| 2006/12/30 17:02|
North Central Indiana
And this is what we should become and do:
Eph 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
| 2006/12/30 18:50||Profile|
Wesley is pretty unique in this doctrine. Personally I don't believe we can achieve glorification (or perfection) here on earth. Still it gives no liscense to living in sin (in case that's not clear).
This is an interesting and, I think, useful distinction... i.e. glorification/perfection. The word 'sanctification' is often used as though it were a process but if you think about the word and its origins I am not sure that is can support any kind of gradualism.
Qadesh - Hebrew root for words of sanctification show that originally it could only have meant 100% e.g.
[color=0000ff]Gen. 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
Ex. 13:2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. [/color]
What percentage of the day did God make his own? What percentage of the firstborn child was regarded as being God's "own"? The answers can only be 100% which must mean that to sanctify or set apart can only be 'entire'.
The process of ever increasing conformity to the image of Christ is better labelled as 'glorification'. The tenses used in the New Testament to describe true regeneration are very often Aorist which implies crisis rather than process.
e.g. [coor=0000ff]knowing this, that our old man [u]was crucified with[/u] him, that the body of sin might be done away, that so we should no longer be in bondage to sin; (Rom 6:6 ASV)
who [u]delivered[/u] us out of the power of darkness, and [u]translated[/u] us into the kingdom of the Son of his love; (Col 1:13 ASV)[/color]
The underlined words are all Aorist which is not the natural tense at all for process. However there are parts of the work of grace which are clearly process e.g. [color=0000ff]and [u]being renewed[/u] in the spirit of your mind; (Eph 4:23 DRBY)[/color]
Here the underlined verb is 'the infinitive of the present tense' as is 'passive'.
| 2007/1/2 8:53||Profile|
Washington DC area
I'm posting a couple of pertinent articles from Daniel Steele, the eminent Methodist Episcopal Church.
Here's the first...
Growth in Grace
We are exhorted to grow in grace and in the knowledge of Jesus Christ. Some tell us that we find the true philosophy of Christian growth by reversing this order, and putting the knowledge of Christ first, as the means of increasing in grace. But the order of the apostle -- grace first and knowledge seconds -- is the most philosophical. We grow in the knowledge of Christ through the heart, and not through the head. We do not know Jesus till we love him, and the more we love the more intimate our knowledge of him. The more we familiarize ourselves with the perfect character of Jesus, the more we shall admire him, just as by studying the works of Angelo we come to admire him the more. But admiration is not love. It kindles no furnace-glow in the affections; it impels the soul onward through no losses and labors, self-denials and persecutions, to the martyr's stake. As the character of Christ folds its splendors beneath the long and earnest gaze of the student, he may be growing esthetically by familiarity with so many moral beauties, and he may become more perfectly grounded in his theological beliefs respecting the Divinity of the man of Nazareth, and yet he may, in his own heart, be refusing to receive and enthrone him as his rightful king.
We advance a step further, and say that growth in grace, while accompanied by increasing power to abstain from actual sin, has no power to annihilate the spirit of sin, commonly called original sin. The revelation of its indwelling is more and more perfect and appalling as we advance from conversion. Hence, in Calvinistic writings especially, we find that the measure of true piety is self-abhorrence. The more entire the consecration, the more vile in their own eyes do eminent saints appear. This standard of piety is a peculiarity of all the truly devout souls who were taught to believe that there is no power to deliver from inborn depravity this side of the grave. To these persons a piety which is not self-loathing and self-condemning is as contradictory as a piety which is not penitent. But the sinless Jesus exhibited the marvelous proof of an impenitent piety. May not they who have washed their robes in the blood of the Lamb stand forth, even on earth, as specimens of a piety which glorifies God without self-vilification? Does God get the highest revenue of glory from us while we perpetually proclaim that the blood of Christ fails to reach the root of evil in our natures? If not, then the self-loathing style of piety, like that of David Brainerd in his early ministry, who saw so much corruption in his heart that he wondered the people did not stone him out of the pulpit, is a mere initial and rudimentary form, reflecting not the highest honor upon its Author.
