How Can I Change?/Caught in the Gap Trap/es

From Gospel Translations

Era domingo por la mañana. Yo acababa de enseñar sobre la ira, y quería dar al Espíritu Santo la oportunidad de obrar en el corazón de los presentes. Pero yo no podía haber anticipado la reacción.

Casi veinte humildes santos pasaron al frente del auditorio-un grupo grande para una iglesia del tamaño de la nuestra. Pero no fue el número lo que captó mi atención. Fueron las personas. ¡Diecinueve de los veinte eran madres de niños pequeños! (La ira es un peligro de la ocupación, según la mayoría de las madres que he conocido.)

Como su pastor, yo sabía que todas estas mujeres eran cristianas serias y dedicadas al Señor. Lo que hizo que pasaran al frente era su intensa frustración al encontrarse atrapadas en la brecha-una brecha entre el modelo bíblico para el control de sí mismas y su propio fracaso en vivir según ese modelo.

Ya sea que el problema es la ira, el temor, la preocupación o algo tan común como la pereza, todos hemos experimentado esa brecha entre lo que somos y lo que debemos ser. La Biblia dice que somos nuevas creaciones, victoriosos, vencedores. Y no somos sólo vencedores-somos más que vencedores (Ro 8:37). A veces hasta nos sentimos así. Pero la mayoría de las veces se nos hace difícil ver más allá de nuestras limitaciones y perpetuos fracasos. Y siempre parece ser durante estos tiempos de la vida que Mateo 5:48 surge en nuestro plan de lectura bíblica: “Por tanto, sean perfectos, así como su Padre celestial es perfecto”.

En silencio suspiramos y pensamos, Nunca sucederá.

Yo llamo a este estado de mente la “trampa de la brecha”. Así es como funciona: Como cristianos todos tenemos cierto conocimiento sobre lo que Dios espera de nosotros. Pero logramos menos de lo que sabemos que debemos estar logrando. Luego entonces existe una brecha entre lo que sabemos que se nos exige y nuestro comportamiento en sí. Si la distancia entre lo que sabemos y lo que estamos viviendo se hace demasiado grande, correctamente se nos puede llamar hipócritas.

Esta brecha es un hecho de la vida cristiana. Para la mayoría de nosotros, no es necesario que nadie nos diga cuáles son nuestras inconsistencias-estamos perfectamente concientes de ellas. Esa conciencia debe servir para mantenernos humildes y dependientes de Dios para triunfar. Pero la trampa con frecuencia nos la tiende nuestra ignorancia de la doctrina de la santificación. En vez de reconocer que la brecha existe para instarnos hacia adelante en fervorosa confianza en Cristo, permitimos que nos condene y que detenga nuestro progreso hacia adelante. Somos atrapados a creer que simplemente somos perdedores, fracasos, que no servimos para nada...y que quizás ni tan siquiera somos cristianos. Algunos hasta pasan a la inactividad o a la desobediencia. Los que son atrapados en esta trampa (y, hasta cierto punto, todos lo somos) innecesariamente padecen de desánimo.

Como pastor, una de mis mayores responsabilidades es ayudar a los individuos a salir de la trampa de la brecha. Con frecuencia me encuentro diciendo a la gente, “No será instante, y le exigirá serio esfuerzo, pero salir de la trampa de la brecha no es complicado. Y créame, valdrá la pena.”

Quizás tú te has encontrado en la trampa de la brecha. Quizás estés ahí ahora mismo. Si así es, tenemos confianza de que este libro puede ayudarte a cerrar la brecha entre lo que debes ser en Cristo y lo que eres en la práctica.

¿Puedes imaginarte una vida en la que rompes los hábitos pecaminosos y haces verdadero progreso en la santidad? Esa vida es posible. Y este libro está escrito para ayudarte y animarte cuando hagas tuya esa vida.

Entre “Ahora” y “Todavía no”

Sin duda, una de las cosas más frustrantes de la vida cristiana es la aparente contradicción entre lo que Dios espera que seamos y lo que nosotros, por experiencia, sabemos que somos. Observa a los corintios, por ejemplo. En un punto Pablo les asegura, “ya han sido lavados, ya han sido santificados, ya han sido justificados en el nombre del Señor Jesucristo y por el Espíritu de nuestro Dios” (1Co 6:11). Parece un caso cerrado, ¿no? Hasta que leemos la segunda carta de Pablo a esta iglesia, en la que parece decir casi lo opuesto: “Purifiquémonos de todo lo que contamina el cuerpo y el espíritu, para completar en el temor de Dios la obra de nuestra santificación” (2Co 7:1).

