Tuesday, April 26, 2011

Progressive Sanctification By David Buck (4/18/2008)

Progressive Sanctification

There are many different perspectives associated with the doctrine of Sanctification. In this report I will focus on the reformed perspective of sanctification. This perspective is made up of three aspects, one of which is the aspect of progressive sanctification, which is the title of this paper. The other two aspects that I will review are definitive sanctification and ultimate sanctification. These three aspects all work together in this reformed perspective as three separate stages of sanctification. It is imperative to discuss all three of these aspects in order to properly understand progressive sanctification.

Once you have finished reading this article you should have a clear understanding of the reformed perspective of sanctification and the biblical teachings that support this perspective. Through this report it is my intention to provide you with a good understanding of the process of sanctification.

What is Sanctification?

Sanctification is defined by Charles Ryrie as “God setting the believer apart for Himself: positionally at salvation, progressively throughout life, and ultimately when the believer arrives in His presence in heaven.”1 John Piper defines sanctification as “obedience to Christ”.2

The word Sanctification occurs 300 times in different forms in the New Testament and 760 times in the Old Testament for a grand total of 1,060 occurrences in the Bible. The basic meaning in all of these occurrences is “to set apart”.3 This word (sanctification) comes from two Latin words: sanctus which means holy, and ficare which means make, literally to make holy.4

The foundation of sanctification is the grace of God. Sanctification comes from God from within us by the work of the Holy Spirit in accordance with the Bible.5 It is written in Romans 15:16 by the apostle Paul, that the believer is “sanctified by the Holy Spirit”. You must be justified (saved) in order to be sanctified. There are three aspects of sanctification for the believer. These three aspects are called definitive sanctification (also known as positional sanctification), progressive sanctification, and ultimate sanctification.

Definitive Sanctification

Definitive sanctification is the first of the three aspects and is also known as positional sanctification. Often the New Testament describes sanctification as a life long process but there are also scriptures that depict it as an act of God that is definitive. Definitive sanctification takes place at the same time as justification, as an aspect of union with Christ. This says that every single believer is able to enjoy being sanctified or set apart as one of God’s children through faith in Jesus Christ. This includes even the carnal Christian who the apostle Paul addressed as sanctified in 1 Corinthians 1:2. In this verse Paul addresses the believers in Corinth as “those sanctified in Christ Jesus”; the Greek verb here is in the perfect tense, this describes complete action with continuing result.6

God, once and for all, pronounces the believing sinner as righteous in Christ. This is not a continuing or progressive act but an act that is once and for all. In 1 Corinthians 6:11 it is written, “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” This depicts that sanctification is coordinated with justification as a definitive act of God. In the Greek text there are three verbs used here for washed, sanctified, and justified which are all in the aorist tense. This usually describes an instantaneous action (sometimes called a “snapshot” action).7 Not only have believers been justified once and for all at a definitive point in time, but Paul implies here that there is also a sense of which the believer has been sanctified once and for all. In addition, in Acts 20:32 as well as Acts 26:18 it is written of believers as “those who are sanctified” which in both cases here the verb is again in the perfect tense.

In Romans 6 the definitive aspect of sanctification is expressed vividly and sharply. In the second verse of this chapter Paul writes “We died to sin” “he is expressing in unambiguous language that the truth that the person who is in Christ has made a definitive and irreversible breach with the realm in which sin reigns.”8 Paul then goes on to emphasize the once and for all death to sin by writing to the Romans “For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin” (Romans 6:6). In this verse the aorist tense is again suggesting definitive action. In Romans 6:12-14 it is written:

“Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace.”

This is depicting that if we are in Christ then our old self has been crucified with Him and sin shall no longer rule over the believer because the believer is now under God’s grace and wholeheartedly obeys the biblical teachings which believers were entrusted with as it is stated in Romans 6:17. The main point of Romans 6 is to identify that the believer has been placed in to a new, everlasting relationship with God. This new relationship can never be undone.

Not only have believers been made dead to sin but they have also been raised with Christ. In Ephesians 2:4-6 Paul writes:

“But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions–it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus”

The verb tenses here once again describe instantaneous action. God mercifully made believers, who were by nature dead in sin, one with the risen Christ. This raising is described here as something that happened at a definitive time.9

Sanctification is not only a definite end to slavery to sin but is also a definite and irreversible union with the resurrected Christ. This union gives the new believer a newness of life as is written in Romans 6:4. As result of the believers definitive sanctification he is now “dead to sin but alive to God in Christ Jesus” (Romans 6:11).

