{"id":1354,"date":"2018-02-05T15:49:55","date_gmt":"2018-02-05T14:49:55","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1354"},"modified":"2018-02-05T15:49:55","modified_gmt":"2018-02-05T14:49:55","slug":"justification-and-sanctification","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/05\/justification-and-sanctification\/","title":{"rendered":"Justification and Sanctification"},"content":{"rendered":"
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And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete.<\/em><\/p>\n

Leviticus 23:15<\/em><\/a><\/p>\n

This is a messianic <\/span>Bible study about justification and sanctification, which are two major facets of the believer\u2019s salvation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Justification<\/p>\n

What does the Bible teach about justification and what exactly is justification? Justification is an extremely important theological concept in the Scriptures. It is a major facet of <\/span>the believer\u2019s salvation that should not be missed. The subject of justification will be studied in eight distinct parts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Meaning of Justification<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. A Declarative Statement<\/p>\n

The basic meaning of justification in any of its usages is simply \u201cto declare righteous.\u201d Justification does not mean, \u201cto be righteous\u201d nor does it mean, \u201cto make righteous<\/span>,\u201d it simply means \u201cto declare righteous.\u201d It is a declarative statement. In its theological meaning, justification is the act of God by which He declares the sinner righteous on the basis of the perfect righteousness of Yeshua (Jesus) the Messiah. So justification is the judicial act of God by which He declares that all claims of the Law are satisfied with respect to th<\/span>e sinner on the basis of the righteousness of Yeshua the Messiah.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. A Declarative Act<\/p>\n

Therefore, justification has a judicial meaning and a judicial standing. Again, it does not mean \u201cto be made righteous,\u201d but merely \u201cto be declared righteous.\u201d In this sense, just<\/span>ification is contrasted with condemnation (Deut. 25:1<\/a>; Prov. 17:15<\/a>; Rom. 8:33\u201334<\/a>). If someone is on trial, he is either justified or he is condemned, these are the contrasts. If one is not condemned, <\/span>if one is not to be declared guilty, then one is to be declared righteous. So the very act of justification carries the concept of giving judgment. To declare righteous is to give judgment (Rom. 8:33<\/a>)<\/span>. Thus, justification is a declarative act; it is something that one declares someone else to be.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. A Constitutive Act<\/p>\n

Justification is also a constitutive act. It is a constitutive act because of the imputation of the obedience and righteousness of Jesus the Messiah. There are three great imputa<\/span>tions: the imputation of Adam\u2019s sin to the descendants of Adam; the imputation of humanity\u2019s sin to Yeshua the Messiah; and the imputation of the Messiah\u2019s righteousness to the believer. It is a constitutive act because it is only on the basis of the imputation of the righteousness of the Messiah to the believer that the believer can be declared righteous.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Greek Words Conveying the Concept of Justification<\/p>\n

There is one main Greek root from which the concept of justification is derived. From this Greek root, there are five different Greek words, w<\/span>hich carry the meaning of righteousness and justification.<\/p>\n

The first word is dikaios<\/span>, which means \u201crighteous\u201d (Rom. 5:19<\/a>).<\/p>\n

The second Greek word is dikaisunei<\/span>, which means \u201crighteousness\u201d (Rom. 5:21<\/a>; <\/span>9:30\u201332<\/a>).<\/p>\n

The third Greek word is dikaioo<\/span>, which means, \u201cto justify\u201d (Mat. 12:37<\/a>; Acts 13:39<\/a>; Rom. 2:13<\/a>; 3:4<\/a>).<\/p>\n

The fourth Greek word is dikaiomata<\/span>, which means \u201crighteous acts\u201d or \u201crighteous actions\u201d <\/span>(Lk. 1:6<\/a>; Rom. 2:26<\/a>; 5:16<\/a>, 18<\/a>; Heb. 9:1<\/a>, 10<\/a>; Rev. 15:4<\/a>; 19:8<\/a>).<\/p>\n

The fifth Greek word from the same root is dikaiosis, which means \u201cthe act of justifying\u201d (Rom. 4:25<\/a>; 5:18<\/a>).<\/p>\n

All five of these Greek word<\/span>s come from the same Greek root. From these five Greek derivations of that root comes the biblical doctrine of justification.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Foundation of Justification<\/p>\n