Espero que los corintios estuvieran un tanto confusos. ¿Estaban santificados...o contaminados? En realidad, estaban santificados y contaminados, y así estamos nosotros. Para poder explicar eso, permíteme llevarte brevemente por una tangente.

El reino de Dios es tanto “ahora” como “todavía no”. Está presente en ciertos respectos y es futuro en otros. Nuestro Señor vino proclamando y demostrando que el reino (o dominio) de Dios había cruzado la historia humana: “Pero si expulso a los demonios con el poder de Dios, eso significa que ha llegado a ustedes el reino de Dios” (Lu 11:20). Sin embargo, el reino de Dios todavía no ha llegado en su plenitud. Eso no sucederá hasta que Jesús regrese en poder, cuando toda rodilla se doblará y toda lengua confesará que Él es Señor. Hasta entonces, sin negar la presente realidad del reino de Dios, oramos fervorosos, “Venga tu reino” (Mt 6:10).

En este respecto, el reino de Dios paralela bastante nuestra vida individual. Dios, por medio de la maravillosa obra de justificación, nos ha declarado justos. Nuestra posición legal ante Él ha cambiado. Ese asunto ha sido arreglado una vez y por todas en la corte del cielo. Pero, en este lado del cielo, nuestra transformación interna es un proyecto en progreso. El proceso de santificación me mantiene ocupado personalmente como cristiano, y también me da suficiente trabajo como pastor.

De modo que ¿tenemos victoria en Jesús o no? ¿Somos vencedores, o somos vencidos? Oscar Cullman sugiere una analogía de la Segunda Guerra Mundial que creo que nos puede ayudar a comprender esta aparente contradicción.^[2]

La historia nos cuenta de dos días importantes hacia el final de la II Guerra Mundial: D-Day (Día D) y VE-Day (Día VE). El D-Day tuvo lugar el 6 de junio de 1944 cuando las fuerzas Aliadas desembarcaron en las playas de Normandía, Francia. Este fue el punto decisivo en la guerra; una vez se llevó a cabo con éxito esta desembarco, la suerte de Hitler se selló. La guerra esencialmente había terminado. Pero la victoria total en Europa (VE-Day) no ocurrió sino hasta el 7 de mayo de 1945 cuando las fuerzas alemanas se rindieron en Berlín. Este intervalo de once meses se recuerda como uno de los períodos más sangrientos de la guerra. Se pelearon batallas campales por toda Francia, Bélgica, y Alemania. Aunque el enemigo había sido herido mortalmente, no sucumbió inmediatamente.

La cruz fue nuestro D-Day. Ahí el Señor Jesucristo murió para romper las cadenas del pecado de su pueblo. Por su muerte y resurrección somos justificados. Pero la victoria final espera el regreso de Cristo. No hay duda de cuál será el resultado de las cosas. Pero todavía nos encontraremos envueltos en escaramuzas y batallas hasta que el Señor aparezca en gloria para derrotar para siempre las fuerzas de las tinieblas.

Esta distinción, si se mantiene en mente, nos puede evitar mucho desánimo. La batalla todavía sigue atroz, pero la guerra ya se ganó. Una conciencia de la obra acabada de Cristo a nuestro favor es esencial para levantar el ánimo mientras buscamos la santificación. Debemos estudiar y meditar en la gran doctrina de la santificación hasta que penetre profundamente en nuestra conciencia.

Listerine, Anyone?

Though we are fully justified in Christ (D-Day), we are by no means fully sanctified (VE-Day). Some have failed to understand this.

Bible teacher Ern Baxter tells of an incident that occurred during the Latter Rain Revival of the late 1940s. A heretical teaching had emerged called “the manifest sons of God.” It was essentially a doctrine promising total sanctification in this life. In its extreme form, it included the belief that a spiritual elite would receive glorified bodies before Christ’s return.

At the close of a meeting where Baxter was preaching, several manifest sons (and daughters) appeared at the rear of the auditorium clad in white robes. When he finished speaking they swept down the aisle to the front of the church and began trying to make disciples to their doctrine of absolute perfection. As he relates the story, “The lady who was their leader was in serious need of Listerine. That’s not the kind of perfection I’m looking forward to.”^[4]

More common than Ern Baxter’s scenario are situations resulting from a shallow, simplistic view of sanctification.

When I was a new believer, I met a young man named Greg, a self-confessed burglar and drug addict who was apparently converted while in prison. Greg’s grip on living the Christian life impressed me. He carried himself with a bold certainty and walked with a slight swagger. He talked as if sin were not really a problem for him any longer. More than once he told me how he’d been “saved, sanctified, and filled with the Holy Ghost.”

