Ep 273: An Introduction to Sanctification

In this episode I offer an introduction to the doctrine of sanctification. I explore how the language of sanctification is related to holiness-language, and that ‘holiness’ primarily denotes a state of being set apart for a particular purpose and is the Greek behind the NASB’s ‘saints’. I explore how holiness is related to the indwelling of the Holy Spirit in the New Testament by exploring Ephesians 1, then demonstrate that the Spirit was promised in the Old Testament in passages like Ezekiel 36 and Joel 2 (tracing their lineage back to Deuteronomy 30 and complimented by Jeremiah 31) which prophecy that in the eschatological era God will establish a faithful people by giving them the Holy Spirit, a promise which is fulfilled at Pentecost in Acts 2. We then explore how sanctification works in two Pauline passages, Romans 6:19-22 (and by extension Romans 8) and 1 Thessalonians 4:3-8, both of which use the language of sanctification as it relates to the presences of God’s Spirit and the obedient moral transformation it effects. Sanctification is, then, the process of becoming in practice what God has declared His people to be at their justification, namely, holy. If we are holy, we cast off sin and cultivate obedience through the power of the Spirit, living into our holy identity, which is the process of sanctification. Sanctification is a life-long process which God will complete for us in the resurrection and allows us to overcome the degenerative power of sin and death in the present. 

Media Referenced:

Overcoming Sin Through the Spirit: https://libertarianchristians.com/episode/ep-267-overcoming-sin-through-the-spirit/

Ephesians 1: https://libertarianchristians.com/episode/ep-248-far-above-all-rule-and-authority-ephesians-115-23/

The Active and Passive Wrath of God: https://libertarianchristians.com/episode/ep-270-the-active-and-passive-wrath-of-god-romans-1-and-6/

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Transcript

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This is the Protestant Libertarian Podcast, a project of the Libertarian Christian Institute and part of the Christians for Liberty Network. I really hope that you guys enjoy today's show. All right, guys. Welcome to another episode of the Protestant Libertarian Podcast. This is another edition of our Theology Thursday series, which again I'm trying to do twice a month. We'll see if I'll be able to keep that up in the fall, but I'm going to try to at least twice a month on a Thursday offer a short episode on a theological inch issue that is of interest to me. Generally, these won't really have anything to do with political and economic themes in the New Testament, although I think that everything in the Bible is inherently related. So there is a big practical, uh, there is a big practical consequence for what we're going to be talking about today. But the idea is that I have all of these uh theological and biblical studies issues that I'm interested in and want to talk about. And this is going to give me a good forum to think about that and how I can present these ideas effectively. So today we are going to be talking about sanctification. Now, I'm going to title this episode an introduction to sanctification because I've been doing some research on this over the last year or so. It's been an issue that's always been near and dear to my heart, something I found very important. And as I started throwing together a slideshow for Theology Thursday, I realized there was no way I could do a full episode on sanctification in 20 minutes. It was not going to happen. So what we're going to do today is for those of you guys that might not be familiar with the doctrine of sanctification and how it works, this is going to be a very short introduction to that topic. And then in a couple of months, I'm going to come back and do a full hour-long episode, probably hour plus long episode on sanctification, where I really work through the majority of the text in the Bible and think about how it works on a technical level. This is going to be more of a broad overview of the doctrine of sanctification. And again, this is one of the one of the theological topics that I am very passionate about. Now, I am Wesleyan in my political outlook, and sanctification is a very important doctrine in the Wesleyan church. And to put sanctification in short at the top of the episode, sanctification is the process which occurs through the power of the Holy Spirit of becoming in practice who we are by virtue of God's declaration of our identity. So, in other words, God calls us holy when we put our faith in his Messiah. This is not the exact same thing as justification, but it is related to our justification. And then because of that, we are given the gift of the Holy Spirit as a seal of our inheritance, as Paul says in Ephesians chapter one. And it is the role of the Holy Spirit to sanctify us or help transform us so that we become in practice what we have already been declared on the basis of our faith. So we are holy, we are set apart as God's people. And through the process of sanctification, the Holy Spirit works in our lives to transform us morally into becoming the people that God made us to be. That is the short of sanctification. And since I'm from the Wesleyan tradition, I do believe