But the fact remains undisputed, that in all Christian experience, whether under Calvinian or Arminian doctrines, growth in grace reveals and magnifies that remaining inward corruption which it has no power entirely to remove. In the advanced yet not entirely sanctified believer, the spiritual perception is keener, the sensibility to sin more delicate, and hence more painful. It is the experience of the Christian world through all ages that the converted soul never outgrows this taint in its texture and substance. So strong is the belief of the Church on this point that many have asserted that the cure of the spirit of sin is impossible in this life. On the other hand we have the testimony of thousands, that by faith in the all-cleansing blood of Jesus Christ they were instantaneously, completely, and permanently delivered from all those inward proclivities toward sin which formerly gave them so much pain, so that they can endorse the testimony of the now translated Cookman two years before he "swept through the gates," -- "I, Alfred Cookman, am washed in the blood of the Lamb." Here are two classes of witnesses -- the whole body of imperfect believers, attesting the presence of inward corruption which they do not completely outgrow, and a goodly number in full trust in Christ, affirming with lip and life that they were instantaneously delivered from "the body of this death." Both classes witness to the same truth -- depraved inclination in the justified soul is not outgrown by spiritual development, but killed by the power of the Holy Ghost through a specific act of faith. But this spiritual development by growth is the necessary preparation for the destruction of inborn sin. The power of the Holy Spirit is exerted only through faith, and this faith is possible only when we are conscious of a need of cleansing from all inward tendencies to sin. This consciousness is awakened by the increasing cleanness of our spiritual perceptions under the illumination of the Holy Spirit. As Dr. Tyng says, "There is no calendar containing the length of time necessary for the conversion of the sinner," so there is no limit in time for this preparation for the work of entire sanctification. It may be an hour after regeneration, or the soul may be so slow in apprehending its privileges in Christ Jesus that years and decades may roll by before "faith grasps the blessings she desires."
We do not deny that incipient believers may, and do, in their gradual spiritual unfolding, mortify and diminish the remains of sin lingering in them after justification. What we affirm is, that the complete eradication of inbred sin after this period of decay is by the direct energy of the Sanctifier, whose interposition is specially invoked. This is his great office in the economy of salvation. His glory he will not give to another. "The Lord God is a jealous God." The Spirit of Truth will not let growth or development usurp his function and wear his honors. Hence the moment of entire sanctification is usually attended by an unmistakable demonstration of the power of the Holy Ghost, marking it as the most marvelous and memorable event in the soul's history this side of glory. We do not deny that there may be successive operations of the Holy Spirit, or baptisms culminating in the grand finale -- the extinction of sin and the fullness of God.
Says Rev. J. Fletcher:
Should you ask how many baptisms or effusions of the sanctifying Spirit are necessary to cleanse a believer from all sin, and to kindle his soul into perfect love, I reply, that the effect of a sanctifying truth depends upon the order of the faith with which that truth is embraced, and upon the power of the Spirit with which it is applied. I should betray a want of modesty if I brought the operations of the Holy Ghost and the energy of faith under a rule which is not expressly laid down in the Scriptures. If one powerful baptism of the Spirit 'seal you unto the day of redemption, and cleanse you from all [moral] filthiness,' so much the better. If two or more be necessary, the Lord can repeat them.
I may, however, venture to say, in general, that before we can rank among perfect Christians we must receive so much of the truth and Spirit of Christ by faith as to have the pure love of God and man shed abroad in our hearts by the Holy Ghost given unto us, and to be filled with the meek and lowly mind which was in Christ. And if one outpouring of the Spirit -- one bright manifestation of the sanctifying truth -- so empties us of self as to fill us with the mind of Christ and with pure love, we are undoubtedly Christians in the full sense of the word.
