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Sanctification and the Process of Spiritual Freedom

Sanctification is the process by which individuals are made holy and set apart for God's purposes, extending to the entirety of a person's being [1, 2]. It is more than a superficial moral improvement; it involves the Holy Spirit bringing a person's nature increasingly under the influence of the new, gracious principles implanted during regeneration [1]. This process is understood as the continuation and perfecting of the work initiated at regeneration [1].

The concept of sanctification is deeply rooted in biblical texts. The Apostle Paul, for instance, writes to the Thessalonians, "For this is the will of God, even your sanctification" (1 Thessalonians 4:3 ASV). This verse is often cited as a foundational statement regarding God's desire for believers to be sanctified [7]. The term "sanctify" itself means to hallow or honor as holy, enshrining God in one's heart [8]. It implies a separation to the service of God, as seen in passages like Psalm 4:3 and 2 Corinthians 6:17 [2].

The Agents and Means of Sanctification

Various agents and means are identified in scripture as instrumental in the process of sanctification:

Nature and Scope of Sanctification

Sanctification is understood to be both internal and external [7]. Internal sanctification is described as the work of the Spirit of God, implanting a principle of spiritual life, divine light in the understanding, aligning the will with God's will, and settling affections on divine things [7]. This internal work then gives rise to external sanctification, which manifests as holiness in one's life and conduct [7].

The scope of sanctification is comprehensive, extending to the "whole man" [1]. It involves bringing the entire nature under the influence of new, gracious principles [1]. This process should lead to the mortification of sin (1 Thessalonians 4:3-4) [2].

Distinctions and Developments

While regeneration is the initial act of new birth, sanctification is the ongoing process of growth in holiness [1]. It is the carrying on to perfection the work begun in regeneration [1]. The concept of "perfection" in this context is often linked directly to sanctification [4].

The idea of sanctification also relates to purification, which in the Old Testament involved ceremonial cleansing to restore individuals to full participation in religious life [6]. However, Christian sanctification moves beyond mere ceremonial purity to an internal transformation and setting apart for God's service [2].

Different traditions emphasize various aspects of sanctification. For instance, some interpretations highlight the election of saints to salvation through sanctification (2 Thessalonians 2:13; 1 Peter 1:2) [2]. Others, like the Methodist tradition, emphasize that while human designation for ministry has its place, true sanctification and qualification for holy office ultimately come from God Himself [13].

The Apostle Paul's own experience, as described in Philippians 3:9, illustrates a movement from seeking righteousness "of the law" to a "righteousness... of God by faith" [10]. This transition from legal bondage to Christian freedom is instantaneous, yet the subsequent process of sanctification is ongoing. Believers are called to "sanctify Christ as Lord" in their hearts, allowing God's holiness to be glorified within them as the dwelling place of His Spirit [8]. This inward sanctification is coupled with an outward readiness to defend one's faith [8].

The promises of God also play a role in sanctification, having a transformative effect on the believer and assimilating them to God's nature (2 Peter 1:4) [11]. These promises are seen as both "exceeding great" due to God's glory and "precious" due to His virtue [11].

Sanctification is not a license to continue in sin, but rather a call to live in accordance with God's grace. The idea that one might "continue in sin that grace may abound" is strongly rejected, as it misrepresents the purpose of God's grace and the nature of sanctification [14]. Instead, the grace of God empowers believers to pursue holiness and mortify sin [14].

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Sanctification — Is separation to the service of God -- Ps 4:3; 2Co 6:17. Effected by God. -- Eze 37:28; 1Th 5:23; Jude 1:1. Christ. -- Heb 2:11; 13:12. The Holy Spirit. -- Ro 15:16; 1Co 6:11. In Christ -- 1Co 1:2. Through the atonement of Christ -- Heb 10:10; 13:12. Through the word of God -- Joh 17:17,19; Eph 5:26. Christ made, of God, to us -- 1Co 1:30. Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2. All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11. The Church made glorious by -- Eph 5:26,27. Should lead to Mortification of sin. -- 1Th 4:3,4. Ho”
  3. I Timothy “I Timothy 4:5 (ASV) — for it is sanctified through the word of God and prayer.”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Perfection — See [467]SANCTIFICATION.”
  5. 1 Timothy “1 Timothy 4:5 (NASB) — for it is sanctified by means of the word of God and prayer.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Purification — The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (q.v.). But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncle”
  7. 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 ”
  8. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 3:15: sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mat 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. the Lord God--The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord." and--Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c. answer--an apologetic answer defending your faith. to every man that asketh you--The last words limit the universality of the "always"; not to a roller, ”
  9. John (Baptist/Reformed) “John Gill on John 17:18: And for their sakes I sanctify myself,.... Which is to be understood, not of his making himself holy; for he never was a sinner, and so stood in no need of sanctification: he was made like unto us, yet without sin; he looked like a sinner, but was not one; he was traduced, charged, and treated as such, but was perfectly holy, and free from all sin; he was essentially and infinitely holy as God; and as man, he was holy in his conception and birth; he was filled with the Holy Ghost, and was holy in his life and in his death: rather this may be meant of his being separate”
  10. Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:9: be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to”
  11. 2 Peter (Presbyterian) “Jamieson, Fausset & Brown on 2 Peter 1:4: Whereby, &c.--By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [BENGEL]. Precious promises are the object of precious faith. given--The promises themselves are a gift: for God's promises are as sure as if they were fulfilled. by these--promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled. might, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in p”
  12. John (Nonconformist/Puritan) “Matthew Henry on John 17:17: The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good. I. Here is the petition (Joh 17:17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true - it is truth itself. He desires they may be sanctified, 1. As Christians. Father, make them holy, and this will be their preservation, Th1 5:23. Observe here, (1.) The grace desired - sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of s”
  13. Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 29:44: I will sanctify - both Aaron and his sons - So we find the sanctification by Moses according to the Divine institution was only symbolical; and that Aaron and his sons must be sanctified, i.e., made holy, by God himself before they could officiate in holy things. From this, as well as from many other things mentioned in the sacred writings, we may safely infer that no designation by man only is sufficient to qualify any person to fill the office of a minister of the sanctuary. The approbation and consecration of man have both their propriety and use, but must never”
  14. Romans (Nonconformist/Puritan) “Matthew Henry on Romans 6:1: The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then? Rom 6:1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Rom 3:8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (Rom 6:2): "Go”
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