What is the foundation of justification? There are two aspects to the foundation of justification, one positive and one negative.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Positive Aspect<\/p>\n

Positively, the foundation of justification is threefold. First, justification is founded upon God\u2019s grace as manifested in the perfect life of Jesus the Messiah in His obedienc<\/span>e and sacrificial death. Secondly, justification is by His blood (Rom. 5:9<\/a>). Thirdly, the righteous acts, the righteousness of Yeshua, is imputed to the believer (1 Cor. 1:30<\/a>; 2 Cor. 5:21<\/a>). So positiv<\/span>ely, the foundation of justification is God\u2019s grace through Jesus the Messiah, by His blood, when the righteousness of Yeshua is imputed to the believer.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Negative Aspect<\/p>\n

The negative foundation of justification is that justification is not on the basis of human works. No one will ever be justified on the basis of his works. This is taught many t<\/span>imes in Scripture. When a person is justified, he is never justified on the basis of works; good works are never the foundation of biblical justification (Rom. 3:28<\/a>, 4:5\u20136<\/a>; Gal. 2:16<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Means of Justification<\/p>\n

There are five things to point out concerning the means of justification.<\/p>\n

First, the means of justification is always faith (Rom. 3:21\u201322<\/a>). A distinction must be clearly <\/span>made here. Faith is always the means of justification; it is never the grounds of justification. The Bible never states that justification is on account of faith; faith is never the grounds of justification. The Greek construction, w<\/span>hich is always used, clearly shows that justification is always through faith or by faith. Hence, faith is the means of justification (Acts 13:38\u201340<\/a>; Rom. 3:26\u201330<\/a>; 5:1<\/a><\/span>; 10:10<\/a>; Gal. 2:16<\/a>; 3:8<\/a>, 24<\/a>).<\/p>\n

The second thing concerning the means of justification is that justification is always on a just basis. There is a claim of God\u2019s Law against the sinner, and this claim m<\/span>ust be satisfied for justification to occur. The way that God\u2019s Law is justified is that the righteousness of Jesus the Messiah is imputed to the believer so that the sinner is acquitted; therefore, justification is always on a just basis.<\/span><\/p>\n

The third thing to point out concerning the means of justification is that justification is never by man\u2019s righteousness or performance; it is never on the basi<\/span>s of works (Rom. 3:20<\/a>; 4:2<\/a>; 10:3\u20134<\/a>; Gal. 2:16<\/a>; 3:10\u201311<\/a>, 24<\/a>; 5:4<\/a>; Phil. 3:9<\/a>).<\/p>\n

The fourth thing about the means of justification is that justification is by grace (Gen. 15:6<\/a>; Rom. 3:24\u201326<\/a>; 5:18\u201321<\/a>; Titu<\/span>s 3:5\u20137<\/a>).<\/p>\n

The fifth thing about the means of justification is that a judge must justify the righteous and condemn the wicked; that is the responsibility of a true, impartial judge. Yet we are told by <\/span>Scripture that God justifies the ungodly (Rom. 3:21\u201325<\/a>; 4:5<\/a>). How is it possible that a judge must justify the righteous and condemn the wicked, yet the Bible teaches that God justifies the ungodly? F<\/span>urthermore, the Bible also teaches that God is just when He justifies the ungodly (Rom. 3:26<\/a>). It is possible because of the means, the imputed righteousness of the Messiah (Rom. 5:17\u201319<\/a>). When the be<\/span>liever has the righteousness of the Messiah imputed to him, he has been made righteous, and having been made righteous by imputation, the believer can then be declared righteous by justification. In t<\/span>his way, God is not inconsistent when He justifies the ungodly.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Facets of Justification<\/p>\n

The Bible mentions seven facets of justification.<\/p>\n

First, the believer is justified by God. This is the source of justification; this is righteousness planned (Rom. 3:26<\/a>)<\/span>.<\/p>\n

The second facet of justification is that the believer is justified by blood<\/em>. This is the grounds of justification; this is righteousness provided (Rom. 3:24\u201325<\/a>; 5:9<\/a>).<\/p>\n

The third facet of justificati<\/span>on is that the believer is justified by faith<\/em>. This is the means of justification; this is justification procured (Rom. 3:28<\/a>; 4:5<\/a>; 5:1<\/a>).<\/p>\n