Says Mr. Wesley:
The generality of those who are justified feel in themselves more or less pride, anger, self-will, and a heart bent to backsliding. And till they have gradually mortified these, they are not fully renewed in love. God usually gives a considerable time for men to receive light, to grow in grace, to do and to suffer his will before they are either justified or sanctified. But he does not invariably adhere to this. Sometimes he 'cuts short the work.' He does the work of many years in a few weeks; perhaps in a week, a day, an hour. He justifies or sanctifies both those who have done or suffered nothing, and those who have not had time for a gradual growth either in light or grace. God may, with man's good leave, do the usual work of many years in a moment. He does so in a great many instances. And yet there is a gradual work before and after that moment. So that one may affirm that the work is gradual, another that it is instantaneous, without any manner of contradiction.
The entire sanctification of all persevering believers before death, without a conscious act of faith, is hinted at in the above quotation. The grounds of our faith in this particular are the Divine promises unto those who are in covenant relations with God. He stands pledged to the persevering believer to bestow upon him eternal life: "This promise involves all the qualifications requisite to admission to a holy heaven. Being confident of this very thing, that he which hath begun a good work in you will perfect (Greek) it until the day of Jesus Christ." Phil. 1:6.
| 2007/1/3 13:32||Profile|
Washington DC area
And the second article from Daniel Steele...
PERVERTED PAULINE TEXTS QUOTED AGAINST HOLINESS.
St. Paul is the great logician of the New Testament. He has long and intricate arguments expressed in an involved style, frequently branching off from the main line of thought and returning to it again further on, making his meaning obscure. Hence, even St. Peter, a brother apostle, and, as the Romanists aver, infallible in all theological and ethical questions, asserts that there "are some things hard to be understood" in all our beloved brother Paul's epistles, which the "ignorant and unlearned," and he might have added, the designing, "wrest, as they do the other Scriptures, unto their own destruction." Thanking Peter for his frank confession that he had to sweat over Paul's epistles, and for freely according to them a rank with the Old Testament Scriptures, we proceed to an examination of texts quoted against Christian perfection, or inward and outward holiness in this life.
It is confidently asserted that St. Paul, in Phil. 3:12, disclaims the completeness of his spiritual life, and professes moral and spiritual imperfection. The R. V. represents him as saying, "Not that I have already obtained, or am already made perfect."
The verb "obtained" is here absolute; i.e., it has no object after it. What object must we supply? It is natural to supply it from something before uttered. The last preceding noun, "resurrection from the dead," makes good sense as the object of obtained. But why should St. Paul assert a fact so manifest as this, that he had not risen from the dead? Did any one assert that he had risen? Yes. Some were spiritualizing the resurrection, perverting St. Paul's own words in Eph. 2:6, and Col. 3:1, into an argument against the resurrection of the body, while others were boldly declaring, "that the resurrection is past already." -- 2 Tim. 2:18.
Under this state of the facts, it was not the declaration of a mere truism, for Paul to aver that his resurrection was future, not past.
Let us now see what he means when he denies that he is "already made perfect." The R. V. "made perfect," or perfected, is a more accurate translation of the original than the adjective "perfect" of the A. V. All the Greek lexicons and annotators insist that this verb "made perfect" here signifies "complete my course," just as the same verb is used by our Lord Jesus Christ in
Luke 13:32, "The third day I shall be perfected." Does Jesus here disclaim moral wholeness and spiritual completeness and perfection? Certainly not. Neither does St. Paul. Both speak of finishing their earthly course without the most distant hint of any spiritual imperfection in themselves. In fact, St. Paul in the fifteenth of this chapter classifies himself among the perfect in these words, "Let us therefore, as many as be perfect, be thus minded." This can mean nothing less than a state of moral completeness and undoubted loyalty to Christ. the love of God being so fully shed abroad in his heart as to exclude all that is antagonistic thereto. He means what St. John calls "the love of God perfected, casting out all fear that hath torment." The twelfth verse is beautifully harmonized with the fifteenth. In the twelfth St. Paul disclaims perfection as a victor, since he has not finished his race and touched the goal; in the fifteenth he claims perfection as a racer, "having laid aside every weight, and the sin which doth so easily beset."
