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Faithful is he that calleth you, who also will do it. Sanctified Through the Truth "Sanctify them through thy truth; thy word is truth. By The Blood of Jesus "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. These and many other texts of scripture teach us that sanctification is a Bible doctrine. There is but one reason why some people can not see it in the Bible -- their eyes are blinded. All who are willing to yield themselves to God and His word, will soon be taught this blessed truth. Jesus prayed that His disciples might become sanctified.

They had not yet come into this experience. Jesus knew that they needed it. It was His desire for their highest good. They were not able to go forth and cope with the powers of sin. They had been under the teaching of the Master and in His presence, and therefore were protected by Him from the enemy; but now he was soon to be taken from them, and He knew that they must be "endued with power from on high.

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It is His blessed will that we all shall be sanctified. As justified believers, we each are as needy of this grace as were the eleven disciples. It is indispensable for our spiritual welfare. Some are disposed to look upon this matter as optional with them; but such is a mistake. The time comes in the experience of every true believer when the Holy Spirit brings before him the conditions of a definite and absolute consecration. A refusal to meet these conditions, done ignorantly, will bring a cloud over our experience of justification and, eventually, if persisted in wilfully, will bring us into God's utter disapproval.

Sanctification is the normal state of the Christian. Grace means freedom to serve the Lord, not to sin against Him. Furthermore, God will not condone sin — He will deal with it according to the attitude of the heart of each believer.

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The end result of a life of sin is death … of a life of obedience is life. All men are either mastered by sin under the lordship of Satan, or they are mastered by righteousness under the lordship of Christ. By the way, there is no third alternative. Conversely, a person cannot live in two different and opposing spiritual worlds at the same time — he is either a slave of sin which he is by natural birth , or he is a slave of righteousness which he becomes by the new birth.


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Paul is not teaching here that a Christian ought to be a slave of righteousness — No, he is saying that every Christian, by divine creation, is made a slave of right-eousness and cannot be anything else — this is the wonderful mysterious work of the Holy Spirit in the life of every believer. Paul first gives thanks to God that his believing readers were no longer subject to the slavery that leads to death.

By the grace of God, habitual disobedience to God is in the past tense. Habitual righteous living issues from a transformed heart. Rom ; Gal ; Ps As the believer goes on living the righteous life, he will become cleaner and cleaner, purer and purer, and more and more conformed to the image of Christ. No one stands still morally or spiritually — just as unbelievers progress from sinfulness to greater sinfulness, so a believer who is not growing in righteousness, will slip further and further back into sin.

God delivers us from enslavement to sin for the sole purpose of our becoming enslaved to Him and to His righteousness — resulting in holiness. For the outcome of those things is death. Unsaved persons are free in regard to righteousness ; that is, they have no connection to divine righteousness — they were bound by every evil, and free from every good — they had absolutely no freedom to live righteously.

Unsaved persons possess neither the desire nor the ability to meet the standards and demands of righteousness. They are controlled and ruled by sin, the master whom they are in bondage to serve. No matter how it may appear before the world, the life apart from God is a life apart from righteousness. However, those who have been freed from sin and enslaved to God, they experience the benefits of sanctification and eternal life. He calls to Himself those who are willing to be inwardly transformed by Him, and who desire an entirely new nature that is created in His own holy likeness.

When men come to Him on His terms, He changes their destiny from eternal death to eternal life. Paul uses the essence of civil law to build his argument. He says, any law has jurisdiction over a person only for as long as that person lives. If a criminal dies, he is no longer subject to prosecution and punishment, no matter how heinous his crimes. Being joined to another man while her husband is alive makes a woman an adulteress, an offender of the law. A widow, however, is absolutely free from the law that bound her to her former husband.

Furthermore, just as a wife is released from the law which bound her to her husband when death takes place, so the believer has been released from the Old Covenant Law. The aorist tense in Greek emphasizes the completeness and finality of death. Like the widow in verse 3, the believer is joined to another husband, to Jesus Christ who was raised from the dead. Salvation brings a complete change of spiritual relationship — believers are no longer married to the law, but are now married to Jesus Christ. Godly fruit exists basically in two dimensions — attitude and action.

The fruit of Godly actions is the subject of John 15 the vine and the branches. The flesh of the unregenerate is aroused to sin, because his naturally rebellious sinful nature makes him want to do the very things that are forbidden — such fruit ultimately results in eternal divine judgment in death. As believers we have been released from our old bondage to the Law , having died to that by which we were formerly bound in the flesh.

