Sanctification

Sanctification is the lifelong work of God’s grace by which believers are increasingly set apart from sin and conformed to the image of Christ. It is not the ground of acceptance with God, but it is the necessary evidence and pathway of those already accepted. The classic Reformed and Puritan authors treated here agree that sanctification flows from union with Christ, is empowered by the Spirit, and is inseparable from true faith, while also insisting that it remains imperfect in this life. The doctrine matters because it guards both the freeness of grace and the reality of a changed life.

Sanctification flows from grace, not from self-righteousness

Charles Spurgeon insists that grace makes the worst sinner fit for heaven, giving him a crown and a place among the glorified (Romans 5:20). The gospel, when it comes to the heart, subdues sin and cleanses the soul through faith, making it fit for Christ to dwell in (Romans 5:20). Grace changes the sinner’s nature so that he now hates sin and delights in holiness (Romans 5:21). Spurgeon also warns that self-righteousness remains in believers and must be watched against even in moments of spiritual success (Romans 3:27).

Jonathan Edwards adds a careful distinction: the necessity of obedience and holiness to prepare someone for heaven does not prove that these are the grounds on which a person is accepted as having a right to heaven. God does many things to prepare saints for glory after he has already accepted them as heirs of glory, just as a parent prepares a child for an inheritance after the child is already an heir. Edwards argues that if whatever prepares a person for glory were the condition of justification, then perfect holiness would be the condition, since nothing spiritually defiled can enter heaven. Our best duties are defiled by sin and corruption that precede, follow, and are intermingled with them, and even the holy acts themselves are defective. Yet Edwards also insists that the doctrine of justification by faith alone does not encourage licentiousness because salvation is indissolubly connected with sincere evangelical obedience.

Matthew Henry agrees that believers are brought into a state of grace, meaning God’s loving-kindness to them and their conformity to God, though they were not born in this state (Romans 5:2). Faith is the condition of justification and the root and spring of sanctification (Romans 10:10).

Sanctification means dying to sin and living to righteousness

Henry defines sanctification as consisting of two parts: dying to sin, or mortification, and living to righteousness, or vivification (Romans 6:1–23). Baptism obligates believers to die to sin and live to righteousness, serving as both a restraint from sin and a spur to duty (Romans 6:1–2). Believers are dead to sin in profession and obligation, having been cut off from sin’s kingdom and united to Christ for its mortification (Romans 6:2). Continuing in sin after professing death to sin contradicts one’s profession and returns to a slavery from which one has been discharged (Romans 6:2).

Henry explains that living to righteousness means walking in newness of life, which requires a new heart and a completely new course of conduct (Romans 6:4). Walking in newness of life involves new rules, new ends, new principles, new paths, new leaders, and new companions (Romans 6:4). To be alive unto God is to have the soul carried out toward God with delight, regard, and concern, with the love of God reigning in the heart (Romans 6:11). Living unto God means making his honor and glory our end and his word and will our rule in all our ways (Romans 6:11).

Spurgeon stresses that true faith in Christ cannot be separated from a holy life, because Christ gives grace both to believe and to live obediently (Romans 3:24). Continuing in sin prevents a person from coming to Christ; repentance and leaving sin are necessary (Romans 3:24). Jesus did not come to save people in their sins but from their sins, making the ungodly godly and the wicked obedient (Romans 5:6).