To hear him describe it made it seem so simple. As a new Christian, he’d boarded a train one day, and when he got off hours later he’d had what he termed a “sanctification experience.” He assured me that such an experience was a necessary prelude to receiving the baptism in the Holy Spirit, and once that happened, you were all set.

I must admit, there were some things about Greg that didn’t seem too sanctified. He had a judgmental streak and a Pharisaical attitude. He could be both overbearing and petty. I recall his indignant remarks when a friend inadvertently set something on top of his Bible: “I beg your pardon—that happens to be the Word of God!” Still, he sure could quote the Bible, and he seemed to understand this business of sanctification.

What a shock when he turned back to selling and using hard drugs.

Greg’s problems included an incomplete and therefore incorrect understanding of the Bible’s teaching on sanctification. He had done what so many do by focusing only on those favorite Scripture texts which seemed to validate his personal experience.

Sanctification is both definite (occurring at conversion) and progressive. It didn’t all happen in one experience in the past, nor is it to be thought of as only happening by degrees. We were changed and we are changing. Without dampening the enthusiasm of our successful landing at Normandy, let’s be sober and realistic as we assess the opposition lying between us and Berlin. We don’t have the option of boarding a sanctification train, like Greg claimed to have done. It’s going to be a fight every step of the way.

Worth the Work

For many, “sanctification” is another of those long, theological words often heard but rarely understood. It sounds scholarly and impractical. Yet it is intensely practical. The doctrine of sanctification answers questions asked by almost every Christian in Church history:

How do I change?

How do I grow?

How do I become like Christ?

How do I get out of the gap trap?

Anything that can answer those questions is worth some effort. Appendix A (page 93) shows how various branches of the Church have handled this issue in the past, but let’s see what we can learn about this essential doctrine as it applies to us today.

The biblical meaning of the word sanctify is “to set apart; consecrate.” (Holiness comes from the same Greek root.) It may be applied to a person, place, occasion, or object. When something is sanctified, it is separated from common use and devoted to special use. For instance, in Moses’ time, the Day of Atonement was set apart (sanctified) to a holy God. That day became a holy day. A thing sanctified is not made holy simply by being set apart; it derives its holiness from that to which it has been devoted. Because only God is holy, he alone can impart holiness.

Theologically the term “sanctification” has been used to describe the process a believer undergoes as the Spirit of God works in him to make him like Christ. The process begins at the moment we are born again and continues as long as we live. It is marked by daily conflict as we appropriate the grace and strength of God to overcome indwelling sin.

Keep in mind that the guilt of sin has already been removed through justification, as Anthony Hoekema explains; sanctification removes the pollution of sin:

By guilt we mean the state of deserving condemnation or of being liable to punishment because God’s law has been violated. In justification, which is a declarative act of God, the guilt of our sin is removed on the basis of the atoning work of Jesus Christ. By pollution, however, we mean the corruption of our nature which is the result of sin and which, in turn, produces further sin. As a result of the Fall of our first parents, we are all born in a state of corruption; the sins which we commit are not only products of that corruption but also add to it. In sanctification the pollution of sin is in the process of being removed (though it will not be totally removed until the life to come).^[7]

The Bible also describes sanctification as growth in godliness. By godliness I’m referring to a devotion to God and the character that springs from such devotion. Godliness includes a love of God and desire for God.^[8] It also includes the fear of God, which John Murray has called the “soul of godliness.”^[9] Having been delivered from the fear of eternal torment, the Christian fears God by focusing not on his wrath but on his “majesty, holiness and transcendent glory....”^[10] The fear of the Lord has a purifying effect on the heart and is a precondition for intimacy with God.

Godliness involves more than morality or zeal. It springs from a union with Christ and a passion to honor him. A godly person wants to be like his Lord so as to give him pleasure. He wants to feel what God feels, think his thoughts after him, and do his will. In short, he wishes to take upon himself the character of God so that God might be glorified. No endeavor is more worthy of our life-long effort: “For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come” (1Ti 4:8).

Both God and man play key roles in the gracious work of sanctification. He, by his amazing grace, initiates our salvation and imparts the desire and power to overcome sin. Responding to and relying on his grace, we then obey the biblical command to “work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose” (Php 2:12-13).

The New Testament charts a course for holy living which is a middle ground (actually a higher ground) between legalism on one side and license on the other. Those church traditions that have placed the accent too heavily on God’s work within us without expecting that work to result in a growing desire for godliness, veer off the path toward license. “For, as I have often told you before and now say again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things” (Php 3:18-19). On the other hand, there are those who have so emphasized man’s part that they elevate technique above God’s truth and end in legalism. (There are, of course, varying degrees of these driftings.)