The prince of exegetes, Meyer, thinks that the prize which Paul had not grasped is expressed in 2 Tim. 4:8, "a crown of righteousness, which the Lord, the righteous judge, shall give me at that day." As this refers to the time of the second coming of Christ, which is followed by the resurrection in which the saints are raised with bodies like unto his glorious body, it follows that our exposition is essentially the same. There is an agreement that the object not yet attained is in verse 12, the reward of the righteous judge, not moral perfection, and that the perfection professed in verse 15 refers to moral completeness.
If any one of my readers still doubts the correctness of our exposition, I refer him to Dr. A. Clarke's Commentary for a full statement of the meaning of the Greek verb teleioo, in connection with the Olympic games, also to all the Greek lexicons, which, without any exception at all, define its secondary meaning "to finish one's course." Paul could well say when midway in his career, I have not yet received the prize; I am not glorified, for I have not finished my course; I have a conflict with the powers of darkness still to maintain, and the issue will prove whether I should be crowned. But a few years after this Paul sees that the end of the race is near. He is a prisoner in Rome, shut up in the Mamertine prison. Looking backwards he says, "I have finished my course." No more conflicts with Satan and his human allies await me; my hand touches the prize in the hand of the judge, -- the crown of righteousness. Up to this hour when the block and the headsman's axe are in full view, he knew that there was a possibility of failure, that he was in an enemy's land. Hence he was "temperate in all things."
This brings us to another misunderstood text --
1 Cor. 9:27, "I keep under my body, and bring it into subjection." This is often quoted to prove that depravity, the root of sin, was still in Paul, and that in these words he disclaims holiness of heart. But mark the terms used. He speaking of the body. and not of the flesh as depravity. He speaks only of appetites, in themselves innocent, and not of sinful passions and tempers. Adam and Eve in Eden had natural appetites needing moral control and receiving it up to the sad hour when through unbelief sin came into our world. Were our first parents in the least unholy because they had appetites requiring repression? By no means. We argue that subjection of the body to the highest moral ends is a proof of holiness. Natural appetites in men are no more sinful than they are in horses. But they are the gateway through which sin enters when indulgence is granted against the moral law, written or unwritten. Paul set a strong guard at that gate. In so doing he declares his hatred of sin, and not his proneness to sin.
But did not Paul say "I die daily" in
1 Cor. 15:31? And does not this imply, if he was dying to sin daily, the continued existence of sin in him? Yes; if he thus died to sin. But there is no hint of sin in the text. The dying daily is a vivid statement of his peril of a martyr's death every day. See the context. If the dead rise not, and if Jesus Christ has not put the seal of truth upon his gospel by his resurrection, why do I stand in jeopardy every hour, daily running the risk of a violent death? In 2 Cor. 11:23, in a pithy and nervous style, Paul exclaims, "in deaths oft"; and Rom. 8:36, he applies to himself and his fellow Christians, Psa. 44:22, "For thy sake we are killed all the day long." St. Paul died unto sin once for all. Many die unto sin so imperfectly that they are alive and ready to get up out of the coffin every morning in season to die again that day; then they quote, "I die daily." a perfectly irrelevant proof-text, in justification of their playing fast and loose with sin.
St. Paul's death to sin had no resurrection unto sin. So should ours be. 1 Tim. 1:15 is our last perverted text in this chapter. Our readers may be surprised to learn that Paul the aged, in the fullness of his faith and love and professed holiness (1 Thess. 2:10), was, at the time he was writing this epistle, actually out-sinning all the sinners on the earth. This is the interpretation of some who search the Scriptures with the microscope to find proofs that sin must continue in the heart and crop out in the daily life of the best Christian so long as he is in the body. They emphasize the present tense "of whom I am chief." Let us read the context and see whether Paul is describing his past or his present character, "Who was before a blasphemer, and a persecutor, and injurious." Now, it is a rhetorical usage for a writer describing past events to change to the present in order to render his narrative more life-like and impressive. This is called the historical present tense, which people of common sense are in no danger of confounding with a real present, especially when the historian begins, as Paul does, by advertising the reader that he is narrating past events. The spirit of inspiration assumes that his readers will exercise the same good sense in reading the Bible as they do in reading other books.