in the theological concept of libertarian free will, which means that in God's sovereignty, he created a world in which human beings who are created in his image and likeness can make real, meaningful choices freely. We can choose to freely obey or disobey. And if we submit to the power of the Spirit, God will work in us and through us to transform us to become the people that he wanted us to be. That is basically what is going on with the doctrine of sanctification. And it is one that is extremely important to the Wesleyan tradition. But I want to talk about what all of that looks like today. And again, this is just going to be an interview, or not an interview, an overview, a brief overview, 20,000-foot glance at sanctification in the New Testament, what is going on here in the Old Testament as well. So the root word for sanctification, right? Sanctification is holy, which is hagias in Greek. All right. Now, holiness just denotes a state of being set apart. It's used throughout the Old Testament, particularly in the book of Leviticus, not particularly in the book of Leviticus, but it is like a frame in Leviticus. Be therefore be it's Leviticus 19, 2, I think. Therefore, I am holy, be holy, because I am holy. This is what God says. And God's holiness is his set apartness. And because God is set apart, Israel is to be set apart as well. So holiness denotes a state of being set apart. It doesn't explicitly denote a state of morality, although it does kind of imply it. If you're set apart, it does mean that your actions are going to follow. But it's primarily about identifying somebody or something as being set apart. God is set apart and God's people are also set apart from the rest of the world. Therefore, they are holy. Now, in the Old Testament, one of the developments for the coming Messianic age, the time of restoration and renewal after the exile, is that the people of God will have the Holy Spirit, God's Spirit, dispensed upon them. So the foundation of this is actually in Deuteronomy 30, where the writer of Deuteronomy suggests that Israel is going to violate the Mosaic covenant and therefore go into exile, bringing all the curses of Deuteronomy 28 down upon the people of God. And because of that, God will have to come back and rescue his faithless people later on. So this is going to be a major part or a major theme in the Old Testament. And when we look at restoration passages like Jeremiah 31, Jeremiah talks about how God is going to have to write the law on the hearts of his people. There will have to be some sort of transformation that happens in the eschatological age in order to affect obedience, because the problem with Israel is that God called them to be obedient and they were not. So when God rescues his people, he's going to have to solve the obedience issue. And Jeremiah says that he will write the law on the hearts of his people. And this is in Jeremiah 31. And then what Ezekiel does in Ezekiel 36 and Joel does in Joel 2 is that Ezekiel and Joel look back at, well, I don't know if they're looking back at Jeremiah 31 or not, but they're looking back at Deuteronomy 30, just like Jeremiah, and they say that the only way that Israel is going to be obedient to God in the eschatological age is not just through having the law written on their heart. That's part of it, but God is going to literally pour out his spirit on all of his people so that they can therefore be obedient to him. So there's this idea that accompanying the restoration of Israel will be a dispensation of God's spirit that will finally enable God's people to be truly obedient to him instead of faithless, like the Israelites that rebelled against him and had the curses of Deuteronomy 28 brought down upon them. So there are several places in the New Testament where we see this theme working out. But of course, the most famous one is in Joel chapter two, on the day of Pentecost. What happens to the earliest community of believers in Jerusalem? Jesus is ascended to heaven, and then God pours out his spirit on all of his people in Acts chapter two, and they are able to proclaim the gospel of the kingdom to all of those that are in Jerusalem for that event in their own native language. So in Peter specifically, when he's asked about this, there are people that see this and like, you guys are drunk. You're talking in a in a crazy in these crazy foreign languages, and Peter says, no, we're not, we're not drunk at all. In fact, this is exactly what Joel prophesied in Joel chapter two, that the in the last days God will pour out a spirit on all of his faithful. This has happened through the power of the ascended Christ. And this is going to be a major theme all throughout Acts. And when you get to Acts 10 through 15, and the church has to start dealing with this problem of Gentiles who have put their faith in Israel's Messiah and then been given the gift of the Holy Spirit, this leads to the Jerusalem Council in Acts chapter 15, where the church decides that membership in God's family cannot be based on the law because these lawless Gentiles have been given the gift of the Holy Spirit through faith. So what really matters is faith in the Holy Spirit and not necessarily the law, right? That's what's going on in that passage. And this is why Paul can say in Galatians uh 3, 1 through 5, you foolish Galatians