Because we as believers died in Christ, we were thereby released from the power and penalty of the Law — death. God releases believers from their bondage to the law, so that they might serve in newness of the Spirit and not in the oldness of the written law. The service of the believer is motivated by love, not fear — it is a service of freedom, not bondage.

It is no longer a question of adhering to minute details of forms and ceremonies, but of the joyful outpouring of ourselves for the glory of God and the blessing of others.

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Is the law sin? May it never be! The Law not only is not sinful, but continues to have great value for the Christian by convicting him of sin — the Law reveals sin v. Because God has disclosed His divine standards of righteousness, men are able more accurately to identify sin, which is a failure to meet His standards. He came to understand that evil thoughts are sinful as well as evil deeds. He now knew he had a polluted thought life. His outward life may have been relatively blameless, but his inward life was a chamber of horrors.

Sanctification the Experience and the Ethics

The real battle with sin is internal — in the heart and mind Matt People can modify their behavior, but only the transforming power of the Holy Spirit can take a sinful heart and make it pure and acceptable to God. The sin disposition seizes the opportunity afforded it when the Law reveals what is right and what is wrong. They come to realize that whenever an act is forbidden, the fallen nature wants to do it all the more. Thus, the Law agitates the sinful disposition. When Paul was awakened to the truth of his sinfulness, he came to the realization that he had long been alive apart from the Law.

As a highly-trained and educated Pharisee, he was certainly not apart from the Law in the sense of not knowing it or being concerned about it; he was an expert on the Law and considered himself to be blameless in regard to it Phil His sin then became alive; that is, he came to realize his true evil condition in its fullness. His self-esteem and pride were devastated and in ruins.

Paul died as far as his being hopeful of achieving salvation by his own character or efforts. He died to any thought of his own inherent good-ness. He died to any dream of being justified by lawkeeping. Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good , that through the commandment sin might become utterly sinful. The fact that the Law reveals, arouses, and condemns sin and brings death to the sinner , does not make the law itself evil.

The Law itself is good; it is the breaking of it that is evil. It is not the Law that is the cause of spiritual death, but rather it is sin. Paul found that the commandment, which he thought would bring life ideally, the law promised life to those who kept it — cf. Lev , actually turned out to bring death for him. The Law reveals and arouses sin in order that it might be shown to be sin by effecting death through that which is good.

God gave us His righteous and holy law in order that through the commandment sin might become utterly sinful. The Conflict of Two Natures 14 For we know that the law is spiritual ; but I am of flesh , sold into bondage to sin. Rom ; Eph ; Col In Romans , Paul begins by affirming that the Law is not the problem, because it is spiritual. Salvation by grace through faith does not replace or devalue the Law, because the Law never was a means of salvation. Matt ; Rom In Romans , Paul is emphasizing the fact that , even though he is a regenerate man with a new disposition, two things are still true of him: 1 he is still only a man , and 2 apart from divine empowerment he is powerless to do the will of God.

Yet the Christian is not happy with his sin, because it is completely contrary to his new nature. Sin is so wretched and powerful that, even in a redeemed person, it hangs on and contaminates his life and frustrates his inner desire to obey the will of God. It seemed natural to Paul to expect that the new disposition would cause him to be favorably oriented toward the old covenant law, but when he tried to live it out in the flesh, he discovered it was simply not possible.

So, what then is the problem? Furthermore, if the sin disposition were not in the Christian, then the struggle between the Holy Spirit and the flesh described in Gal would not take place. In all his efforts to do right and to abstain from evil, Paul was blocked by a power which he could not overcome Rom In great frustration he gave vocal expression to the wretchedness which he felt cf. As his desire for holiness increases, so will his sensitivity to and antipathy toward sin.

Sin continues to crouch at the door of believers, in order to lead people into disobedience. This is true of every saved person. Matt Therefore, Paul sometimes found himself to be a prisoner of the law of sin — the principle that evil was still present in him cf. This is the discomforting reality of Romans 7. So then, on the one hand I myself am serving the law of God; but on the other, with my flesh the law of sin.

The fruit of this emphasis was a rather uniformly high quality of moral life and holy behavior among the Anabaptists, which was testified to even by their enemies again and again. The Anabaptists were even accused of "hypocrisy," of putting on a pious life to attract members. It is true that their sincere holy living was a powerful attraction.

The eagerness to be strict in holy living did lead at times to a certain amount of moralism and legalism, of which their enemies, the Reformers, were all too ready to accuse them. In response to the Reformers' charge of a "Scheinheiligkeit," the Anabaptists brought the charge against the Reformers of a "Scheinglauben," quite in the spirit of the Book of James.