In the Bible it teaches that definitive sanctification suggests that a believer should view themselves, as well as other believers as dead to sin and in Christ, “a new creation” (2 Corinthians 5:17). As a new creation the believer is not perfectly sinless and while he or she remains physically alive will struggle against sin and sometimes fall into it. Definitive sanctification depicts those who are in Christ as definitely and irreversibly dead to sin.

In addition to definitive sanctification the bible also teaches sanctification as being a life long process. This life long process of sanctification doesn’t void or invalidate definitive sanctification but instead it supplements it. This is the second aspect of sanctification called progressive sanctification.

Progressive Sanctification

Progressive sanctification the second of three aspects mentioned above. This is the progressive work of continuing to be set apart by God for holy works during our entire Christian life. Every single command to holy living concerns progressive sanctification. Peter said in 1 Peter 1:16 “Because it is written, Be ye holy; for I am holy”.

Biblical evidence of progressive sanctification can be found clearly in both the Old and New Testaments. In the Old Testament it is found in such verses as 1 Kings 8:46; Psalm 19:12 and 143:2; Proverbs 20:9; and Isaiah 64:6. The New Testament is very clear in describing sanctification as a life long process.

In Romans 3:22-23 which says “This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God”. In this verse the “the glory of God” is best understood as meaning “glorifying God” since in the Greek the verb “fall short” is in the present tense. Therefore this verse actually suggests that not only have we fallen short of the glory of God but we continue to fall short of glorifying God.10 There is also biblical evidence found in James 3:2 where James, writing to Christians, says, “We all stumble in many ways”. Finally, the Apostle John writes in 1 John 1:8 (Amplified Bible) “If we say we have no sin [refusing to admit that we are sinners], we delude and lead ourselves astray, and the Truth [which the Gospel presents] is not in us [does not dwell in our hearts].” This biblical evidence clearly demonstrates the continuing presence of sin in the Christian concluding that sanctification is a continuing process and therefore is progressive.

In the Bible there are both positive and negative aspects of progressive sanctification. These aspects involve both the putting to death of sinful acts as well as the growth of the new believer in Christ.11 Paul shows the definitive aspect of sanctification in Romans 6:22 where he writes," But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life." Two chapters later in Romans 8:13 (Amplified Bible) he writes “For if you live according to [the dictates of] the flesh, you will surely die. But if through the power of the [Holy] Spirit you are [habitually] putting to death (making extinct, deadening) the [evil] deeds prompted by the body, you shall [really and genuinely] live forever.” This shows that sanctification is also progressive. As you see in Romans 6, Paul tells the Christian the he is free from sin, then two chapters later he tells those same Christians that they have to continue putting their sin to death. The Christian must continue to fight against sin as long as they physically live until they leave this life for heaven.

There is good news pertaining to this life long battle against sin. Upon the receipt of our salvation we received, as a gift, the Holy Spirit who lives within us and provides us with the power to be without sin when we are living by the spirit and not the flesh. Our sin is generated by our flesh and will continue to be until our flesh dies at our physical death and our spirit or "inner man" (Romans 7:22; Ephesians 3:16) reaches heaven. This brings us to the ultimate sanctification.

Ultimate Sanctification

Ultimate sanctification is the third and final aspect of sanctification. This is the sanctification that we will attain in heaven. It will take place when the Christian is set apart at either death or the Rapture, whichever occurs first, when his body is forever changed into the immortal image of the body of the risen Christ. This is the most encouraging (hopeful and comforting) aspect of biblical sanctification. When we have ultimate sanctification we will be completely set apart to God eternally.

And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.” (1 Corinthians 15:49-54)

For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. (Philippians 3:21)

But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words. (1 Thessalonians 4:13-18)

Who is Involved in the Process of Sanctification?

All three persons of the holy Trinity as well as the believer are involved in the process of sanctification. In definitive sanctification the Holy Spirit sanctifies us at the time that we are saved. Jesus is the reason for our sanctification by His death on the cross in Calvary. In the ultimate sanctification of the believer, which takes place in heaven, God will present the believer as blameless.

