former generations, James Packer may be right to claim that 'holiness is a neglected priority throughout the modern church generally' and 'specifically a fading glory in today's evangelical world' (1984: 99)." (11)
"Despite the significant work of Packer and others, there is room for a fresh look at the subject, with a particular focus on what the New Testament teaches about the way holiness is achieved and expressed."(12)
"The assumption is generally made that sanctification is simply the process by which we become more and more holy." (13)
"It obscures the distinctive meaning and value of the terminology in the New Testament, confusing sanctification with renewal and transformation." (13)
"Sanctification is a state in which believers find themselves because of the work of Christ and the operation find themselves because of the work of Christ and the operation of his Spirit in their lives. They are called to remain in that state 'by living in correspondence to their given holiness' (614)." (14)
"In sum, sanctification in the New Testament is seen as 'a one-time event and as a process, the believers being and becoming holy and acting correspondingly' (614)." (14)
I. The biblical starting- point
"Even though the holiness of God cannot be adequately conveyed in vision or word, angelic beings declared that it could be encountered in our universe, which is like a vast temple dedicated to his use and the display of his glory. God's glory is his holiness revealed."(18)
"The covenant relationship established by God contained at its heart the assurance that he would be their God and they would be his people (e.g. n. 17:7-8; Ex. 6:7). Consequently, he would be uniquely with them, to fulfil his purposes and bring blessing to them (e.g. Gn. 28:13-15; Ex. 3:7-8)." God's sanctifying presence would continue to mark them as a holy people and demand holiness of living as a response." (21)
"Holiness cannot simply be acquired by human effort. It is a status or condition which God imparts to those whom he chooses to bring into a special relationship with himself through covenant and redemption. But it is a status that carries with it particular responsibilities."(23)
"Just as Israel was made holy by God's saving activity in the time of Moses, and again in the restoration after the Babylonian Exile, so sanctification in the New Testament is an integral part of the redemptive work of Jesus Christ. It is regularly portrayed as a once-for-all, definitive act and primarily has to do with the holy status or position of those who are 'in Christ'." (24)
"Christians are sustained in holiness by the ongoing presence of the Holy Spirit and the trust that he gives in the finished work of Christ. The essential work of the Spirit is to enable belief in the gospel, so that the blessings it offers may be continually enjoyed by God's people." (24)
"Christians are called to live out the practical consequences of knowing God in Jesus Christ and of being consecrated by his saving work. Everything that is said about moral change and personal transformation in the New Testament is to be related to God's sanctifying initiative in Christ." (25)
"...sanctification in Christ has to do with a profound re-orientation of values and behavior. Beginning with the 'heart' and reaching out to touch the life and witness of God's people at every level, God's word and God's Spirit bring change and transformation. In us and through us, something of God's holiness is revealed to the world." (25)
II. Sanctified in Christ
"At the heart of the revelation that Jesus brings is the proclamation of God's redemptive achievement in the death of his Son. In his death, Jesus demonstrates the love which God has for the world and which he desires to see reflected in the life of his people. With the gospel message about Jesus and his work, God imparts his Spirit to us and binds us to himself in love. That same word keeps us in holiness and love, enabling us to share in his mission to the world." (33)
"By his sovereign action in Christ, God sets apart and binds to himself those who have been purified from the defilement of sin. This objective, consecrating work of God has profound implications for the attitude and behavior of those who believe." (34)
"Although Israel under the Old Covenant was able to draw near to God through the mediation of priests and the operation of the sacrificial system, the people were not 'perfected' in their approach to God (gf. 7:11; 10:1-2). However, with Jesus, 'a better hope' has been introduced by which we may draw near to him (7:19; 10:14)." (36)
