What is sanctification?
 |
| Baptism of Christ. Jesus is baptized in the Jordan River by John. (Photo credit: Wikipedia) |
This aspect of our sanctification occurs by faith in Christ instantaneously, at the moment of our conversion. In a very real sense, then, we are sanctified at the moment we are saved. For this reason Paul could address the Christians of the various churches to whom he wrote, some of whom sorely needed correction, as “saints” (Gk. hagioi, meaning “holy ones”). We all begin in Christ, then, as saints. “We have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb 10:10).
“We are thus made partakers of the fruits of His obedience. We are set free to do God’s will. We have turned our backs on sin and evil and have committed ourselves to follow Christ. We are saints not because we are superior, not because we have reached final perfection, but because we are headed in the right direction.
However, what is declared instantaneously and legally about the believer is not realized in actual holiness, the second facet of sanctification, for some time, a lifetime anyway. A great biblical truth is that God begins with us where we are. How wonderful it would be if older, mature Christians were as patient with new converts as God himself is. That which marks the true perfection of a child of God is not his arrival at absolute sinless perfection, but his upward aspiration. The apostle Paul did not consider himself to have “attained,” or “arrived,” but he did acknowledge that he was yearning with an intense longing to be more pleasing to God day by day (Phil 3:13–14).
However, what is declared instantaneously and legally about the believer is not realized in actual holiness, the second facet of sanctification, for some time, a lifetime anyway. A great biblical truth is that God begins with us where we are. How wonderful it would be if older, mature Christians were as patient with new converts as God himself is. That which marks the true perfection of a child of God is not his arrival at absolute sinless perfection, but his upward aspiration. The apostle Paul did not consider himself to have “attained,” or “arrived,” but he did acknowledge that he was yearning with an intense longing to be more pleasing to God day by day (Phil 3:13–14).
What was good enough for yesterday is not adequate for today in the life of the believer, for growth enlarges one’s capacity for the things of God. Although we may begin with “milk,” we are expected to grow up to the point where we can digest “solid food” (see Heb 5:12–14; 1 Peter 2:1–3). This is accomplished through a daily renewal of our consecration and dedication to God.
We must seek to become “more and more conformed to the image of Christ.” By prayer and through the Word and the Holy Spirit we draw near to Jesus and experience His love. “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness, with ever-increasing glory [from one degree of glory to another], which comes from the Lord, who is the Spirit” (2 Cor 3:18).
Important to this growing stage of holiness is the ministry of the Holy Spirit.10 Romans 7 pictures the “divided mind” of the one who is caught in the internal struggle between good and evil.11 He knows to do good but finds himself unable in his own strength to do what is right. What is the source of Christian victory? Romans 8 and Galatians 5 supply the answer. Romans 8:13 shows us that we, by the Holy Spirit, can “put to death the misdeeds of the body,” and 8:37 says that “we are more than conquerors through him who loved us.” Galatians 5:16–18 points out that if we “live by the Spirit,” we won’t “gratify the desires of the sinful nature.
For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other.” Consequently, we are in a struggle against temptation, always soliciting us to sin. But the struggle for believers is not a contest between the “higher nature” and the “lower nature.” Rather, it is a mighty contest between the indwelling Spirit of God and the old sinful nature, which still survives and wishes to express itself. The old nature is not “rooted out” as the Wesleyan doctrine of “eradication” would say.
That doctrine is predicated on an understanding of sin as a “something” rather than as a relationship. A relationship is not a “thing,” subject to being “rooted out,” or, as some say, “cut out root and branch.” But in the proportion that we as believers are yielding to the work of the Holy Spirit, which is an act of faith, we can be assured of continuing victory over the invasions of sinful temptations (1 Cor 10:13).
We also have the responsibility of taking an active part in the battle against sin and in experiencing the positive side of sanctification. However, the whole responsibility for progressive sanctification is not on us, for God has His part, and the Holy Spirit enables us by purifying our souls in obedience to the truth (1 Peter 1:2, 22). Our part is to actively and in faith “put to death, therefore, whatever belongs to … [the] earthly nature: sexual immorality, impurity, lust, evil desires and greed” (Col 3:5). Addressing the believers at Colosse, Paul observed (and we attend):
You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.
We also have the responsibility of taking an active part in the battle against sin and in experiencing the positive side of sanctification. However, the whole responsibility for progressive sanctification is not on us, for God has His part, and the Holy Spirit enables us by purifying our souls in obedience to the truth (1 Peter 1:2, 22). Our part is to actively and in faith “put to death, therefore, whatever belongs to … [the] earthly nature: sexual immorality, impurity, lust, evil desires and greed” (Col 3:5). Addressing the believers at Colosse, Paul observed (and we attend):
You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity (Col. 3:7–14).
