Sanctification

The Lord has dismantled the strong barriers of incorrect teaching that once shaped my life. My previous beliefs and misunderstandings about sanctification[1] have long been set aside. For context, my understanding was shaped by a confusing mix of Wesleyan perfectionism and Keswick movement ideas of total surrender, higher living, and the “let go and let God” approach. Out of concern for holiness, the Keswick approach taught that there are two types of Christians: the carnal Christian and the victorious Christian. I am grateful to God for correcting my doctrinal views.

God’s grand purpose in election is to predestine and call a people for Himself, for His glory, and in conformity with the character of His Son, Jesus Christ (Rom 8:28-30). God’s glory is displayed in the redemption of guilty, wrath-deserving sinners.

Jesus, the eternal Son of God, holds preeminence over all; for by Him, through Him, and for Him, all things exist (Col 1:15-17). Therefore, the wonderful nature of sanctification is grounded in, centred on, and expressed through the eternal gospel of Jesus Christ (2 Thess 2:13; 1 Pet 1:2). We cannot live a holy life and be set apart for God, unless God raises us up with Christ and seats us with him in the heavenly places…8For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9not a result of works, so that no one may boast. 10For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them (Eph 2:8-10).

Scripture teaches two facets of sanctification: the positional and the progressive. Believers are sanctified in Christ Jesus and designated as saints, even though they are far from the unattainable sinless perfection on this earth (1 Cor 1:2; Heb 13:12). Christ’s substitutionary atonement is fully effective and essential to every aspect of our sanctification journey. The progressive aspect of sanctification clarifies the reality of a Christian’s life as both sinner and saint (1 John 1:5-9). The old man of the flesh has been crucified with Christ (Rom 6:6), and the new man, though he lives in the flesh, lives by faith in the Son of God who loved him and gave himself for him (see Gal 2:20).

Sanctification is also the process, brought about by the Holy Spirit, by which a child of God gradually becomes more like Christ. Colossians 1:28-29 highlights the importance of this in Christian living. We toil and agonise, but only with the strength God works within us. God’s grace propels us to work out our salvation with fear and trembling. As the apostle Paul says, it is God who works in you, both to will and to work for his good pleasure (Phil 2:12-13). God’s grace eliminates all human boasting and shifts our gaze to the glories of Christ’s saving work (Rom 16:9; Gal 6:14). In contrast, moralism and legalism highlight human effort and trap us in webs of pride. Let’s choose grace and gratitude.

Holy living can only be Spirit-driven and based on the inspired Word of God (2 Tim 3:16-17). Spiritual growth, spurred by the Word and Spirit of God, leads to greater conformity to Christlikeness (John 17:17; 2 Cor 1:22; Eph 4:13). Progressive sanctification is not a passive experience but an active, grace-based, Spirit-driven pursuit of following and obeying Christ’s words. Jesus said: ²⁶If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him (John 12:26). Paul wrote: ¹¹But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness (1 Tim 6:11). We must train ourselves for godliness (1 Tim 4:7-8).

Some Key Elements of Sanctification

Although distinct realities, justification (guilty, ungodly sinners being counted righteous before God on the merit of Jesus Christ, Romans 4:5)[2] and sanctification are interrelated. One does not exist without the other (Rom 8:28-29; 1 Cor 1:30; 6:11)
Sanctification is Gospel-centred and founded upon the person of Christ (Rom 8:28-30; Heb 10:10, 14). You can only have communion with Christ if you are united with Him (John 17:17-19; 1 Cor 1:30). The substitutionary atonement of Jesus Christ justifies us before God and sets us free from the power of sin and death. Sin has no dominion over Christians (Rom 6:14, 18; Col 2:11-12; 3:1-3).
Sanctification is both a positional state and a progressive reality (1 Cor 1:2; Col 1:28-29; Heb 13:12; 2 Pet 1:5-7; 1 John 1:5-9).
Progressive sanctification demonstrates the genuine nature of faith (James 2:14-26 2 Pet 1:10; 1 John 3:4-10; 24).
Godliness must be pursued (John 12:26; Rom 12:1; 2 Cor 7:1; 1 Tim 4:7-8; 6:11; Heb 12:14; Heb 12:1; 1 John 3:3).
Godliness requires the Holy Spirit’s action in illuminating the Word and revealing our sin. The power to resist sin comes from above. (Acts 20:32; Rom 6:1-14; Jude 1:24).
Sanctification leads to mortification and vivification (namely, that by God’s grace and by the power of the Spirit of God, we put to death the old man and are being renewed in the likeness of Christ). (Rom 6:11; 8:13; Gal 5:24; Eph 5:1; 2 Cor 4:16; 7:1; Col 3:5, 10; 1 John 3:1-3).
The God-ordained means[3] given to us for growth, such as the church, singing hymns, psalms and spiritual songs, reading the Bible, prayer, and the ordinances/sacraments, are ways God uses for our spiritual nourishment, strengthening, and growth. (John 15:4; John 12:26; Phil 2:12-13; 1 Tim 4:7-8; 6:11). It is by faith alone, in Christ alone, by the inworking of the Holy Spirit that we come to share in Christ and all of his benefits (Heidelberg Catechism Q&A 65)
The revealed will of God is the foundation of our sanctification. Sanctification is not mysticism. It is not an abstract contemplation and emptying of the mind but rather a filling and renewal of the mind with the specific will of God (Rom 12:2). The knowledge of the truth as revealed to the elect (those who come to Christ in repentance and faith) inevitably leads to godliness (Titus 1:1).

[1]It has positional elements, as those who believe in Christ are sanctified and made holy; it has progressive elements: the process by which the Holy Spirit makes a believer in the likeness of Christ.

[2]Justification is an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone” (Westminster Shorter Catechism – Q&A 33).

[3]Means of grace: The Word of God – inclusive of meditation on the Word (Ps 1; 19; 119; John 15:3, 17; Acts 20:32; Rom 12:1-2; 2 Cor 3:8; Eph 6:17; 2 Tim 3:16; 4:2; Titus 1;1; 1 Pet 1:22. The Church (Rom 15:1-3; 1 Cor 13; 12:7; Col 3:16; Heb 10:25; 1 John 3:14-16). Ordinances/sacraments. Prayer and fasting. They are usually spoken of in connection. We are commanded to fast and to pray (Joel 1:14; 2:15; Ezek 8:21-23; Matt 4:1-4; 6:16-34; 9:15; Luke 6:27-28; 1 Cor 9:27; Mark 9:29; Acts 13:2-3; 1 Thess 5:23-24; James 1:5; 1 John 2:1-29.