St. Paul had been the chief, or a chief, of sinners. He was now the chief of saved sinners.
Gal. 5:17, "So that ye cannot do the things that ye would." Alas, how many unsanctified souls have made this astounding mistranslation the pillow upon which they have slept the sleep of death! There is no "cannot" in the original, nor in the R. V., which is word for word the version of John Wesley a century and a quarter before: "The flesh lusteth against the Spirit, and the Spirit against the flesh, in order that ye may not do the things that ye would." The doctrine taught by Paul is that in the regenerate, but not in the entirely sanctified, there is a struggle going on, the purpose of which is this: When ye would do the works of the flesh the Spirit strives to prevent you; and when ye would follow the leading of the Spirit, the flesh opposes. This warfare ceases when "the flesh is crucified" (verse 24) and "the body of sin is destroyed." -- Rom. 6:6. Of this mistranslation Wesley says. "It makes Paul's whole argument nothing worth; yea, asserts just the reverse of what he is proving." The author was once giving a Bible Reading on the subject of practical holiness, when an official of his church arose and read this mistranslation, alleging the impossibility of living up to his moral ideal. With such a conception of God as a hard master he soon after became so demoralized as to wreck a national bank and flee to Canada, where he died. Apologies for sin, and extenuations of sin as unavoidable, are fraught with the utmost moral peril.
| 2007/1/3 13:34||Profile|
""Qadesh - Hebrew root for words of sanctification show that originally it could only have meant 100% e.g.
Gen. 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
Ex. 13:2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
What percentage of the day did God make his own? What percentage of the firstborn child was regarded as being God's "own"? The answers can only be 100% which must mean that to sanctify or set apart can only be 'entire'.""
If Christ has been made our sanctification by salvation through believing that Jesus Christ is the Son of God, then sanctification is complete and our minds must be renewed to this fact. We are new creatures in Christ Jesus and just as a baby at birth, his sanctification is complete. Now he must learn everything that he is sanctified for, a human being. With the rebirth we must do the same we are sanctified completely in Christ and are a new creation race of people of God in Christ Jesus, Christians, Christ-ones, son's of God by birth, now we must learn everything that is our being who we are. That will take eternity for we will always be learning God.
Now we have the Mind of Christ, the Holy Spirit is the one Teacher that can renew our mind forever, to that existence of The Mind of God that has been birthed in us. Sanctified, being Sanctified and will be Sanctified. Spirit, Soul and Body. In the Plan of God by His Mind, All Sanctification is accomplished. AS we are told in Scripture, God's whole plan from creation to now has only been approx 2 weeks as know from what God has said, "Psa 90:4 For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.
2Pe 3:8 But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.
soul, spirit, body
Hbr 4:12 For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.
1Cr 2:16 For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ.
Jhn 14:26 But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Done, being done and will be done.
2Cr 1:10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver [us]; (Forever)
In Christ, Delivered, doth Deliver, and will Deliver.
Spirit, Soul, Body: Phillip
1Th 5:23 And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
| 2007/1/3 19:05||Profile|
The life of Abraham is given to us as an example of one who lived by faith. We see a progression. We are given stories of obedience and unbelief. But over time we come to the climax of Abraham's life when God calls on him to offer Isaac as a sacrifice.
We may often think of sin as lying, drunkeness, adultery, fornication, pride...yet there is much more substance to the idea of sanctification that goes far beyond the sins of the flesh. With sanctification there also comes the witness of how to love God with our whole heart, strength, and mind.