"This better hope is based on the 'better covenant', which has been enacted through 'better promises' (8:6). Here and now, we are 'qualified' to draw near to God with the certainty of sins forgiven and the confidence that we are in an eternally secure relationship with God (c/. 7:19; 9:9; 10:1-4, 14-23; 12:22-24). Our hope is also to meet God face-to-face, in the glory of his eternal kingdom (c/. 2:10; 4:9-10; 12:14, 22-24; 13:14), and so perfection in Hebrews involves ultimate glorification. Even so, what we have yet to experience is only an unfolding of what has already been achieved for us by Christ's sacrifice." (36)
"The terminology of perfection is used to proclaim the fulfilment or consummation of men and women in a permanent, direct and personal relationship with God."(36)
"Jesus' death brings about a cleansing from sin and a definitive consecration to God in the present. It also secures for us a share in the future that God has promised. We can draw near to God now with the directness and certainty that belong to the final state of his people (cf. 4:16; 10:19-22: 12:22-24). The perfecting of believers involves all of that. Our sanctification or consecration to God is only a part of the process of eschatological perfection, achieved through the perfecting of Christ (2:10; 5:9; 7:28)." (37)
"The New Covenant promise of a renewed 'heart' is fulfilled when people are set free from the burden of unforgiven sins through trusting in the effectiveness of Christ's sacrifice (9:14; 10:22). They are thus renewed in faith and sincerity towards God. Only the cleansing provided by Christ can definitively free us to worship or serve the living God (9:14, Gk. latreuein) in a way that pleases him and truly honors him." (39)
"Sanctification means being appropriated by God and dedicated to him by the saving work of his Son. The terminology is associated with the beginning of the Christian life and highlights the corporate dimension to sanctification in Paul's thinking. Sanctification has to do with the identity and status of those who are 'in Christ'. It also points to the lifestyle that is consistent with God's calling." (40)
"The next clause, 'to those sanctified in Christ' (Ck. hegiasmenois en Christo), amplifies what it means to be God's church. The Corinthian Christians were a holy and distinct people in that corrupt and godless city. This was so because of God's initiative, drawing them into an exclusive relationship with himself.? What he had done for them "in Christ Jesus' had made them part of his eschatological community. Here the perfect passive participle "sanctified' should be understood as another way of speaking about their conversion and incorporation into Christ. It can hardly refer to their holiness of character or conduct, since Paul spends much time in this letter challenging their values and their behavior, calling them to holiness in an ethical sense. He does this on the basis that they are already sanctified in a relational sense, but need to express that sanctification in lifestyle." (41)
"Jesus delivers us from the dominion of sin and death (redemption). By his righteousness he also makes it possible for us to be counted righteous by God (justification). At the same time, he establishes us in a distinct and exclusive relationship with the Holy One (sanctification). In the great Christological statement of 1 Corinthians 1:30, redemption, justification and sanctification are overlapping, but distinct theological concepts. This judgment is confirmed by the argument in 1 Corinthians 6:11." (44)
"The Spirit's work is to empower the preaching of the gospel about Jesus, enabling those who hear to understand and believe (2:4-5; cf. 2:6-16). So the Spirit is the means whereby God in the present age 'effects the work of Christ in the believer's life' (Fee 1994: 219)." (47)
"Sanctification is about being possessed by God and expressing that distinctive and exclusive relationship by the way we live." (48)
III. Sanctified by word and Spirit
"Here it is important to note that everything in the Christian life, from beginning to end, is made possible by Jesus' self-giving in death (Eph. 5:25), previously described as 'a fragrant offering and sacrifice to God' (5:2). Only those who are sanctified by Christ now can be presented to him in glory then. Transformation is implied by the notion of glorification (cf. Rom. 8:29-30; 2 Cor. 3:18; 1 Jn. 3:2), the present work of the Spirit anticipating the ultimate transformation associated with the resurrection of our bodies." (54)
"By faith in the gospel, we continue to be united with Christ, which is the heart of sanctification. By faith, we rely on his promises and grasp the power of his Spirit, so that we can resist sin and live for God. This theme will be particularly developed in chapter five. Faith is 'not only a receptive organ but also an operative power." (56)
"When God sanctifies us as individuals, he establishes us as members of a holy fellowship, enabling us to play our part in maintaining and expressing the holiness of the church, in doctrine and lifestyle." (67)