How to Attain Perfection

One common question I hear Christians raise is, “How far can I expect this process of sanctification to go? Will I ever be completely free from sin?” It’s a question that becomes especially relevant when you read a statement like Paul’s to the Philippian church: “Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you” (Php 3:15 NAS). Jesus said it even more pointedly in a verse quoted earlier: “Be perfect, therefore, as your heavenly Father is perfect” (Mt 5:48).

Does God really expect us to attain perfection?

A yearning for perfection has inspired many to pursue God. Throughout human history poets and philosophers have expressed the desire to regain a lost innocence and purity. Contemporary songwriters Crosby, Stills, and Nash celebrated the Woodstock experience with a song that said, “We are star dust, we are golden, we are caught in the devil’s bargain. And we’ve got to get ourselves back to the Garden.”

The trouble is, we’re anything but perfect and we know it. In the make-believe world of movies, Mary Poppins may cheerfully refer to herself as “practically perfect in every way,” but it doesn’t work like that in real life. And we certainly won’t reach perfection via Woodstock.

R.A. Muller points out that Scripture clearly tells us to be perfect, while at the same time giving evidence that perfection is unattainable in this life.^[13] This presents us with a dilemma. We are not free to throw up our hands and admit defeat. But neither may we adopt a “can-do” mentality toward perfection which has more in common with positive thinking than with the Bible. The only way to solve this dilemma is by realizing the New Testament views perfection two ways.^[14]

Paul’s vision for the Philippians was maturity, not faultlessness. Note how the New International Version translates his comment to the Philippian church: “All of us who are mature should take such a view of things” (Php 3:15). The “perfect” in this sense may best be described as “those who have made reasonable progress in spiritual growth and stability.”

It’s a natural thing for every child to want to be big, to be full-grown. This is no less true of the believer. Rather than take a casual or haphazard approach to growth, we should let the call to perfection urge us onward in a serious quest to be like Jesus. Paul’s own example should be the model for us all:

Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. (Php 3:12-14)

We see a second use of the word perfection in Paul’s first letter to the Corinthians. “When perfection comes,” he says, “the imperfect disappears” (1Co 13:10). In this sense, perfection is a term rightly restricted to the Godhead—a perfection that will not be seen until Christ returns. Theologian Louis Berkhof prefers to speak of God’s perfections rather than his attributes.^[16] God alone is faultless. No matter how much we mature in this life, we will never reach perfection until that day when God perfects us in glory.

Seven Reasons to Close the Gap

Generally speaking, the world has a negative impression of holiness. Many equate it with a glum, cross-carrying existence devoid of joy. It is seen more as a “holier-than-thou” self-righteousness than as the joyful experience it really is. As we close, let’s refute that idea by looking at some of the many benefits and blessings we gain from following Christ. Here are seven fruits of sanctification:

God is glorified. When we are holy, we give weight to our claim that God is as real and wonderful as we say he is. Paul tells us the good works of Christians adorn the doctrine of Christ (Tit 2:10 NAS). Even those who deny God are forced to admit his reality when his people walk in his ways.

Ongoing fellowship in this life with the Godhead. “If anyone loves me,” said Jesus, “he will obey my teaching. My Father will love him, and we will come to him and make our home with him” (Jn 14:23). It’s a tremendous joy and comfort to have the abiding presence of the Father and the Son through the Holy Spirit. And Jesus indicates that this presence is a loving presence, not indifferent or impersonal. Of course, along with his presence comes his power, which enables us to overcome the obstacles of life.

Fellowship with other Christians. If we walk in darkness, we can’t enjoy authentic relationships with other believers. “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1Jn 1:7).

The Lord promises to provide us with companions, fellow travelers on the road of sanctification. For my part, I’ve found that God’s truth combined with the example of God’s people is absolutely necessary for my spiritual growth. And when I’ve walked in his ways I’ve never lacked for either. We need one another in the context of the church in order to succeed. Holiness and Christian community go hand in hand.

Assurance of salvation. Though our salvation is not based upon our pursuit of holiness, assurance of salvation is most certainly connected with it. In his second letter, Peter exhorts his readers to make every effort to pile up spiritual virtues, adding goodness to faith and knowledge to goodness until self-control, perseverance, godliness, brotherly kindness, and love are had in abundant measure (2Pe 1:5-9). He warns that when these are lacking, a person may forget...