There is victory in the Christian life. One need not be continually defeated. Even though we never come to the place in this life where we are not able to sin, we can have help so that we are able not to sin. The solution lies in giving place to the indwelling Holy Spirit. And, as we live in the Spirit day by day, our capacities for spiritual things develop. We grow in grace. There are failures along the way, but when we stumble and commit sin, we are not cast out. We have an advocate with the Father, a Friend in court, even Jesus Christ (1 John 1:9, 2:1). There is cleansing along the way, for “if we walk in the light, as he [God] is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:7). But we must confess our sins. Utterly urgent is our immediate response when we are checked or convicted by the Holy Spirit. If there is immediate repentance, we can arise with a cleansed conscience and the sure knowledge of forgiveness from God; we do not need to agonize over our failures.
There are, however, solemn warnings, which lace the Book of Hebrews, pointing out that persistent, determined rejection of the conviction of the Holy Spirit is a backsliding that can eventually lead to a hardened, settled rebellion against God, resulting in the final loss of one’s salvation (cf. Gal. 5:21; Heb. 6 and 10). This is apostasy. But Paul in Romans 6:1–2 shouts aloud, “What shall we say then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” He wonders how any who have tasted of the joy of sins forgiven could possibly want to return to the quagmire of sin—although the possibility is clear and unmistakable.
We are initially, at conversion, sanctified in Christ Jesus. During the course of our lives we are given the means to “grow in grace,” to become in actuality what we are declared to be positionally and to reach a maturity of holiness (Eph 4:7–13). There is yet a third dimension to sanctification. In Philippians 3:11, Paul expresses the wistful desire of the soldier of the Cross, looking ahead to the time when this period of probation will end and there will be a final state of holiness.
There is victory in the Christian life. One need not be continually defeated. Even though we never come to the place in this life where we are not able to sin, we can have help so that we are able not to sin. The solution lies in giving place to the indwelling Holy Spirit. And, as we live in the Spirit day by day, our capacities for spiritual things develop. We grow in grace. There are failures along the way, but when we stumble and commit sin, we are not cast out. We have an advocate with the Father, a Friend in court, even Jesus Christ (1 John 1:9, 2:1). There is cleansing along the way, for “if we walk in the light, as he [God] is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:7). But we must confess our sins. Utterly urgent is our immediate response when we are checked or convicted by the Holy Spirit. If there is immediate repentance, we can arise with a cleansed conscience and the sure knowledge of forgiveness from God; we do not need to agonize over our failures.
There are, however, solemn warnings, which lace the Book of Hebrews, pointing out that persistent, determined rejection of the conviction of the Holy Spirit is a backsliding that can eventually lead to a hardened, settled rebellion against God, resulting in the final loss of one’s salvation (cf. Gal. 5:21; Heb. 6 and 10). This is apostasy. But Paul in Romans 6:1–2 shouts aloud, “What shall we say then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” He wonders how any who have tasted of the joy of sins forgiven could possibly want to return to the quagmire of sin—although the possibility is clear and unmistakable.
We are initially, at conversion, sanctified in Christ Jesus. During the course of our lives we are given the means to “grow in grace,” to become in actuality what we are declared to be positionally and to reach a maturity of holiness (Eph 4:7–13). There is yet a third dimension to sanctification. In Philippians 3:11, Paul expresses the wistful desire of the soldier of the Cross, looking ahead to the time when this period of probation will end and there will be a final state of holiness.
This anticipation of perfection is called the doctrine of glorification. Upon life’s end, believers who have kept true to Christ will be in a permanent relationship with God that will not be subject to failure. We will have a settled character of holiness. Then at Christ’s second coming, “We will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Cor 15:51–52). What a wonderful hope for the believer! “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).
In view of this hope, may we all maintain “unbroken communion with Christ through the resources of prayer and the Word, seeking divine guidance from the Holy Spirit and striving to ‘reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ’ (Eph 4:13).”
Menzies, W. W. (1993). Bible Doctrines: A Pentecostal Perspective. (S. M. Horton, Ed.) (pp. 149–154). Springfield, MO: Logion Press.
In view of this hope, may we all maintain “unbroken communion with Christ through the resources of prayer and the Word, seeking divine guidance from the Holy Spirit and striving to ‘reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ’ (Eph 4:13).”
Menzies, W. W. (1993). Bible Doctrines: A Pentecostal Perspective. (S. M. Horton, Ed.) (pp. 149–154). Springfield, MO: Logion Press.