uh who has bewitched you before who Christ was publicly portrayed as crucified, having begun by the Spirit, are you now being perfected by the flesh? And this is in response to those who are in opposition to Paul, who are trying to convince Gentiles to follow the Jewish law, or at least the works of the law, circumcision, Sabbath, um, and the like. And so this is a major issue in the New Testament. We see if we look at Ephesians chapter one, we see the connection between holiness, the identity of God's family, and the gift of the Holy Spirit. And I've read this passage on the show a million times because it is programmatic for Paul, but this is Ephesians 1, 13 through 14. And here's what Paul says in him, you also, after listening to the message of truth, the gospel of your salvation, having also believed, you were sealed in him with the Holy Spirit of promise, who is given as a pledge of our inheritance with the view to redemption of God's own possession to the praise of his glory. Now, there's a lot going on in that passage there, but essentially what Paul is saying is that all of those who are all of those who believe in the gospel, the announcement of Jesus and his messianic rule, all of those who believe in the gospel are sealed with the Holy Spirit of promise. And that Holy Spirit of promise is a reference back to Deuteronomy 30, Jeremiah 21, Ezekiel 36, and Joel chapter 2, that the prophets literally promised that in the final days the Holy Spirit would poured out on all of God's people. And that has happened, even to Gentiles, surprisingly, and that the Holy Spirit is given as a pledge of our inheritance. So we are now a part of God's family, heirs to God's family, as Paul is going to describe in great detail in Romans chapter eight, through our faith in Jesus the Messiah and the gift of the Holy Spirit. That is what makes us a part of the family of Abraham. This is uh Galatians chapter three and Romans chapter four. And because we are a part of Abraham's family through faith and the Spirit, we are sealed with the Holy Spirit. And Paul consistently refers to his churches as haggioi, which is the plural for hagias, holy ones. Now it's often translated and it's translated in the NASB 95, and I really like this translation because it kind of masks some of the language a little bit, but this is consistently translated as saints. But that word saints in the NASB 95 means holy ones. So these are those that are holy. They are set apart by God through the indwelling of the Holy Spirit that was received upon faith. That is why believers can be called holy. It is a status of holiness that is accorded to believers. So we can see this in the very first verse in Ephesians, Paul says, and he regularly, routinely opens his letters with this language. He says, Paul, an apostle of Christ Jesus by the will of God to the saints, hagioi, holy ones, who are at Ephesus and who are faithful in Christ Jesus. Now we know that being holy does not necessarily denote, although it implies, it connotes it, but it does not necessarily denote a state of moral purity. It denotes being set apart, just like holiness language is used in the Old Testament. And how do we know that this holiness language does not necessarily mean that those who are called holy are being morally uh fruitful? Uh all we have to do is take a look at 1 Corinthians, where Paul calls the Corinthian church holy and then spends 16 chapters talking about all of the different problems, many of them deeply moral problems that they're facing, encouraging them to turn away from their immorality and embrace obedience to Jesus, right? So this state of holiness is an identity of being set apart that applies that there will be a moral transformation. Again, going back to the prophets, what they predicted with the dispensation of the spirit in the eschatological age, which has happened through Jesus, is that there would be a radical moral transformation, that God's people would finally be able to obey him in a way that they were unable to before. And Paul is making the point that those who are declared holy by virtue of faith in Jesus and the Messiah and the gift of the Holy Spirit are set apart because they have that Holy Spirit. But that cannot be the end of the story because the role of the Holy Spirit being poured out in Ezekiel 36 in Joel chapter 2 was that there would that it would affect a real moral transformation for the people of God. Now, we see this at several places in Paul's letters, and we get sanctification type language and language that's related to sanctification all over the New Testament. But I'm going to focus just on two passages because this is an introduction. We're going to look at a passage in Romans 6 and then a passage in 1 Thessalonians 4 at exactly how all of this is going to manifest itself in practice. And so this is what we're going to be breaking down over the next five or six minutes or so. So we're in this position where we are holy. We're set apart by virtue of faith and the spirit, but God has to work with us to transform us into obedience. And as I've mentioned on several previous episodes, obedience is a central theme in Romans. How exactly is it that God's people are to obey him? Paul says that he is called as an apostle to bring about the obedience of faith among the Gentiles. This is what he says at the