Common Misconceptions About the Doctrine of Sanctification
The doctrine of sanctification is often misunderstood, with various traditions offering distinct interpretations. At its core, sanctification refers to the process by which believers are made holy, set apart for God's purposes. This concept is rooted in biblical passages such as 1 Thessalonians 4:3, where Paul writes, "For this is the will of God, even your sanctification" [2].
One common misconception is that sanctification is solely a human effort to live a morally upright life. However, according to Easton's Bible Dictionary, sanctification involves more than a mere moral reformation; it is the work of the Holy Spirit bringing the whole nature under the influences of the new gracious principles implanted in regeneration [1]. This understanding is echoed in John Gill's commentary on 1 Thessalonians 4:3, which distinguishes between internal and external sanctification, with the former being the work of the Spirit [2].
Another misconception is that sanctification is a one-time event. In reality, it is an ongoing process. As Adam Clarke notes on Hebrews 3:1, believers are called to be holy in heart, life, and usefulness, indicating a continuous journey of growth in holiness [6]. This process is not limited to individual effort but is facilitated by God's work in the believer.
Different Christian traditions have varying views on the nature and extent of sanctification. For instance, the Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the role of the sacraments and the church in the sanctification process, understanding it as a purification and a means of lowliness of mind [3]. In contrast, Reformed traditions, such as those represented by John Gill, focus on the work of the Holy Spirit in the believer's life, highlighting the distinction between internal and external sanctification [2, 4].
The biblical basis for sanctification is found in various passages, including Jesus' prayer in John 17:19, where He says, "And for their sakes I sanctify myself that they also might be sanctified." Here, sanctification is linked to consecration, emphasizing Christ's role in the process [5].
The complexity and richness of the doctrine of sanctification are evident in its multifaceted biblical and historical interpretations. Understanding these nuances can help clarify the concept and its significance in Christian theology. The various traditions and interpretations underscore the importance of sanctification as a central aspect of the Christian life, emphasizing both the divine and human aspects of this ongoing process [1, 2, 3].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
- 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 4:3: For this is the will of God, even your sanctification,.... Which is another reason to enforce the above exhortation. "Sanctification" is internal or external. Internal sanctification is the work of the Spirit of God, and is a principle of spiritual life in the soul, a divine and spiritual light in the understanding, a flexion of the will to the will of God, and a settlement of the affections on divine things, and is an implantation of every grace in the heart. External sanctification arises from this, and lies in holiness of life and conversation; and is what ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: names of men he findeth no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified. “Called to be Saints.” For even this, to be saved by faith, is not saith he, of yourselves; for ye did not first draw near, but were called; so that not even this small matter is yours altogether. However, though you had drawn near, accountabl”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 7:14: For the unbelieving husband is sanctified by the wife,.... That is, "by the believing wife"; as the Vulgate Latin and Syriac versions read, and so it is read in some copies; and likewise in the next clause the same is read, by the believing husband; this is a reason given by the apostle why they should live together. This cannot be understood of internal sanctification, which is never the case; an unbeliever cannot be sanctified by a believer in this sense, for such a sanctification is only by the Spirit of God; nor external sanctification, or an outward refo”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 17:19: And for their sakes I sanctify--consecrate. myself that they also might--may. be sanctified--consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [OLSHAUSEN]”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 3:1: Holy brethren - Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, etc., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led m”