Several agents are involved in the process of progressive sanctification. Our Lord Jesus prayed to the Father that he would sanctify us through the truth (John 17:17 & 1 Thessalonians 5:23). Thus the Bible becomes an indispensable foundation for our sanctification.12 Through the Bible (God’s word) is our only way to know for sure what pleases God. The death of Jesus Christ on the cross at Calvary serves as the basis for the believer’s progressive sanctification. However, it is by the Holy Spirit that the evil deeds of the flesh are finally put to death. It is He who changes us to grow more like our Saviour Jesus Christ. He does this by putting love in our hearts and illuminating the truth to lead us away from sin as long as we do not quench Him. All of this together will eventually produce likeness to Jesus and achieve the goal of sanctification.

It is the responsibility of the believer to faithfully discharge his or her responsibilities in sanctification. We as believers must present ourselves as slaves to righteousness and obey the commands of the Christian life in order to grow in holiness. This will result in sanctification.

It is important in the process of sanctification to remain living lead by the Spirit. Failure to do this will result in being controlled by the flesh which could slow the sanctification process. This will also lead to carnality which exhibits the characteristics of an unsaved person due to being controlled by the flesh rather than the Spirit.

Conclusion

In conclusion progressive sanctification is the second aspect of sanctification. It is the progressive work of continuing to be set apart by God for holy works during our life. This process is only available to the Christian who is already justified by faith in Jesus Christ and what He accomplished on the cross. The doctrine of sanctification is an important one to understand but let us not lose focus on why we are sanctified, so that we may become more like Him.

I believe that the quote from John Piper (shown below) is a beautiful illustration of why the believer desires to be set apart for holy works.

"... all the saving events and all the saving blessings of the gospel are means of getting obstacles out of the way so that we might know and enjoy God most fully. Propitiation, redemption, forgiveness, imputation, sanctification, liberation, healing, heaven - none of these is good news except for one reason: they bring us to God for our everlasting enjoyment of him.... And people who would be happy in heaven if Christ were not there, will not be there. The gospel is not a way to get people to heaven; it is a way to get people to God." 13

BIBLIOGRPHY

Hoekema, Anthony A. Five Views On Sanctification. The Zondervan Corporation, 1987.

Luther, Martin. Commentary on Romans. The Zondervan Corporation, 1954.

McClain, Alva J. The Gospel Of God’s Grace: Romans. BMH Books, 1989.

Phillips, John. Exploring Romans: An Expository Commentary. Kregel Publications, 2002.

Ryrie, Charles C. Basic Theology. Moody Publishers, 1999.

Willmington, H.L. Great Truth from God’s Word: Systematic Theology, 2003.

_ _ _. Desiring God.

http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1984/439_How_the_Spirit_Sanctifies/

_ _ _. Christian Apologetics & Research Ministry.

http://www.carm.org/questions/justification.htm

_ _ _. Reformed Theology.

http://www.reformationtheology.com/quotes/

_ _ _. Bible.org.

http://www.bible.org/page.php?page_id=361


1 Ryrie, Charles C. Basic Theology, (Moody Publishers,1999), p. 442.

2 John Piper. Desiring God.http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1984/439_How_the_Spirit_Sanctifies/

3 Willmington, H.L. Great Truths From God’s Word, p. 345.

4 John Piper. Desiring God.http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1984/439_How_the_Spirit_Sanctifies/

5 www.carm.org

6 Hoekema, Anthony A. Five Views On Sanctification, (The Zondervan Corporation, 1987), P. 72.

7 Hoekema, Anthony A. Five Views On Sanctification, (The Zondervan Corporation, 1987), P. 72.

8 Collected Writings of John Murray Vol. 2 page 279

9 Hoekema, Anthony A. Five Views On Sanctification, (The Zondervan Corporation, 1987), P. 73.

10 Hoekema, Anthony A. Five Views On Sanctification, (The Zondervan Corporation, 1987), P. 75.

11 Hoekema, Anthony A. Five Views On Sanctification, (The Zondervan Corporation, 1987), P. 76.

12 Ryrie, Charles C. Basic Theology, (Moody Publishers,1999), p. 442.

13 John Piper, God Is The Gospel

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