very beginning of Romans in Romans chapter 1, verse 6. I'm sorry, in Romans chapter 1, verse 5. And we can see that Paul strategically uses the language of obedience all throughout Romans. And one of the things that Paul is going to talk about in Romans 6, and I think I talked about this a little bit on my last Theology Thursday episode, is the fact that there is an intrinsic relationship between sin and death. So when people submit themselves to sin, when they become, as Paul is going to say in Romans 6, slaves to sin, then they're going to inherit death and all that comes with it, right? Corruption, moral uh degradation, uh brokenness, all of these things that are associated with death are the result of sin. And he has persuasively argued, Paul has in Romans chapter five, that Jesus has come, like Jesus has found a solution to the problem of sin. He was faithful to God and was crucified as an offering for sin. And because of that, he undid the curse of Adam, dying in our place, so that God could declare us righteous and give us the power of the Holy Spirit. There's a vicarious atoning sacrifice, Christ, who made it possible for God to dispense his Holy Spirit out on us. And so in Romans chapter six, Paul talks about how we should not be slaves to sin, even though grace has abounded, but we must rather be slaves to obedience, because when we obey, then we find life. There is life in living into our living out our righteousness. So we can't submit to sin because sin leads to death, but it is righteousness, it is faith that leads to real life. And as he gets towards the end of his argument, he starts talking about sanctification. So this is what Paul says in Romans 6, starting in verse 15. What then shall we? Shall we sin because we are not under law but under grace? May it never be. Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness. I am speaking in human terms because of the weakness of your flesh, for just as you presented your members as slaves to impurity and uh lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification, right? So this is kind of the big climax of this part of the argument in Romans chapter six, is that you can either present yourself to sin, in which case you will die and you'll be indulging the flesh, or you can present yourself as a slave to righteousness, and that will result in sanctification, which again shares the same Greek root word as holiness. So sanctification is this process in Paul's mind of becoming more morally aligned with the Spirit. So we can't give in to sin because that leads to death, but when we are obedient, we are sanctified, meaning that we are becoming through our obedience the kinds of people that God intended us to be. We're already declared holy and we're living into that status through the process of sanctification, which is affected by the Spirit. He's going to go on in verses 20 through 22 to say, For when you were slaves of sin, you were free in regards to righteousness. Therefore, what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. But now, having been freed from sin and enslaved to God, you derive your benefit resulting in sanctification and the outcome, eternal life, for the wages of sin is death, but the free gift of God is eternal life in Christ Jesus. So there's this idea that sanctification is this ongoing process of turning away from sin, turning to obedience and honoring God. This is the process of becoming, we are we're already declared holy, right? Paul has already called the believers in Rome saints, hogioi holy ones, but now he's saying to them that by turning away from sin and embracing righteousness, that they are becoming sanctified, that God is working to help them become the kind of people that he has already declared them to be, is helping them become holy, living into a status that he has already given them. And this is really going to reach its head in Romans chapter eight. And this is one of the things, you know, John Barclay had a really good book on grace where he talks about how the language of gift and grace in the New Testament cannot be reduced to the times where Paul uses the Greek word caris, which is translated grace. It's a concept that is pervasive throughout Paul's letters. Uh, the idea of sanctification is also pervasive, even when Paul doesn't use the words that are associated with the hagios root, right? Or the hagias root, or however you want to say that. Again, I'm sorry that I should have written that down. But, anyways, um, so here's what Paul says in Romans chapter eight, though. He's talking about how it is the spirit that has set us free, that it's the spirit that allows us to fulfill the requirements of the law. Starting in the beginning of chapter eight, therefore, there is now no condemnation for those who are in Christ Jesus. For the law of the spirit of life in Christ has set you free from the law of sin and death. Notice how he's playing on that idea. Um, for what the law could not do, weak as it was through the flesh, God did, sending his own son in the likeness of sinful flesh, and as an offering for sin, he condemns sin in the flesh that the requirement of the law might be fulfilled in us who do not walk according to the flesh, but according to the spirit. Right. So walking according to the spirit will result in transformation. And then he goes down to