The fourth facet of justification is that the believer is justi<\/span>fied by grace. This is justification\u2019s principle of operation. Justification operates on the basis of grace; this is the essence of justification (Rom. 3:24<\/a>).<\/p>\n

The fifth facet of justification is that <\/span>the believer is justified by the Spirit<\/em>. The Holy Spirit is the agent of justification; this is justification\u2019s power (1 Cor. 6:11<\/a>).<\/p>\n

The sixth facet of justification is justification by works.<\/em> This is<\/span> the evidence of justification; this is justification proved (Jas. 2:21<\/a>, 24\u201325<\/a>). The believer is not justified by works as a means of justification; rather, the believer is justified by works in that <\/span>his works are the evidence that he has been justified.<\/p>\n

The seventh facet of justification is justification in the Messiah. This is the position of being justified; this is justification possessed (2 C<\/span>or. 5:21<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Elements of Justification<\/p>\n

There are five specific elements of justification that are stated by the Word of God.<\/p>\n

The first element is the remission of the penalty for sin; by justification penal<\/span>ty for sin is remitted (Is. 53:5\u20138<\/a>; Acts 13:38\u201339<\/a>; Rom. 4:7<\/a>; 8:1<\/a>, 33\u201334<\/a>; 2 Cor. 5:21<\/a>; Eph. 1:7<\/a>; 1 Pet. 2:24<\/a>).<\/p>\n

The second element of justification is the restoration to favor; the believer is restored <\/span>to God\u2019s favor (Gal. 2:16<\/a>; 3:26<\/a>).<\/p>\n

The third element of the believer\u2019s justification is the imputation of righteousness; the believer has the righteousness of the Messiah imputed to him (1 Cor. 1:30<\/a>; 2<\/span> Cor. 5:21<\/a>).<\/p>\n

The fourth element of justification is the forgiveness of sins past, present, and future; the believer has been forgiven of all his sins (Ps. 103:12<\/a>; Is. 44:22<\/a>; Heb. 10:14<\/a>).<\/p>\n

The fifth ele<\/span>ment of justification is that it is also part of the process of predestination (Rom. 8:28\u201332<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The Results of Justification<\/p>\n

The Bible speaks of seven results of justification.<\/p>\n

First, the believer has peace with God<\/em> (Rom. 5:1<\/a>). The reason that the believer has peace with God is that his sins <\/span>have been forgiven because of justification.<\/p>\n

The second result is God\u2019s favor; the believer is now standing in the grace of God (Rom. 4:6<\/a>).<\/p>\n

The third result is given by Paul in Romans 8:1<\/a>: There is th<\/em><\/span>erefore now no condemnation to them that are in Christ Jesus.<\/em><\/p>\n

The fourth result is heirship; the believer becomes an heir of God (Titus 3:7<\/a>).<\/p>\n

The fifth result of justification is the imputation of the<\/span> Messiah\u2019s righteousness; the believer has been declared righteous by virtue of this imputation (Rom. 4:5<\/a>). God now sees the believer as righteous because he has the righteousness of the Messiah.<\/p>\n

The <\/span>sixth result of justification is that the believer is saved from the wrath of God. The Bible speaks of two different types of wrath. First is God\u2019s general wrath that is revealed against all unrighteo<\/em><\/span>usness and ungodliness of men<\/em> (Rom. 1:17\u201318<\/a>). The believer is delivered from God\u2019s general wrath against sin (Rom. 5:9<\/a>). Another type of God\u2019s wrath is the wrath of the Great Tribulation; the believer<\/span> has also been saved from God\u2019s wrath of the Tribulation (1 Thes. 1:10<\/a>). This is one of several reasons why believers will not go through the Tribulation.<\/p>\n

The seventh result of justification is the gu<\/span>arantee of glory. The glory of the believer has been guaranteed by virtue of his justification, because they who are justified<\/em> will also be glorified<\/em> (Rom. 8:30<\/a>; Gal. 5:5<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>H. The Characteristics of Justification<\/p>\n

There are four characteristics of justification.<\/p>\n

First, justification is in Jesus the Messiah; the believer is justified in Him positionally (Acts 13:39<\/a>; Rom. 8<\/span>:1<\/a>; 1 Cor. 6:11<\/a>; Gal. 2:17<\/a>).<\/p>\n