...that he has been cleansed from his past sins. Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ. (2Pe 1:9-11)

Evangelism. As a young man under conviction of sin, I tried my best to find fault with Christians so that I might reject their message and dismiss them as hypocrites. But though they weren’t perfect, I could find no major inconsistencies. The large family who reached out to me with the gospel made more of an impact on me with their lifestyle than with their words. The husband loved his wife, the wife respected her husband, the children obeyed their parents, and they were all joyful. I had never seen anything like it.

It has been said that while the world may not read its Bible, it certainly does read its Christians. God uses holy people to reach others. Not perfect, but holy.

Understanding, wisdom, and knowledge. These treasures are laid up for those who seek God wholeheartedly (Pr 2:1-11). They are withheld from the scorner, the rebel, and the fool.

Seeing God. Scripture tells us, “Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord” (Heb 12:14). While the full meaning of this passage is shrouded in mystery, Scripture does have much to say about “the beatific vision,” or seeing God. It will occur following our Lord’s return when every enemy has been vanquished and we have been totally sanctified. At that time our vision of God will be continual and intense, with-out distraction or the self-consciousness caused by sin. Then we shall know even as we are known. Not that our knowledge of God will be complete, for he will be ever revealing more and more of his infinite and wonderful self to us.

“Blessed are the pure in heart,” Jesus said, “for they will see God” (Mt 5:8). This ongoing illumination of his greatness and goodness is by far the most outstanding wonder to result from a life of holiness.

As you can see, there are plenty of good reasons to close the gap between God’s expectations of us and our own experience. We were made to share in his holiness—not just in heaven, but here on earth. Step by step, we can learn to overcome sin and live in a way that increasingly reflects the glory and character of God.

In this first chapter, we have attempted to whet your appetite for godliness. Beginning with Chapter Two, we’ll start building the biblical framework necessary to support a holy—and happy—life.

Group Discussion

1. What kind of symptoms indicate that one is caught in the “gap trap”?
2. A certain gap between God’s standards and our performance is unavoidable; too much, though, and we qualify as hypocrites. Where do we draw the line?
3. How is our sanctification both past history and future hope?
4. The fear of the Lord, says the author, is a “precondition for intimacy with God.” (Page 7) What does he mean?
5. To what extent should a mature Christian be free of sin?
6. Now that you have finished this chapter, how would you explain Matthew 5:48 to a brand-new Christian?

Recommended Reading

How to Help People Change 'by Jay E. Adams (Grand Rapids, MI: Zondervan Publishing House, 1986)

Saved by Grace by Anthony A. Hoekema (Grand Rapids, MI: Eerdmans Publishing Co., 1989)

References

1. ↑ Jay E. Adams, The Biblical View of Self-Esteem, Self-Love, Self-Image (Eugene, OR: Harvest House Publishers, 1986), p. 78.
2. ↑ Oscar Cullman, Christ and Time (Philadelphia, PA: The Westminster Press, 1964), p. 3.
3. ↑ John Piper, The Pleasures Of God (Portland, OR: Multnomah Press, 1991), p. 147.
4. ↑ 4. Ern Baxter, taped message, “Sanctification,” n.d.
5. ↑ Quoted in Gathered Gold, John Blanchard, ed. (Welwyn, Hertfordshire, England: Evangelical Press, 1984), p.146.
6. ↑ J.C. Ryle, Holiness (Welwyn, Hertfordshire, England: Evangelical Press, 1879, reprinted 1989), p. 39.
7. ↑ 7. Anthony A. Hoekema, Saved by Grace (Grand Rapids, MI: Eerdmans Publishing Co., 1989), pp. 192-93.
8. ↑ Jerry Bridges, The Practice of Godliness (Colorado Springs, CO: NavPress, 1983), pp. 15-20.
9. ↑ Ibid., p. 24.
10. ↑ Ibid., p. 26.
11. ↑ J.I. Packer, Concise Theology (Wheaton, IL: Tyndale House, 1993), p. 169.
12. ↑ 14.Sinclair Ferguson, A Heart for God (Colorado Springs, CO: NavPress, 1985), p. 129.
13. ↑ R.A. Muller, The International Standard Bible Encyclopedia, Volume Four (Grand Rapids, MI: Eerdmans Publishing Co., 1988), p. 324.
14. ↑ William Hendriksen, New Testament Commentary: Philippians (Grand Rapids, MI: Eerdmans Publishing Co., 1962), p. 176.
15. ↑ Quoted in Gathered Gold, p.148.
16. ↑ Louis Berkhof, Systematic Theology (Grand Rapids, MI: Eerdmans Publishing Co., 1941), p. 52.
17. ↑ Reference missing from original