What was the reason for God asking Abraham to sacrifice his son Isaac?
What purpose did this work accomplish?
| 2007/1/8 3:57||Profile|
Washington DC area
I was about to log on and the instant article generator gave me this article by A.M. Hills. This is the second time this article has popped up.
Perhaps the Holy Spirit is trying to say something...
I've highlighted some of the recurring questions from this thread and others have raised and are answered in this clear explanation of scripture.
What Paul Said About Holiness 1
[i]Paul wrote the Thessalonians as Christians, unquestionably declaring them to be such in the first chapter; and in the third chapter he as certainly prays that they may have a second work of grace in their hearts, "to the end he may stablish your hearts unblameable in holiness" (I Thess. 3-13).[/i]
Three verses further on (I Thess. 4:3) he writes: [b]"For this is the will of God even your sanctification." Here is a distinct declaration, not that one may possibly get such an experience, but that God has provided for this experience, and that it is His will, that is to say, His command that each of His children should be sanctified. God's revealed will is nothing less than a command.[/b]
I wonder any of my readers pray the Lord's Prayer. How does it read? "Thy kingdom come. Thy will be done in earth, as it is in heaven." How is it done in heaven by angels? Perfectly. By whom do you pray it may be done on earth? By yourself, if you pray honestly. You would not dare pray, "Lord, let Thy will be done by the other fellow, but not by me." That would be mocking God. [u]And so, Christian reader, you are confronted by this fact, that your sanctification is God's will; and Jesus taught you to pray, "Thy will be done." To be consistent, you should either stop praying the Lord's Prayer or begin to seek sanctification with all your heart. That is the way Paul felt about it.[/u]
Four verses further on (I Thess. 4:7) he writes: [i]"For God hath not called us unto uncleanness, but unto holiness." If we are called to be Christians at all, we are called to be sanctified Christians.[/i] God wants us to be at our very best. We cannot afford to be anything less. Through His atoning mercy, by His holy Word, and by the convictions and wooings of His Spirit, He calls us all to this blessing. And [b]God never called a child of His to anything that was not provided for in His grace.[/b] The Holy Spirit, by whom Paul says we are sanctified, stands ready to do His work. Jesus, our great High Priest who baptizes with the Holy Spirit and fire, stands ready to do His part. God, the triune God, is ready. [u]The only question is, are we ready?[/u]
[b]In the next chapter Paul tells us, "Quench not the Spirit" (verse 19). Why not? Because He sanctifies us (Rom. 15:16; II Thess. 2:13; I Peter 1:2) He cannot accomplish this divine work unless we open our hearts to His influence.[/b] To resist and oppose the doctrine of a second work of grace, and fight sanctification, is to quench the Spirit who sanctifies.
This command is followed by a remarkable prayer, four verses later (23): [u]"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless." This is the second prayer in his brief epistle for holiness and sanctification.[/u] It is very remarkable for its clear teachings on this subject.
