SANCTIFICATION
SCRIPTURE: I Thessalonians 4:3
INTRODUCTION
The doctrine of sanctification is one of the most misunderstood teachings recorded in the New Testament. This is due, in large part, to the fact that it deals with consecration and holiness.
If regeneration has to do with our nature, justification with our standing, and adoption with our position, then sanctification has to do with our character and conduct. In justification we are declared righteous in order that through sanctification we may become righteous. Justification is what God does for us; sanctification, what God does in us. Justification puts us into a right relationship with God; sanctification exhibits the fruit of that relationship - that is, a life separated from a sinful world and dedicated unto God.
Sanctification is a biblical doctrine. The word is found in its various forms at least four hundred times in the Old ’Testament, to say nothing of the many references to it in the New Testament.
THE MEANING OF SANCTIFICATION
The words "sanctify," "saint," "hallow," and "holy’ all come from the same Greek root hagizo or hagiazo (ha-geed-zo). In the New Testament sense, the word means "to place in a relation to God answering to His holiness."
In the Old ’Testament, the root word is kadash (ka-dash) which means "to cut or separate." In either case, sanctification has to do with separation, and this separation is subsequent to, or because of, something else. The sanctified person or thing has been chosen first and then separated. Therefore, sanctification, or being set apart, is subsequent to regeneration.
Two thoughts are prominent in a definition of sanctification:
separation from evil, and dedication unto God.
Separation From Evil
It is evident from scriptures that sanctification necessitates a turning away from all that is sinful and defiling to both soul and body. Note:
Sanctify now yourselves, and sanctify the house of the lord God . . . and carry forth the filthiness out of the holy place. . . And the priests went into the inner part of the house of the lord, to cleanse it and brought out all the uncleanness… Then they went in to Hezekiah the king, and said, We have cleansed all the house of the lord (2 Chronicles 29:5, 16-18).
For this is the will of God, even your sanctification, that ye should abstain from fornication (1 Thessalonians 4:3).
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world (Titus 2:12).
But as he who hath called you is holy, so be ye holy in all manner of conversation (1 Peter 1:15).
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).
The life of separation, wrought by the experience of sanctification, challenges the believer to forsake the patterns of the world and to follow the pattern of holiness with Jesus Christ as the model.
Paul had a word for the Galatians and us when he wrote:
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God (Galatians 5:19-21).
He spoke of his past life and old habits:
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:3-5).
This separation expresses itself in outward cleansing and inward holiness. Sanctification, as a condition of the heart, affects every facet of the Christian’s life. It is the heart of the Christian faith, the theme of the Holy Scriptures, and the purpose of God for His people.
It is possible to profess sanctification by subscribing to legalistic and ceremonial codes without possessing sanctification of the heart. True sanctification will affect the entire nature of man, while Pharisaism merely affects the overt expressions of that nature. One theologian stated this:
"Pharisaism and holiness are not the same. Holiness is purity of the heart and nature. Pharisaism is an outward system of legalism. Holiness flows out of a pure heart of love that is full of forgiveness. Pharisaism flows out of a heart of law that is ready to measure, criticize, condemn, judge, and punish." Dedication Unto God
Note this passage of scripture:
And when a man shall sanctify his house to be holy unto the Lord, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his. And if a man shall sanctify unto the Lord some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued as fifty shekels of silver (Leviticus 27:14-16).
From this it is evident that whatever is set apart from a profane to a sacred use, whatever is devoted exclusively to the service of God, is sanctified. So it follows that a man may "sanctify” his house to be holy unto the Lord," or he may "sanctify unto the Lord some part of a field of his possession" (vv. 14, 16).
So also the firstborn of all the children were sanctified unto the Lord (Numbers 8:17). Even the Son of God himself, Insofar as He was set apart by the Father and sent into the world to do God’s will, was sanctified (John 10:36). Whenever a thing or person is separated from the common relations of life In order to be devoted to the sacred, such is said to be sanctified.
THE TIME OF SANCTIFICATION
From the Church of God "Declaration of Faith," the article on sanctification states that we believe In sanctification subsequent to the New Birth (regeneration).
A number of questions relating to time present themselves when considering the doctrine of sanctification.
1. Why are regeneration and sanctification not comprehended and completed in a single act? That is, why two distinct works?
It Is Impossible to say what God may or may not do. His Word, however, clearly reveals that He does not justify and entirely sanctify by a single work of grace. Doubtless the sinner does not realize his need of sanctification. His guilt and condemnation at first occupy his attention and only later does he come to see his need for further cleansing.
Justification and sanctification deal with different phases of sin: the former with sins committed, or sin as an act; the latter with sin inherited, or sin as a principle of nature. It appears to be impossible to fully discover the latter condition without having experienced the former.
Then, too, these works of the Spirit are in one sense directly opposite-the one being an impartation of life, the other a crucifixion or death.
Finally, the experience of sanctification is obtained by faith which may be exercised only after meeting certain conditions, including entire consecration. Such conditions cannot be met by one who is in an unregenerate state.
2. What length of time must elapse between regeneration and sanctification?
This depends wholly upon the experience of the individual. This progressive work may be cut short and finished at any moment. Sanctification occurs when the intelligence clearly comprehends the defects of the present state, and when faith comprehends the power and willingness of God to sanctify us wholly, and to do it now.
3. Where does growth fit into the picture?
Luke tells us that even Jesus, who knew no sin, grew in a manner similar to the growth of other men (Luke 2:52).
Peter tells us, "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18).