The second characteristic of justification is that justification is part of His redemptive work; it was always part of the plan of redemption that the believer was to be j<\/span>ustified (Rom. 3:24<\/a>; 5:9<\/a>; 8:33\u201334<\/a>).<\/p>\n

The third characteristic of justification is that justification is by the righteousness of God<\/em>. In other words, it is a God righteousness (Rom. 1:17<\/a>; 3:21\u201322<\/a>; 10:3<\/a>;<\/span> Phil. 3:9<\/a>).<\/p>\n

The fourth characteristic of justification is that the righteousness of justification is the righteousness and obedience of the Messiah (Rom. 5:17\u201319<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. Sanctification<\/p>\n

Sanctification is the second major facet of the believer\u2019s salvation and this subject will be studied in eight major categories.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Meaning of Sanctification<\/p>\n

The basic meaning of sanctification is \u201cto be set apart.\u201d To sanctify something simply means, \u201cto set it apart.\u201d It does not necessarily carry the concept of holiness.<\/span> In relation to its being a fact of the believer\u2019s salvation, sanctification has been defined as: \u201cThe work of God\u2019s free grace whereby we are renewed in the whole man after the image of God and are enabled more and more to die to sin and live unto righteousness.\u201d<\/span><\/p>\n

So sanctification itself can be defined as: \u201cThat gracious and continuous operation of the Holy Spirit by which He purifies the sinner,<\/span> renews his whole nature in the image of God, and enables him to perform good works.\u201d<\/p>\n

This is biblical sanctification as to its meaning and definition.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Greek Words Conveying the Concept of Sanctification<\/p>\n

There is one key Greek root from which the concept of sanctification is derived. From this one Greek root, there are nine different forms of <\/span>the word that, in some way, carry the concept of sanctification.<\/p>\n

The first Greek word is hagiasmos<\/span>, which means \u201csanctification.\u201d It is used a total of ten times in the New Testament: in Romans 6:19<\/a>, <\/span>22<\/a>; 1 Corinthians 1:30<\/a>; 1 Thessalonians 4:3<\/a>, 4<\/a>, 7<\/a>; 2 Thessalonians 2:13<\/a>; 1 Timothy 2:15<\/a>; Hebrews 12:14<\/a>; and in 1 Peter 1:2<\/a>.<\/p>\n

The second Greek word is hagiosunei<\/span>, which means \u201choliness.\u201d It is used only<\/span> once in the New Testament: in Romans 1:4<\/a>.<\/p>\n

The third Greek word is hagiotes<\/span>, which means, \u201cto sanctify.\u201d It is only used twice: in 2 Corinthians 1:12<\/a> and in Hebrews 12:10<\/a>.<\/p>\n

The fourth form of the word <\/span>is hagiazo<\/span>, which means \u201cto render hallow,\u201d \u201cto separate for God,\u201d \u201cto purify or sanctify.\u201d It is used a total of twenty-eight times in the New Testament, some of which are: Matthew 6:9<\/a>; 23:17<\/a>, 19<\/a>; Lu<\/span>ke 11:2<\/a>; John 17:19<\/a>; Ephesians 5:26<\/a>; 1 Thessalonians 5:23<\/a>; 2 Timothy 2:21<\/a>; Hebrews 2:11<\/a>; 9:13<\/a>; 13:12<\/a>; and 1 Peter 3:15<\/a>.<\/p>\n

The fifth Greek word is hagios<\/span>. This word is an adjective, which means \u201choly.\u201d I<\/span>t is used a total of 235 times. Of these, it is used with the word \u201cspirit,\u201d emphasizing the Holy Spirit, ninety-four times. Sixty-one times it is used in connection with believers as a facet of the believer\u2019s salvation.<\/span><\/p>\n

The sixth form of the word is also hagios<\/span>, but it is a slightly different type of an adjective that is used eight times, and it means \u201cpure,\u201d \u201choly\u201d or \u201cpious.\u201d<\/p>\n

The seventh form o<\/span>f the word is also hagios<\/span>, but in this case, it is an adverb used only once: in 1 Thessalonians 2:10<\/a>.<\/p>\n

The eighth form of the term is hagiotes<\/span>, which is spelled the same way as the third word, but this<\/span> one is a noun. It is used in Luke 1:75<\/a> and Ephesians 4:24<\/a>.<\/p>\n