In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well Matthew Henry, “Exposition of the Old and New Testaments”

Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new Matthew Henry, “Exposition of the Old and New Testaments”

The cross of Christ makes sin hateful and holiness attractive

Spurgeon repeatedly ties sanctification to the atoning death of Christ. The blood and water from Christ’s side were for sinners who need double purification from sin and polluted nature (Romans 5:6). The atoning death of Christ shows believers the true evil of sin, so that they no longer think lightly of it (Romans 5:6). Looking to Jesus dying on the cross makes believers hate sin as the cause of his suffering (Romans 5:6). Salvation by Christ’s death promotes holiness by making sin loathsome to the redeemed (Romans 5:6). Sin is like a dagger that stabbed the Savior’s heart, and therefore it must be abhorred by everyone redeemed by Christ’s sacrifice (Romans 5:6). Christ’s death for the ungodly is the strongest argument to make saved sinners love him, and love for Christ is the mainspring of obedience (Romans 5:6). The infinite love of God shown in forgiveness changes the heart and turns a person’s whole nature from sin to righteousness (Romans 5:6). Trusting this truth saves a person not only from punishment but from the power of sin, giving a new heart and a new life (Romans 5:6).

Henry adds that Christ died for sinners while they were yet sinners, not to save them in their sins but from their sins, implying a change would be wrought (Romans 5:8). Any teaching that encourages sin, even under the pretense of promoting free grace, must be rejected with abhorrence (Romans 6:2).

When we look to Jesus dying on the cross we end our dalliance with sin, and utterly abhor the cause of so great suffering to so dear a Saviour. Every wound of Jesus is an argument against sin Charles Spurgeon, sermon “For Whom Did Christ Die?”

Sin is that dagger which stabbed the Saviour’s heart, and henceforth it must be the abomination of every man who has been redeemed by the atoning sacrifice Charles Spurgeon, sermon “For Whom Did Christ Die?”

Sanctification is imperfect in this life but real and progressive

Henry is especially clear that sanctification in this life does not attain to sinless perfection, and this truth is meant to quicken and encourage believers in their conflicts with remaining corruption (Romans 7:14–25). Even in sanctified believers, indwelling corruption remains and daily breaks out in sins of infirmity that are consistent with a state of grace (Romans 7:14–25). True grace in the believer strives against remaining sin, refusing to allow it, hating it, mourning over it, and groaning under it as a burden (Romans 7:15–24). The flesh and the Spirit are contrary to one another in the believer, so that he cannot do the things that he would (Romans 7:15–23).

Henry argues that it is hard to imagine why Paul would speak in his own person and in the present tense if he intended to describe only his past unregenerate state under conviction (Romans 7:14–25). The believer’s sin arises from indwelling corruption, which he disowns and protests against, not from his renewed mind (Romans 7:17, 20). Indwelling sin remains in the believer throughout life, like the Canaanites dwelling among the Israelites under tribute (Romans 7:17, 20). The believer’s corrupt nature is a continual grief and burden, like a dead body tied to him, causing him to cry out as a wretched man and long for deliverance (Romans 7:24). Jesus Christ is the all-sufficient friend and deliverer for those distressed by remaining sin (Romans 7:24–25).

Spurgeon agrees that the forgiven sinner still needs grace to reign continually, because after pardon the spiritual battle begins (Romans 5:21). The converted believer faces fierce opposition from both hell and the world in the fight to enter heaven (Romans 5:21).

And his design is further to open the nature of sanctification, that it does not attain to a sinless perfection in this life; and therefore to quicken us to, and encourage us in, our conflicts with remaining corruptions Matthew Henry, “Exposition of the Old and New Testaments”

It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to be content yet complains thus of his corrupt nature Matthew Henry, “Exposition of the Old and New Testaments”

The Spirit empowers mortification and new obedience

Henry teaches that mortifying sin requires both the Spirit working in us and our own diligent endeavor (Romans 8:13). Living according to the flesh leads to eternal death, but mortifying the deeds of the body through the Spirit leads to eternal life (Romans 8:13). The Spirit visits the unregenerate with motions they resist, but in the sanctified he dwells, resides, and rules as master of the house (Romans 8:9). Having the Spirit of Christ means being spirited as Christ was, with a soul frame conformed to his meek, lowly, humble, peaceable, patient, and charitable pattern (Romans 8:9). Having the Spirit of Christ also means being actuated and guided by the Holy Spirit as sanctifier, teacher, and comforter (Romans 8:9).