1. [b]"The God of peace" himself does the sanctifying. This rules out completely the idea of self-sanctification by your own pretty living and doing, by your own fasting and praying, and growing.[/b] Nobody ever gets the blessing by that route. It is not at the end of that line. [b]In the thirty years of my ministry I have never heard one Christian testify that he got sanctification by growth. God himself does the sanctifying if it is ever done.[/b]
2. [b]The verb sanctify is in the aorist tense, denoting singleness of action, an instantaneous completed work, as distinguished from a continuance or repetition. There is no getting sanctified by degrees, by a long process of indefinite length and uncertain continuousness. The work is to be done in a flash of time by the baptism with the Holy Ghost.[/b]
3. The God of peace himself is thus to sanctify us wholly, "through and through." This rules out all limitation of the work to any department of our being, or any single faculty. Some tell us, and would have us believe, that all God's commands end in the will; and that when that is correct in it choice or purpose or decision, all duty is met, and God asks no more. This text utterly refutes that idea. [b]God wants the whole being -- intellect, sensibility, and will; body and spirit -- to be cleansed and made fit to be His temple.[/b]
4. The prayer continues: And may "your whole spirit and soul and body be preserved blameless." The body (Greek, soma) means our physical organization with all its natural appetites and passions and necessary functions. The soul means the animating principle of the body connected with the senses. The spirit is the higher soul to which the influences of the other world address themselves. It is by this faculty that we know God, and feel His power and presence, and recognize our duty to love and obey Him. This is all to be sanctified, and then preserved so. This is all there is of a man -- body, soul, and spirit. There is nothing else about him but his clothes. And the dress question will easily be settled when the whole being is freed from depravity and the heart is right with God. [b]What a blessedly complete work God proposes to do for us! Take all the disordered elements out of us -- all the abnormal appetites, all base propensities, all proclivities downward that would draw us away from God and sink us in hell -- and then preserve us in that blessed state of purity and Christlikeness until God calls us to himself! This is what Paul prayed for, and it is enough to make us all shout, "Amen!" and go in for the blessing. It ought to make everybody hunger and thirst for this great salvation, and cause everyone who has it to be filled with an unutterable joy.[/b]
This prayer is immediately followed in the next verse by a gracious promise: "Faithful is he that called you, who also will do it." Calleth you to what? Oh, he has just told them that God calls them to sanctification (4:7). And now, right after this prayer for sanctification, he says, "He who calls you will do it." Do what? Why, sanctify you. Nothing else can be made of this blessed and encouraging passage of scripture. The steps, which are six, are as follows:
1. [i]The will of God is that we be sanctified (4:3).[/i]
2. [u]God calls to the blessing (4:7).[/u]
3. The command. "Quench not the Spirit," whereby ye are sanctified (5:19).
4. The prayer. "And the very God of peace sanctify you wholly" (5:23).
5. And may your "spirit and soul and body be preserved blameless" (5:23).
6. Faithful is He who calls you to be sanctified, who also will do it.
[b]A brother once said, "It took two to sanctify me." "Who were they?" "God and I." "What did God do?" "He sanctified me." "What did you do?" "I let Him do it." This is testimony true to life. Anybody can get sanctified who will yield himself to God for the blessing, and seek it with all his heart.[/b]
There is one other passage in the epistle, weighted with awful solemnity, which I have purposely reserved to the last. [u]After saying, in I Thessalonians 4:7, that God calls us to sanctification, he adds: "He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit." We are sanctified by the baptism with the Holy Spirit. Jesus administers this blessing, and it is God's will that we should have it. Therefore he that despiseth this blessing, and opposes it, and refuses to have it or to seek it, despiseth not St. Paul, or John Wesley, or Brother Morrison, or Dr. Carradine, or any other teacher of holiness. He "despiseth not man, but God, who hath also given unto us his holy Spirit."[/u]
[b]The First Epistle to the Thessalonians unquestionably teaches a second work of grace, subsequent to regeneration, called sanctification. It is urged upon you in the most solemn way.[/b] Do not reject this truth. By so doing you despise God and quench the Spirit, who has been sent to SANCTIFY YOU WHOLLY.
| 2007/1/9 11:48||Profile|
A. M. Hill writes:
Here is a distinct declaration, not that one may possibly get such an experience, but that God has provided for this experience, and that it is His will, that is to say, His command that each of His children should be sanctified. God's revealed will is nothing less than a command.
What all does 'sanctification" encompass?
Is it a second time only "experience," or an ongoing work of the Holy Spirit?
When one is "called out" what kind of picture comes to mind? What does 'sanctification" look like? How does God change the substance of what we hope for?
| 2007/1/11 4:30||Profile|
Old testament origin; The terms 'sanctification' and 'holiness' are now used so frequently to represent moral and spiritual qualities, that they hardly convey to the reader the idea of position or relationship as existing between God and man or thing consecrated to Him; yet this appears to be the real meaning of the word, be it bad or good, as Judas was sanctified to fulfill scripture and Pharaoh. Both exist in God. The idea of separation, (God sanctification)is fundamental to that of holiness. At the same time it is admitted that the two ideas of holiness and separation do not merge, are not absorbed in each other, but that the former in a measure serves to qualify the latter. The Old Testament word for 'to sanctify' is qadash, a verb that is used in the niphal, piet, hiphil, and hithpa'el species. The corresponding noun is qodesh, while the adjective is qadosh.