The ninth form of the word is hiegos<\/span>, which means \u201csacred,\u201d and it is used in 1 Corinthians 9:13<\/a>; and 2 Timothy 3:15<\/a>.<\/p>\n

It is from these nine <\/span>forms of the same Greek root, used in various ways throughout the New Testament, that the doctrine of sanctification is derived. Sanctification basically means, \u201cto be set apart.\u201d In a spiritual sense, it is \u201cto be set apa<\/span>rt for God\u201d so that He can make us more and more holy, more and more conformed to the image of the Son of God. These nine Greek forms from which we get the concept of sanctification simply give us the various facets of the meanings of the term.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Usage of the Greek Words<\/p>\n

There are eight things one should know about the usage of the various Greek words for sanctification in the New Testament.<\/p>\n

First, one must be aware of the various trans<\/span>lations. The same Greek root is translated several different ways in the English Bible, but there are three main ways that it is translated. The first main way it is translated is by the term \u201csanctify.\u201d This is found 106 times in the Old Testam<\/span>ent and thirty-one times in the New Testament. A second main translation is the word \u201choly.\u201d It is translated \u201choly\u201d four hundred times in the Old Testament, but only twelve times in the New Testament. A third main way of translating these terms is by the term \u201csaints.\u201d In fact, \u201csaints\u201d is the second most common term for <\/span>believers and is used sixty-two<\/span> times. The most common term for believers is \u201cbrethren,\u201d used one hundred eighty-four times. The term \u201cChristians,\u201d is used three times. So the three main ways that the Greek root is translated are \u201csanctify,\u201d \u201choly\u201d or \u201csaints.\u201d<\/span><\/p>\n

The second usage of sanctification refers to God who is sanctified, because God sets Himself apart (Lev. 21:8<\/a>). Even the Messiah can sanctify Himself in the sense that H<\/span>e sets Himself apart (Jn. 17:19<\/a>).<\/p>\n

The third use of sanctification is that God sanctifies persons. For example, the Father sanctifies the Son (Jn. 10:36<\/a>); God sanctifies the priests and He sanctifies I<\/span>srael (Ex. 29:44<\/a>; 31:13<\/a>); and God also sanctifies believers (1 Thes. 4:3<\/a>).<\/p>\n

The fourth usage of sanctification is that God sanctifies places and things (Gen. 2:3<\/a>; Ex. 29:43<\/a>).<\/p>\n

The fifth usage is that ma<\/span>n may sanctify God. This is a good example to show that \u201cto sanctify\u201d does not necessarily mean \u201cto make holy.\u201d No man can make God holy. This is impossible, for God is absolutely holy already. To sanctify simply means, \u201cto be<\/span> set apart.\u201d Believers can set God apart in their lives and, in that way, the believer may sanctify God (Mat. 6:9<\/a>). The believer can sanctify the Messiah in this way (1 Pet. <\/span>3:15<\/a>).<\/p>\n

The sixth usage of sanctification is that man can even sanctify himself (Rom. 12:1<\/a>; 2 Cor. 7:1<\/a>; 2 Tim. 2:21<\/a>). Man has the capacity to set himself aside for the Lord\u2019s use.<\/p>\n

The seventh use is th<\/span>at man may sanctify persons and things; he could set things apart (Ex. 19:14<\/a>; 2 Chr. 29:17<\/a>; 1 Cor. 7:14<\/a>).<\/p>\n

The eighth usage is that one thing may sanctify another thing. Holy things can sanctify other <\/span>things (Mat. 23:17<\/a>, 19<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Facets of Sanctification<\/p>\n

There are five facets of sanctification.<\/p>\n

First, the believer is sanctified in the Messiah (1 Cor. 1:2<\/a>, 30<\/a>). This is the sphere of sanctification; this is the believer\u2019s<\/span> position.<\/p>\n

The second facet of sanctification is that the believer is sanctified by the Word of God (Jn. 17:17<\/a>). This is the channel of sanctification in that the believer is set apart and cleansed by<\/span> the Word of God.<\/p>\n

The third facet is sanctification by blood (Heb. 13:12<\/a>). This is the basis of sanctification; the believer is set apart for holy use on the basis of the blood of the Messiah.<\/p>\n