IV. Pursuing holiness
"So the challenge is to pursue practical expressions of the holiness or sanctification that is ours in Christ." (75)
"Those who are cleansed and consecrated by Christ, and who look forward to sharing the perfection of holiness in his presence for ever, will pursue holiness as a lifestyle." (77)
"Indeed, the Spirit he gives to Christians is the Spirit of holiness; and nothing unholy can be tolerated in the lives of individuals or communities where the Holy Spirit dwells (gf. 1 Cor. 3:16-17; 6:19-20; 2 Cor. 6:14-7:1)." (84)
"The promises about God dwelling in the midst of his people, and welcoming as his sons and daughters those who separate themselves from everything unclean (6:16-18), are the motivation for a holy and separated life." (87)
"From a positive point of view, the secret of a holy life is reflecting the character of God, knowing that his Spirit is at work amongst his people to make that separate and distinct lifestyle possible, and thus walking in the Spirit's ways. When they ignore these imperatives, believers dishonor the one who called them into an exclusive relationship with himself and compromise the holiness of the church as 'the temple of the living God' (6:16; cf. 1 Cor. 3:16-17; Heb. 12:15)." (88)
"No Christian should doubt the need to give practical, everyday expression to the holiness that is our status and calling in Christ. Only those who trust in his sanctifying work on the cross, and take seriously the warning to 'pursue holiness', will 'see the Lord'." (91)
"On the other hand, it is possible to be so zealous for 'progress' that one's attention shifts from God's grace to human effort. Moral growth and development will be God's gift to us at different stages of our lives, but spirituality must not be measured in terms of the rate of change. We are to go on exhibiting what we know of God's character and will, motivated by the certainty of his acceptance, cleansing and enabling in Christ, together with the promise of entire sanctification when we meet him, face to face. Progress may be seen as we exercise ourselves in that godly devotion which issues from a true knowledge of God in Jesus Christ." (91)
V. Living between the cross and the resurrection
"When he moves to consider how justification by faith can lead to holiness of life, Calvin emphasizes the role of repentance. Repentance not only follows faith but is born of faith. Repentance means the true turning of our life to God, a turning that arises from a pure and honest fear of him' (Inst. 3.3.5). It consists in 'mortification of our flesh and of the old man' and in 'vivification of the Spirit'." (93)
"In this chapter, I want to explore the idea that moral renewal proceeds from our union with Christ in his death and resurrection." (95)
"Baptism into union with Christ is the way we identify with him in his epoch-changing death and draw on its benefits. Of course, conversion and water baptism are often separated in Christian experience. But Paul's point is that genuine initiation into Christ means trusting in his death as our death and his risen life as our life. In this respect, baptism is presented as our 'funeral rite' and a decisive break with the life and values of this present age." (97)
VI. Transformation, renewal, and growth
"What makes me a new person in Christ is essentially faith in God and his promises. The Spirit's ongoing task is to renew my "mind' through the gospel and give me a new 'heart' to serve God in faith and obedience. Renewal of mind and heart transforms character and behavior because of the central place that the mind has in the orientation, attitudes and beliefs of the human personality. Renewal is not simply at the rational level, though this is foundational to the whole process of moral renewal and change that is effected by the Spirit. In the final analysis, renewal is the present experience of glorification through the Spirit, anticipating the glorification that will come with the resurrection of our bodies. It is being conformed to the likeness of Christ, who is himself the image of God."(133)
"If we are definitively sanctified by the work of Christ and the gift of his Spirit, 'growth' in holiness will mean increasing and abounding in practical expressions of that status calling and commitment which is already ours by God's grace." (136)
Notable Content
Definitive Sanctification explained. (14)
"To what extent are we urged by Scripture to progress in holiness and in what manner? How should we pray for one another in this regard? How might we expect God to answer our prayers?" (71)
Understanding Hebrews chapter 12. (75)
Four senses in which Christians die to sin. (97)
Brief comments on the concept of growth in the New Testament. (134)