New testament meanings are somewhat different because of the "In Christ" position of the believer, but to sanctify still is to set apart for God's work. Holiness through sanctification now in the new testament comes by the Spirit of Christ that is born again in the believer. Holiness outside of Christ is impossible, Sanctification is not, God can set apart any being, including animals or things to accomplish His Word. All that is set apart for God's Glory and His Pleasure is sanctified by Him. That is Christ in you the Hope of Glory is God's Sanctification for His Glory and the believers', through His own work and Christ's finish of it, "It is finished".
The verb hagiazo in the New Testament and its various meanings. The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation. It is used in several different senses, however, in the New Testament. We may distinguish the following: (1) It is used in a soul mind, mental sense of persons or things, Matthew 6:5-9 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. What is sanctified? Praying this way, "Our Father", not as the others. What is the Holiness accomplished? That God's Name is Holy. Luke 11:2; This is what is sanctified in us; 1 Peter 3:15-17 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. What is sanctified? That when we pray God our Father is the Sanctifier and we are the sanctified. In such cases it means "to regard an object as holy," "to ascribe holiness to it," or "to acknowledge its holiness by word or deed." What is the Object, God the Father, Pray this way. (2) It is also employed occasionally in a ritual sense, that is, in the sense of "separating from ordinary for sacred purposes," or of "setting aside for a certain office," Matt. 23:17, 19; John 10:36; II Tim. 2:21. (3) Again it is used to denote that operation of God by which He, especially through His Spirit, works in man the subjective quality of holiness, by putting The Holy One Himself, birthed in the believer. He is our Holiness.
AS follows; John 7:16-18 Jesus answered them, and said, My doctrine is not Mine, but His that sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself. He that speaketh of himself seeketh his own glory: but he that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him.
"he shall know of the doctrine", This is the process of sanctification, Not speaking of himself but the believer speaking of God that sent Jesus Christ unto what is true, no unrighteousness is in him, because it is the Christ in us that makes us righteous. Sanctified by God unto Holiness in Christ.
Acts 20:32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Paul chosen and sanctified by God to His pleasure and His end; Acts 26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Again, God's Faith sanctifies the believer from darkness to light by the Christ that is in him. 1 Corinthians 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
Again sanctified in Christ by the Father for His Glory and the believers glory, which he cannot attain on his own. Who is the Sanctifier and the One that will do it? 1 Thessalonians 5:23-24 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.
Finally, in the Epistle to the Hebrews it seems to be used in an expiatory sense, and also in the related sense of the Pauline dikaio-o, Heb. Hebrews 9:13-14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: Purify what? Flesh. How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God? The Sanctified Christ sanctifies our conscience (moral conscientiousness) by the blood He shed on the Cross because of His Spirit in us. We are sanctified by the Sanctifier, God through His Sanctified Son unto our sanctified conscience.
Hebrews 10:9-10 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
Hebrews 10:29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
Do we want to take part in the Sanctification of Christ and be well pleasing to God? This is our Sanctification unto Holiness.
Hebrews 13:10-16 We have an altar, whereof they have no right to eat which serve the tabernacle.
(The Jewish religious congregation within the Camp of the temple made with hands) Author added: For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we no continuing city, (No Jerusalem on earth) but we seek one to come. (Heavenly Jerusalem) By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
In Christ, carrying His Cross by Him that is in us daily, offering the sacrifice of Praise unto His Cross which is now our Cross, Daily.
Sanctified by His Cross.
| 2007/1/12 21:00||Profile|