The fou<\/span>rth facet is that the believer is sanctified by the body on the cross (Heb. 10:10<\/a>). This is the place of sanctification; the believer is positionally sanctified through the cross. It was the death of <\/span>Messiah on the cross that has attained positional sanctification.<\/p>\n

The fifth facet is that the believer is sanctified by faith<\/em> (Acts 26:18<\/a>). This is the means of sanctification; the believer is saved b<\/span>y faith, he is justified by faith, and he is sanctified by faith as well.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Causes of Sanctification<\/p>\n

There are three different causes of sanctification.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Efficient Cause<\/p>\n

The first cause is the efficient, efficacious cause. The efficient cause of sanctification is the Triune God. Every member of the Trinity is an efficient cause of sanctification<\/span>.<\/p>\n

The Father\u2019s role in sanctification is spoken of in John 17:18\u201319<\/a>; 1 Corinthians 1:30<\/a>; 1 Thessalonians 5:23<\/a>; Hebrews 13:20\u201321<\/a>; 1 Peter 1:15\u201316<\/a>; and 5:10<\/a>.<\/p>\n

The Second Person of the Trinity, the Son, i<\/span>s also an efficient cause in sanctification. The role of the Son in sanctification is spoken of in Ephesians 5:25\u201326<\/a>; Titus 2:13\u201314<\/a>; Hebrews 2:11<\/a>; 9:14<\/a>; and 13:12<\/a>.<\/p>\n

The Third Person of the Trinity, the<\/span> Holy Spirit, is also an efficient cause. The Spirit\u2019s role is spoken of in Romans 15:16<\/a>; 2 Corinthians 3:17\u201318<\/a>; 2 Thessalonians 2:13<\/a>; and 1 Peter 1:2<\/a>.<\/p>\n

So the efficient cause of sanctification is the <\/span>whole Triune God, with the Father, the Son, and the Spirit each playing a role.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Moving Cause<\/p>\n

The second cause is the moving cause. The moving cause is the good will of God (1 Thes. 4:3<\/a>). The believer is moved to sanctification by the will of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Instrumental Cause<\/p>\n

The third cause of sanctification is the instrumental cause which is the Word of God (Jn. 17:17<\/a>). It is by means of the Word of God that the believer is sanctified. The belie<\/span>ver is cleansed by the washing of the water of the Word of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Need for Sanctification<\/p>\n

Why is sanctification even necessary? What is the need for sanctification?<\/p>\n

First, every sin in the believer is a contradiction of God\u2019s holiness. Every time a believer s<\/span>ins, he is contradicting God\u2019s holiness. Sanctification aims at conforming the believer to God\u2019s righteousness.<\/p>\n

Secondly, wherever there is the presence of sin, there is conflict. A good example of th<\/span>is conflict is Romans 7:15\u201325<\/a>. Sanctification aims to give the believer victory in this conflict.<\/p>\n

Thirdly, there must be a constant and increasing appreciation that though the sin remains, it does not<\/span> have mastery. It is one thing for sin to live in the believer, but it is quite another for the believer to live in sin. The purpose of sanctification is to keep the believer from living in sin, though the believer will always have sin living in him until he is in Heaven.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The Types of Sanctification<\/p>\n

The Bible speaks of four types of sanctification.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Preparatory Sanctification<\/p>\n

The first type of sanctification is called \u201cpreparatory sanctification,\u201d spoken of in 2 Thessalonians 2:13<\/a>. It deals with the setting apart before salvation. At this poin<\/span>t, the elect person is simply set apart by God before he is saved to make sure that he hears the gospel at some time. Preparatory sanctification assures one of hearing and accepting the gospel.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Positional Sanctification<\/p>\n

The second type of sanctification is called \u201cpositional sanctification.\u201d Positional sanctification means that there is salvation from the penalty of sin. This is the kind <\/span>of sanctification in which God sees the believer by virtue of the believer\u2019s being in the Messiah. From the divine viewpoint, the believer is already viewed as being perfect because of the believer\u2019s position of being in the Messiah. Hence, it is called \u201cpositional sanctification.\u201d Positional sanctification is always true regardless of the degree of unholiness a believ<\/span>er might have in this life. So once a believer is saved, he is automatically in a state of positional sanctification where he is viewed by God as having been completely sanctified (<\/span>Acts 20:32<\/a>; Rom. 6:1\u201310<\/a>; 1 Cor. 1:2<\/a>; 6:11<\/a>; Heb. <\/span>10:10<\/a>, 14<\/a>).<\/p>\n