The Mennonite demand for true holiness and discipleship has persisted throughout the history of the brotherhood, but has often been threatened or perverted by the twin dangers of moralism and legalism. The group has been charged with perfectionism and claiming to be a perfect church, especially during Anabaptist times, because of its insistence upon striving to attain the ideal of a church "without spot or wrinkle" Ephesians But this charge is easily refuted by the simple observation that insistence upon discipline, including the ban , presupposes the possibility of failure in life and apostasy in faith.

The endeavor to attain the spotless state has at times led to another very serious consequence, namely, censoriousness and divisiveness, and has produced not a few schisms, not only in the 16th century but also later. It has been noted that practically all Mennonite schisms have arisen out of differences as to the degree of "holiness" or discipline to be required of members.

These perversions, however, in no way invalidate the major principle that Christ requires of His disciples absolute holiness and perfection "Be ye perfect, even as your Father in heaven is perfect" properly understood, that the Father's will is to be done on earth as in heaven. Paul calls repeatedly for perfect, i. To surrender this ideal with the concept that in a sinful world it is impossible to attain such an ideal, and that therefore the Christian is at liberty to compromise and that the church should not discipline for sin, but that all Christians should live in trustful hope for the attainment of the ideal outside of history, placing the major emphasis "in the here and now" on forgiveness, is in the Anabaptist-Mennonite understanding not only unscriptural but indeed a betrayal of the lordship of Christ.

The "Sanctification " article covers the meanings of the term, some of the various ways in which it has been stressed, and some controversies that emerged on the subject. The present revision touches on some applications of the concept, developments in the holiness movement, and developments in the holiness-pentecostal-charismatic movements related to sanctification.

The concept "sanctification" derives from New Testament Greek terms translated variously as "be holy," "hallow," "sanctify," "holiness," "sanctification," "holy," and "purify. It may safely be said that all Christian groups believe in sanctification; Scripture declares that "without holiness no one will see the Lord" Hebrews Differences among people and groups come at points of understanding regarding time, extent, and expression.

Although most believe that Christians improve toward sanctification throughout life; many within the holiness movement maintain that entire sanctification is possible at once. Differing views on sanctification of persons include the following: Roman Catholics maintain that most persons attain lasting holiness only after death and in most cases, after an experience of purgation.

In life on earth sanctification is experienced through the sacraments of baptism , confirmation in which the gifts of the Holy Spirit are received , penance and the Eucharist Communion. Most Protestants teach that sanctification is complete at the moment of death when the Holy Spirit fully cleanses and prepares the believer to stand before God in purity and true holiness. People grow in sanctification and vary in the extent of realization to that point.

People within the Holiness Movement take a position that humans may be entirely sanctified in this life, cleansed from the sinful nature original sin and set apart for God.

What is Sanctification? Bible Definition and Meaning

Entire sanctification occurs at a point subsequent to regeneration; the exact meaning and extent of this work varies among people endorsing this general position. Some maintain that the sin nature is eradicated and the Christian no longer commits deliberate acts of sin. Others hold that the motive area of the Christian is cleansed, so that the Christian wills only to do God's will.

The modern holiness movement is generally associated with the teaching of John Wesley. Current scholarship holds that the tenor of Wesley's teaching was that sanctification is dynamic in nature, that it is proportional to the degree of commitment to God and surrender to the Holy Spirit. Some "Wesleyans," on the other hand, hold a more static position, maintaining that entire sanctification is momentary, fixed, and final.

What is known as the "holiness revival" arose in America following the Civil War and swept across the nation through the camp meeting movement holiness camps.

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The revival moved with varying degrees of intensity. In one aspect it finally found expression in the beginnings of the pentecostal movement, usually associated with Charles Parham at Bethel Bible College in Topeka, Kansas, 1 January This was a holiness-pentecostal movement at first, emphasizing sanctification as well as the gifts of the Holy Spirit, including tongue speaking.

As the Pentecostal movement spread it was taken up by persons of other theological views; for instance, the Assemblies of God represented a synthesis of Baptism with the Spirit and a traditional view of sanctification as progressive. The neo-pentecostal movement, or charismatic movement from about and forward places primary emphasis upon the Holy Spirit and the gifts charismata and does not generally emphasize sanctification in relation to charismatic renewal.

The same can be said of the Roman Catholic charismatic renewal beginning in Mennonites began early to be affected by charismatic renewal of the s.