Henry also says that the Spirit’s testimony always agrees with Scripture and is grounded upon sanctification, so the Spirit never witnesses to those who lack the nature and disposition of children (Romans 8:16). All true believers are led by the Spirit of God as rational creatures, not driven as beasts (Romans 8:14).

Spurgeon warns against basing peace with God on the present strength of one’s own graces, such as active faith, fervent love, or courage (Romans 5:1). Basing peace on one’s own graces is foolish because those graces will inevitably droop and fail, leaving the believer without peace (Romans 5:1). Deeper peace comes by continuing to go to Christ believingly and meditating upon Him, which strengthens weak faith (Romans 5:1).

subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour Matthew Henry, “Exposition of the Old and New Testaments”

Holiness is conformity to Christ and preparation for glory

Henry states that holiness consists in conformity to the image of Christ, which includes the whole of sanctification (Romans 8:29). All whom God has foreknown with favour he has predestinated to conformity to Christ; we cannot conform ourselves (Romans 8:29). The doctrine of election is not licentious because none can know their election except by their conformity to the image of Christ (Romans 8:29). Sanctification is God’s work of preparing the soul for glory; sinners fit themselves for hell, but only God prepares saints for heaven (Romans 9:23).

Edwards adds that the degree of a believer’s eternal happiness is determined by the degree of their obedience and holiness. God does many things to prepare saints for glory after he has already accepted them as heirs of glory, just as a parent prepares a child for an inheritance after the child is already an heir.

Henry also says that every providence tends to the spiritual good of believers by breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven (Romans 8:28). In this present life believers are heirs under age, being educated and prepared for their inheritance (Romans 8:17).

Holiness consists in our conformity to the image of Christ. This takes in the whole of sanctification, of which Christ is the great pattern and sampler. To be spirited as Christ was, to walk and live as Christ did, to bear our sufferings patiently as Christ did Matthew Henry, “Exposition of the Old and New Testaments”

Sanctification is the preparation of the soul for glory, making it meet to partake of the inheritance of the saints in light. This is God's work. We can destroy ourselves fast enough, but we cannot save ourselves. Sinners fit themselves for hell, but it is God that prepares saints for heaven Matthew Henry, “Exposition of the Old and New Testaments”

Sanctification is visible in a life of obedience and mutual edification

Henry insists that the Christian profession is not mere intellectual belief but an obedience to the faith, involving both the understanding and the will (Romans 1:5). Faith is the obedience of the understanding to God revealing, and it produces obedience of the will to God commanding (Romans 1:5). Christians are called to be holy, and those who are called saints should strive to answer to that name in reality (Romans 1:7). True circumcision is inward, of the heart and in the spirit, and it is this inward work that makes a person acceptable to God (Romans 2:29). This inward circumcision is not made with hands but consists in casting away the body of sin, and it is worked in our spirit by God’s Spirit (Romans 2:29).

Henry also stresses the corporate dimension of sanctification. Christians are refreshed and sharpened by sharing their spiritual experiences with one another (Romans 1:12). Paul desired to visit the Romans to impart spiritual gifts through preaching so that they might be established, since even the best saints need to be more and more established (Romans 1:11).

Spurgeon agrees that Christians should commend themselves and their religion by deeds, not by mere words (Romans 5:8). Sinners once black with sin become bright jewels in the crown of grace, and believers crown Christ now through worship and praise (Romans 5:21).

Observe the description here given of the Christian profession: it is obedience to the faith. It does not consist in a notional knowledge or a naked assent, much less does it consist in perverse disputings, but in obedience Matthew Henry, “Exposition of the Old and New Testaments”

It is very refreshing to Christians to compare notes about their spiritual concerns; thus are they sharpened, as iron sharpens iron Matthew Henry, “Exposition of the Old and New Testaments”

It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him Matthew Henry, “Exposition of the Old and New Testaments”