The Corinthians passages are especially unique because, as one reads through the Book of Corinthians, one finds that the Corinthian church was absolutely the worst church in the New Testam<\/span>ent record. There were divisions among them, they were spiritually immature, believers were taking each other into court, some were even living in a state of immorality, they were getting drunk at the Lord\u2019s Supper, and yet Paul said to them that in spite of the degree of unholiness and immorality, they were sanctified. They were completely sanctified because positional sanctification <\/span>is something that is always true, not because of something that the believer is himself, but because of what the believer is in the Messiah.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Progressive Sanctification<\/p>\n

The third type of sanctification is called \u201cprogressive\u201d or \u201cexperiential sanctification.\u201d Ten things should be noted of this type of sanctification.<\/p>\n

First, progressive s<\/span>anctification is salvation from the power of sin. Progressive sanctification means that the believer can be free from the power of sin (Rom. 6:1\u201314<\/a>).<\/p>\n

Secondly, the purpose of progressive sanctificatio<\/span>n is to bring the believer\u2019s experience into conformity with his position. Positionally, the believer is thoroughly sanctified.<\/p>\n

Thirdly, progressive sanctification is to counteract worldliness (Rom. 6<\/span>:22<\/a>; 12:1<\/a>).<\/p>\n

Fourthly, progressive sanctification is to promote spiritual growth (2 Cor. 3:18<\/a>; 2 Pet. 3:18<\/a>).<\/p>\n

The fifth thing is that progressive sanctification means that the believer is being conforme<\/span>d to the image of the Son of God, to be more and more like the Messiah (Phil. 1:9\u201311<\/a>; 2 Pet. 1:5\u20138<\/a>).<\/p>\n

The sixth thing about progressive sanctification concerns the two means of sanctification: First, t<\/span>he believer must present his members as instruments of righteousness<\/em>, which means a dedication of the physical body for God\u2019s use (Rom. 6:13<\/a>). A second means is by the washing<\/em> of the Word of God (Eph.<\/span> 5:26<\/a>).<\/p>\n

The seventh thing about progressive sanctification is that it is still God\u2019s work (Eph. 2:10<\/a>; 2 Tim. 3:17<\/a>; Titus 2:14<\/a>).<\/p>\n

Eighth, progressive sanctification will not bring perfection in this lif<\/span>e. The believer will become more and more righteous, more and more conformed to the image of the Son of God, but he will never reach perfection in this life.<\/p>\n

Ninth, on the basis of positional sanctifi<\/span>cation, the Scriptures encourage believers to live holy lives. In Scripture, progressive sanctification is the reason for admonitions to holiness (1 Thes. 4:3<\/a>; 1 Pet. 1:15\u201316<\/a>).<\/p>\n

The tenth thing about p<\/span>rogressive sanctification is that it consists of two processes. First there is the gradual removal of pollution and corruption of the believer\u2019s human nature (Rom. 6:6<\/a>; Gal. 5:14<\/a>). And secondly, there<\/span> is a gradual development of the new life consecrated to God (Rom. 6:4\u20135<\/a>; Gal. 2:19<\/a>; Col. 2:12<\/a>; 3:1\u20132<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. Ultimate Sanctification<\/p>\n

The fourth type of sanctification is known as \u201cultimate sanctification.\u201d Ultimate sanctification is salvation from the presence of sin, and this will occur only when Yeshua <\/span>returns. When Jesus comes back, the believer will then receive the ultimate sanctification: salvation from the presence of all sin (Eph. 5:27<\/a>; 1 Thes. 3:13<\/a>; 5:22\u201323<\/a>; Heb. 9:28<\/a>; 10:14<\/a>; 1 Jn. 3:2<\/a>; Jude <\/span>23<\/a>, 25<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>H. The Doctrine of Perfectionism<\/p>\n

Some people teach that the believer can reach perfection in this life. Two areas of this doctrine will be discussed.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Basis of the Doctrine<\/p>\n