say, and this is very important here, starting in verse 12 of chapter 8, so then, brethren, we are under obligation not to the flesh to live according to the flesh, for if you are living according to the flesh, you must die. But if by the spirit you are putting to death the deeds of the body, you will live. For all those who are being led by the Spirit of God, these are the sons of God. This that's 12 through 14. So what Paul says there in Romans 8, 13 is an excellent example of the process of sanctification. We, through the power of the Spirit, are putting to death the deeds of the flesh. This is active, this is an ongoing process. It's not something that's already happened the moment that we put our faith in Christ and are justified. Sanctification is a process, it's a working out through submission to the spirit. Now, in good Wesleyan terms, we I believe in libertarian free will, right? I believe that we are moral agents. And so we have to cooperate with the spirit to effect our sanctification. We, it's something, again, that Paul says in Romans 6, and again, like we're and again in Romans 8, the word to submit to the spirit. We're to walk by the spirit. These are active metaphors, these are active uh ideals, that this is something that we do with him. Now, again, this is not us trying to earn our salvation or earn our way into God's favor. We can't do that. The sacrificial death of Jesus was something that we could not merit. We did not merit. Uh, when we submit to the spirit, we are not trying to earn God's love or favor. We already have that and we've already been declared holy, and there's nothing that we could do to affect that on our own. That was all the action of God through the power of Jesus on the cross and through the gift of the Holy Spirit. But we are responsible for cooperating with the Spirit and for allowing the Spirit to transform us. So this is Romans 8:13. It's an act, even though he doesn't use the language of sanctification, this is the concept of sanctification in a nutshell. For if you are living according to the flesh, you must die. But if by the spirit you are putting to death the deeds of the body, you will live. And that's the goal of sanctification, is to turn away from sin and put to death the deeds of the flesh. The flesh is what is conformed to sin, and that is the thing that leads us into degradation. But we are to choose life, we're to choose obedience, and through by the power of the Spirit, we are able to overcome our sin, progressively overcome our sin. And this is what Paul calls the process of sanctification. We see this again in First Thessalonians 4, which I want to flip over to very quickly here. And in 1 Thessalonians 4, uh, Paul says this. He says, Finally, then, brethren, we request and exhort you in the Lord Jesus that as you receive from us instruction as to how you ought to walk and please God, just as you actually do walk, that you excel still more. Notice that the context of this passage is walking to please God, doing the kind of things that God calls us to do. For you know what commandments we gave you by the authority of the Lord Jesus Christ. For this is the will of God, your sanctification, that is, that you abstain from sexual immorality, that each of you know how to possess his own vessel and sanctification in honor, not in lustful passion, like the Gentiles who do not know God. And that no man transgress and defraud his brother in the matter, because the Lord is the avenger in all these things, just as we also told you before we solemnly warned you, for God has not called us for the purpose of impurity, but in sanctification. So that is first Thessalonians 4, 1 through 8. And again, or 1 through 7, rather. All right. Well, he says in verse 8 So he who rejects this is not rejecting man, but the God who gives the Holy Spirit to you, right? So it's it goes all the way there through verse 8, and we see the Holy Spirit all along. And what is sanctification? It is cooperating with the Holy Spirit. Spirit to turn away from sin and turn into the life that God has promised us. It's about becoming slaves to obedience. It's about progressively turning away from the things that destroy us, from the things that affected our death, from the things that hold us back from being the human beings that God created us to be and living in real obedience to Him. And we can see even in this passage in 1 Thessalonians 4, that there's that eschatological overtone here, that we have turned from all of these things, that we are to walk in a way that pleases God. Well, going back to Deuteronomy 30, Jeremiah 31, and then Ezekiel 36 and Joel chapter 2, the whole purpose of the eschatological restoration, the law written on the hearts of men through the Holy Spirit is that they would walk in a manner that is pleasing to God. And how do we do that? By submitting to the Holy Spirit that he gave to us and allowing the process of transformation to take place in our lives. Now, sanctification is an ongoing process. And there are some Wesleans that believe that on this side of the consummated eschaton, we can reach a state of sanctified perfection. I don't think that's true. I just don't think that's true. And I think that if you got to the point where you believe that you had reached that stage, you would be committing the sin of pride and therefore need to