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Sanctification in Reformed Theology and Its Process

Sanctification, in Reformed theology, is the process by which the Holy Spirit works to make believers holy, bringing their entire being increasingly under the influence of the new, gracious principles implanted during regeneration [1]. It is a continuous work that extends to the whole person, encompassing both internal transformation and external conduct [1, 7]. This concept is distinct from justification, which is a forensic act of God declaring believers righteous, pardoning their sins, and satisfying the demands of the law through Christ [5].

The biblical understanding of sanctification involves separation to the service of God [2]. The term "sanctify" can mean to hallow or honor as holy, as seen in the instruction to "Sanctify Christ as Lord" in one interpretation of 1 Peter 3:15 [6]. It is a process initiated and carried out by God, Christ, and the Holy Spirit [2]. For instance, God declares, "I will sanctify" both Aaron and his sons, indicating that divine intervention is necessary for true holiness beyond mere human designation [8].

The process of sanctification is deeply rooted in the work of Christ. Believers are sanctified "in Christ" and "through the atonement of Christ" [2]. Hebrews 10:10 and 13:12 are cited to support the idea that Christ's sacrifice is the means by which believers are consecrated [13]. This consecration means being devoted or set apart as holy through the truth [13].

The Holy Spirit plays a central role in sanctification. It is the special office of the Holy Spirit in the plan of redemption to carry on this work [1]. The Spirit brings the believer's entire nature more and more under the influence of the new principles established in regeneration [1]. Romans 15:16 and 1 Corinthians 6:11 are cited to show the Holy Spirit's involvement in this process [2].

The Word of God is also a crucial instrument in sanctification. Jesus prayed, "Sanctify them through thy truth, through thy word, for thy word is truth" (John 17:17) [9]. This prayer highlights the Word's role in making believers holy and confirming the work of sanctification already begun in them [9]. Similarly, 1 Timothy 4:5 states that something is "sanctified through the word of God and intercession" or "prayer" [3, 4]. Ephesians 5:26 speaks of Christ sanctifying and cleansing the church "with the washing of water by the word," further emphasizing the Word's purifying power [2, 13].

Sanctification is not merely a moral reformation but a profound spiritual work [1]. It is the "carrying on to perfection the work begun in regeneration" [1]. While believers are chosen and set apart by God in eternal election, they are still imperfect, and the ministry of the Word is designed for "the perfecting of the saints" [12]. This perfection, however, is understood not as absolute sinlessness in this life, but as sincerity and growth in grace [12].

Reformed theology distinguishes sanctification from justification. Justification is a singular, instantaneous act where God declares a sinner righteous based on Christ's imputed righteousness [5]. It is a forensic term, meaning it is a legal declaration, opposed to condemnation [5]. Sanctification, in contrast, is a progressive, ongoing process of becoming holy [1]. While justification is God's act for us, sanctification is God's work in us, transforming our character and conduct [1, 5].

The idea that sanctification is a process leading to the mortification of sin is also emphasized [2]. As Matthew Henry notes on Romans 6:1, the doctrine of grace should not lead to an encouragement to sin, but rather to a rejection of it [10]. The will of God is the sanctification of believers, which involves both an internal principle of spiritual life and an external holiness of life and conversation [7]. This internal sanctification includes a divine light in the understanding, a will flexed towards God's will, and affections set on divine things, along with the implantation of every grace in the heart [7].

Early Christian thinkers also addressed sanctification. John Chrysostom, for example, understood sanctification as "The Laver, the Purification," reminding believers of their uncleanness from which God had freed them [11]. He emphasized that sanctification is not by one's own good deeds but by God's loving-kindness [11]. He also noted that being "called to be Saints" implies that salvation by faith is not entirely of oneself, as believers are called by God [11].

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 (YLT) — for it is sanctified through the word of God and intercession.”
  4. 1 Timothy “For it is sanctified through the word of God and prayer. -- 1 Timothy 4:5”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
  6. 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, ”
  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. 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”
  9. 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”
  10. 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”
  11. 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”
  12. Ephesians (Baptist/Reformed) “John Gill on Ephesians 4:12: For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparat”
  13. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:26: sanctify--that is, consecrate her to God. Compare Joh 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [NEANDER] (Heb 2:11; Heb 10:10; Heb 13:12 see on Heb 10:10). and cleanse--rather, as Greek, "cleansing," without the "and." with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed”
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