What is the basis for teaching perfectionism? Perfectionism is taught on the basis of certain Scriptures. There are eleven main passages that those who teach perfectionism<\/span> use to back up their teachings.<\/p>\n

First, Genesis 6:9<\/a>, which talks about Noah being perfect in his generations.<\/em><\/p>\n

Secondly, 1 Kings 15:14<\/a>, which speaks of the heart of Asa being perfect with Jehovah all h<\/em><\/span>is days.<\/em><\/p>\n

Thirdly, Matthew 5:48<\/a>, where Yeshua said: Ye therefore shall be perfect, as your heavenly Father is perfect.<\/em><\/p>\n

Fourthly, 2 Corinthians 5:17<\/a>, where the believer is a new creature.<\/em><\/p>\n

The fifth pass<\/span>age is Ephesians 5:27<\/a>, where the believer is to be made \u201cwithout spot or wrinkle, holy without blemish.\u201d<\/p>\n

The sixth passage is Philippians 3:15<\/a>, which states: Let us therefore, as many as are perfect.<\/em><\/p>\n

<\/span>Seventh, Philippians 4:13<\/a>, which reads: I can do all things in him.<\/em><\/p>\n

Eighth, Colossians 2:10<\/a>, which states: ye are made full.<\/em><\/p>\n

Ninth, James 1:4<\/a>, which admonishes: ye may be perfect.<\/em><\/p>\n

Tenth, 1 Peter 1:16<\/a>,<\/span> which commands: be holy.<\/em><\/p>\n

And eleventh, 1 John 3:6<\/a>, 8\u20139<\/a>, which says \u201cthe one who is a child of God does not sin.\u201d<\/p>\n

The issue for perfectionism are the commands in the Bible for the believer to be perfe<\/span>ct, and they point out that perfection is ascribed to believers: Genesis 6:9<\/a> speaks of Noah\u2019s being perfect in his generations<\/em>; Job 1:1<\/a> speaks of Job as a perfect man; 1 Kings 15:14<\/a> states that the he<\/span>art of Asa was perfect with Jehovah all his days<\/em>; and throughout the letter of 1 John, the emphasis is on being holy and perfect. Therefore, based upon these Scriptures and these commands, perfectioni<\/span>sts teach that the believer can reach perfection in this life.<\/p>\n<\/div>\n<\/div>\n

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2. The Refutation of the Doctrine<\/p>\n

There are six things that can be stated against these teachings.<\/p>\n

First, the fact that the believer must strive for perfection does not prove that the believer is already perfect. Striving for perfection implies that the believer does not have perfection yet, and the Bible pictures the believer as striving for perfection all of his life.<\/p>\n

Secondly, in the Bible the word perfect<\/em> does not mean \u201cfreedom from sin.\u201d While Noah was called perfect<\/em> in Genesis 6:9<\/a>, he sinned by getting drunk in Genesis 9:20\u201324<\/a>. Job 1:1<\/a> calls Job perfect<\/em>, yet one can read of Job\u2019s sins inJob 42:6<\/a>. So the word perfect<\/em> does not mean \u201cfreedom from sin.\u201d<\/p>\n

Thirdly, concerning the letter of 1 John, the apostle teaches that it is the new man that does not sin, but the old man does still sin. In 1 John 3:8\u20139<\/a>, he uses the present tense in Greek, so he is speaking of habitual sin, but does not rule out periodic acts of sin. A true believer will not be guilty of habitual sin, but he might be guilty of periodic acts of sin.<\/p>\n

Fourthly, the Bible also teaches that there is no one who does not sin, believers or unbelievers (1 Kg. 8:46<\/a>; Prov. 20:9<\/a>; 1 Jn. 1:8<\/a>).<\/p>\n

Fifth, as long as the believer lives, there will be spiritual warfare, and this would not be necessary if one could reach perfection in this life (Rom. 7:15\u201325<\/a>; Gal. 5:16\u201317<\/a>).<\/p>\n

Sixth, the very fact that 1 John 1:9<\/a> orders the believer to confess his sins rules out any possibility of perfection in this life.<\/p>\n

Sanctification is a biblical doctrine. Perfectionism in this life is not.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete. Leviticus 23:15 This is a messianic Bible study about justification and sanctification, which are two major facets of the believer\u2019s salvation. I. Justification What does the … <\/p>\n

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