continually grow. However, Paul does imagine that we will progressively and persistently grow in our faith as Christians through the process of sanctification. And like many of the theological concepts in Paul, Paul sometimes talks about sanctification as something that has happened in the past, that were already sanctified. He most of the time talks about it as something that's happening in the present, which is what's going on in Romans 6 and 1 Thessalonians 4. And he occasionally talks about it as something that is going to take place in the future. So if we take a look at 1 Corinthians 1, 2, Paul says to the church of God, which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling. So there's that holiness language. He's saying that they have been sanctified. But what Paul is not saying is that their sanctification has been complete in the past. It's something that has already begun to happen. So there's a there's a past orientation of sanctification, namely that when the Corinthians put their faith in Christ, the process of sanctification begun. We saw in Romans chapter 6 and 1 Thessalonians 4 how that process of sanctification is ongoing through the present. And then if we take a look at 1 Thessalonians 5.23, we will see, and I overshot it here because I didn't bookmark any of this in my Bible, of course. Um, but here we go, 5.23, that in the end God is going to be the one who will perfect our sanctification. Now may the God of peace himself sanctify you entirely, and may your spirit and soul and body be preserved complete without blame at the coming of our Lord Jesus Christ. So there is, again, when we're saying talking about the eschatology of this passage, this is clearly within the inaugurated eschatological framework of the New Testament, that the end is already arrived in the present, but it will be fully consummated in the future. Paul is saying here that on that future day we will be fully sanctified, and that is a process that through our cooperation with the Holy Spirit and the presence, we can begin to live into. So a lot of good stuff going on there about sanctification. I hope that that cleared up what the doctrine meant. I think the the main point in all of this is that what we do matters. And as Christians, we do have a choice whether we want to lean into sin and be obedient to sin, or rather, or whether we would choose to live in sanctification. God has declared us holy, He's given us the power of the Spirit, and we have the ability, if we submit to the Holy Spirit, to perpetually grow in our faith, to turn away from sin, to overcome the evil that holds us back, to overcome the sin that constrains us and confines us and makes us miserable. The thing is, is that there are a lot of Christians that want to live in sin, right? Like, well, it's not that they want to live in sin necessarily, it's that they are living in sin. They have some sort of addiction or hang up or something that they're they're they're wrestling with, and they don't think that there's any way out until the end. But what the doctrine of sanctification says is that we can actually submit to the spirit, and the spirit can help us to overcome even the things that we're the most ashamed of, even the things that are the most holding us back. And it doesn't mean that we lose our status as holy ones because we have, like Christians are always going to have problems, right? Like that's just the way that it is. We're we're wrestling, we're fighting a battle against sin. But through the power of the Holy Spirit, we can begin to win in the present. It's not just something that's going to happen in the future. If we submit to the Spirit, God can work on us in the present. So that is our introduction to the doctrine of sanctification. I hope that you guys enjoyed and appreciated this short introduction. As always, if you have any questions or comments, reach out to me at the Protestant Libertarian Podcast at Gmail, or no, the Protestant Libertarian at gmail.com. DM me on Twitter, although I don't check those very often, and I probably should. So email is the best way to go. Or you can just, you know, you just tag me at something on Twitter, and I'll probably read that, except on Sundays, because I take a break from I take a break from social media on Sundays. It's good for your mental health to do that. So again, thank you guys for listening to another episode of Theology Thursday. There's a lot more I could have said about sanctification. I'll come back and probably do a much larger episode on this in the fall, but I think this is a good introduction, and I hope that you enjoyed and appreciated this introduction to sanctification. As always, I love you guys, and I will see you next week. Have a great day. Thank you for listening to another episode of the Protestant Libertarian Podcast. If you have any questions or comments, please reach out to me at the Protestant Libertarian at gmail.com. You can also find me on Twitter. You can follow me at the handle at Pro Liberty Pod. Again, that is at Pro Liberty Pod. And you can also visit me at the Protestant Libertarian Podcast.com. At the Protestant Libertarian Podcast.com, you can also support the Christians for Liberty Network and the Libertarian Christian Institute. Thank you guys so much for listening to this episode, and we will see you next Tuesday.