The Christian must study, pray, witness, and consistently use what he has to improve his effectiveness as a Christian. This growth has nothing to do with sin; sanctification does. As the weeds are rooted out around a rosebush that it might flourish and grow, sin is rooted out of a man’s life that love might abound and that he might bring forth "fruit unto holiness" (Romans 6:22).
Fruit is a result of something that is already there. A person cannot grow in grace, if he does not have any grace to grow in. One grows in grace, not into grace; also, one grows in sanctification, brings forth fruit, but does not grow into sanctification.
The whole problem reverts to a difference between purity and maturity. Purity is the cleansing from sin, while maturity implies an increase of knowledge, and alludes to such things in a similar category which are continuous and progressive. If one accepts the correct definition of sanctification, there is no way of making entire sanctification a thing of growth.
In stating a position thus far, we have denied the progressiveness of entire sanctification. In so doing we refer primarily to God’s work, because the experience itself is totally God’s work. The progressive state of sanctification is, for the most part, the work of man. And, according to the Scriptures, salvation is by faith and not by works, thus precluding any acceptance of credit on man’s part for obtaining any blessing
-"but for the grace of God!"
In what ways, then, is it sound doctrine to consider sanctification as being progressive?
First, at the time of conversion (regeneration) a process of initial sanctification takes place. That is, during the regenerate work of God, guilt and pollution are dissolved. God imparts, through His grace, a seed of life, which designates a beginning of the process of becoming sanctified.
Second, we must consider man’s gradual preparation for the instantaneous act by God. That is, an individual becomes consecrated and, through his own volition, he step-by-step separates himself from worldliness and unchristian practices.
Third, when sanctification is bestowed as a second definite work by God, it requires a continuous fulfillment of righteous living in order to keep it. Consequently, the probationary elements of salvation necessitate that man constantly progress in his living.
To recap on the important stress on the time of sanctification, let us end on this thought: Regeneration considered in itself is a perfect work. It is the bestowal of divine life and, as an operation of the Spirit, is complete in itself. But regeneration is only a part of the grace embraced in the New Covenant. Only in this sense may it be said to be incomplete. Regeneration is also the beginning of sanctification, but only in the sense that the life bestowed in the New Birth is a holy life.
We are not to infer from this that the mere expanding of this new life by growth will bring the soul to entire sanctification. Sanctification is an act of cleansing, and unless inbred sin be removed, there can be no fullness of life, no perfection of love. In a strict sense, regeneration is not purification. Initial sanctification accompanies regeneration, but the latter is something more than the finishing touches of the former.
THE MEANS OF SANCTIFICATION
We can only properly appreciate the nature of sanctification by taking into account the means and agencies which God employs to stamp His image upon the hearts of men.
Like other aspects of the believer’s salvation, sanctification is accomplished in a twofold way. There is a role which only God can play and there is an assigned responsibility for man.
Sanctification has its origin in the work of the Father, "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thessalonians 5:23). The original cause is the love of God: "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10).
God’s love is expressed perfectly in the work of His Son Jesus Christ: "Christ . . . loved the church, and gave himself for it; That he might sanctify"’ and cleanse it with the washing of water by the word" (Ephesians 5:25, 26).
The meritorious or procuring agency for sanctification is the blood of Jesus Christ: "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7).
The active agent and efficient cause of sanctification is the work of the Holy Ghost: "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2 Thessalonians 2:13).
We are saved by the washing of regeneration and the renewing of the Holy Ghost (Titus 3:5); we are said to be elected through sanctification of the Spirit (1 Peter 1:2); and, we are chosen to salvation through sanctification of the Spirit and belief of the truth (2 Thessalonians 2:13).
It is the triune God-Father, Son, and Holy Spirit-who does the work. God the Father planned it; God the Son provided it; God the Holy Spirit performs it.
The specific instrument through which God works is truth-the Word of God. John wrote, "Sanctify them through thy truth; thy word is truth" (John 17:17).
The Holy Spirit acts through the instrumentality of the Word. Thus Peter writes, "Ye have purified your souls in obeying the truth" (1 Peter 1:22); and St. John declares that "whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him" (1 John 2:5).
On the human side the conditional cause of sanctification is first by faith which centers in Christ’s redemptive work:
"To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:18).
When, therefore, we speak of sanctification as being wrought by the Father, or by the Son, or by the Holy Spirit-whether we speak of it as by the blood, or through the truth, or by faith-we refer merely to the different causes which enter into this glorious experience.
True faith is accompanied by a complete dedication of life:
"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Romans 12:1, 2).
And with dedication there must be a submission to divine discipline: "For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be Joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" (Hebrews 12:10, 11).
CONCLUSION
Sanctification is brought about in the life of the believer by his separating himself deliberately from all that is unclean and unholy, and by presenting, continually and constantly, the members of his body as holy instruments unto God for the accomplishment of His holy purposes. Thus by these single acts of surrender unto holiness, sanctification soon becomes the habit of the dedicated life.
The experience of sanctification is not attained through mystical feats, nor through strict legalism, nor mental acumen. A proper concept of holiness terminates in the obvious-whatever belongs to a pure and righteous God must correspond with His nature, and be responsive to the uses of a pure and spiritual service.
It matters little whether or not Christianity makes men rich; but it does matter that it make them truer, purer, and more noble. A character of this nature can only come about through a definite, instantaneous work of grace known to us as sanctification.
What physical health is to the body, holiness is to the soul. A sanctified life is a natural process unless retarded by tradition, prejudice, or pride. In the final analysis, man will get no higher than his concept of God.
Amen
