UNION WITH CHRIST AND SANCTIFICATION

T. C. Hammond, In Understanding Be Men, (Chicago: Inter-Varsity Press, 1958) pp. 151-9.

a. Sanctification

The Shorter Catechism defines it as ‘the work of God’s free grace, whereby we are renewed in the whole image of God, and are enabled more and more to die unto sin, and live unto righteousness’ (cf. Arts. XII, X111 and XIV of the Church of England). The ultimate aim of redemption is that the redeemed man might live a life of fully restored communion with, and of likeness to, God.

In the Old Testament the term ‘sanctification’ is used in the broad sense of that which is ‘set apart’ or ‘holy.’ The various other terms such as, ‘holiness,’ ‘Purification from sin,’ and ‘consecration’ -- are used in the New Testament with a deeper meaning in connection with the work of Christ and the operation of the Holy Spirit in the believer. The Third Person of the Trinity is specially connected by Scripture with the work of sanctification. The leading ideas in the Old Testament words were ‘separation from sin’ and ‘living in obedience to God.’ These are expressed in the New Testament in such forms as ‘Reckon ye yourselves to be dead indeed unto sin, but alive unto God,’ ‘If ye then be risen with Christ, seek those things which are above.’ The separation from in is associated with the Christian’s identification with the Death of Christ, and his living to God through his union with Christ in Resurrection.

Sanctification may be viewed in two ways. There is (1) the theoretical aspect, which considers God’s provision, and (2) the practical aspect, which is concerned with the actual experience and attainments of the Christian. It is essential to grasp firmly that there is a difference between God’s provision for the Christian and his actual enjoyment of this provision.

1. God’s Provision So far as the operation of God on behalf of our sanctification is concerned, it must be regarded as complete. Christ is ‘made unto us sanctification.’ Therefore, since perfection dwells in Him, our union with Him brings us a complete sanctification. In other words, when we were ‘Joined to Christ’ we were ‘set apart’ for God’s use. ‘Whom He called, them He also justified: and whom He justified, them He also glorified’ (Rom. viii. 30). There is no incompleteness in the divine provision.

2. Man’s Experience On the human side, however, man’s co-operation with God in His transformation of character remains imperfect. God unceasingly pursues His object of producing a race of redeemed men, who shall be conformed to Christ in holiness of character, and His work will be complete when at our Lord’s Coming even their ‘vile bodies’ shall be ‘fashioned like unto His glorious body’ (Phil. iii. 21). That is to say, their glorification will be the crowning act in their complete sanctification.

Meanwhile, unless the old nature were to be eradicated by some such method as the physical death of the Christian (which incidentally, is not all that is required for its removal), it remains to obstruct the growth of the new nature, which is imparted in Christ at conversion. The divine method of dealing with this old nature, which is called by Scripture ‘the old man’ or ‘the flesh’ constitutes the practical side of sanctification.

Scripture brings this subject before us in three different ways:

1. There are passages which present the forensic view of the possession or non-possession of true righteousness and holiness. For example, ‘Ye have your fruit unto holiness’; ‘Yield your members servants to righteousness unto holiness.’ This teaching may be seen to contain two declarations:

(i) The righteousness of the Christian is to be regarded as based solely upon the obedience and atoning work of Christ. This alone is ‘righteousness’ in the sense of our standing before God. It is described as ‘the righteousness of God which is by faith.’

(ii) The indwelling Christ works out in us by His Spirit a copy of His own righteousness. The unaided strivings of the Christian would frequently miss the pattern. His practical righteousness is the result of a continual operation of the divine Spirit. In other words, the Lord Jesus is both the ground of our righteousness in relation to God and the source of our righteousness in daily living. God’s requirement of a life of practical righteousness is made abundantly clear -- e.g., Tit. ii. 12.

2. Other Scripture passages present sanctification as the putting off of the old and putting on of the new nature. See, e.g., Eph. iv 22-24. This teaching states clearly that there is perpetual strife between the old principles of evil and death which used to be supreme in mind and heart and the new principles of righteousness and life in Jesus Christ (cf. Rom. vi. 6; Eph. iv 22 and Col. iii. 9). The doctrine of the Pauline Epistles may be summed up as follows:

(i) The old nature is to be regarded as having been sentenced to death. God refuses to acknowledge it, and it has no right to obstruct the Christian’s progress.

(ii) This being so, the Christian is invited to live in daily enjoyment of his potential freedom -- that is, to discard the old principles of life like an outworn garment and to ‘put on the new man.’

3. Finally there are Scripture passages which present sanctification as the result of the Christian’s union with Christ and identification with Him in His death and resurrection-for example, Rom. vi. 11 (‘Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord’). This is an even deeper approach. Scripture encourages us to regard our union with Christ as being as real, and as close, as our Lord’s relationship with the Father. ‘He that is joined to the Lord is one Spirit.’ See also the unity referred to in Jn.xvii. 21- 23.

In other words, the Christian is to regard himself as ‘crucified with Christ’ (the death of the old nature) and ‘risen with Him’ (that is, walking in a new sphere of life). This is the meaning of phrases such as ‘Alive from the dead,’ ‘If ye then be risen with Christ, set your affections on things above.’ There is surely no antinomianism attaching to such doctrines, but the most powerful possible appeal to a life of holiness!

b. The Practical Means

The keystone in the doctrine of Sanctification is provided by a right understanding of the office of the Holy Spirit. His indwelling of the believer is for the express purpose of rendering God’s provision for a life of holiness operative and effectual in the life of the individual. There is nothing vague about the scriptural views on this matter. The source of power and victory over sin resides in the resurrection life of Christ mediated to the Christian by the Holy Spirit.

For a full discussion see one of the volumes on the ministrations of the Spirit.[For example, The Holy Spirit of God, by W. H. Griffith Thomas.] The production of ‘righteousness’ in a man’s life, the ability to exchange the old life for the new, and the practical demonstration of the ‘resurrection life’ in Christ are operations of the Holy Spirit. The law of sin relentlessly working in our members is counteracted by the law of the Spirit, which persistently operates to abrogate its power over the will. The Christian is called upon continually to maintain the attitude in which his liberated will makes its choice to take sides with the Holy Spirit. This attitude of absolute confidence in the liberating, uplifting, and empowering control of the Holy Spirit spells victory and a life of holiness for the Christian.

c. Practical Difficulties

1. Crisis or Process There is difference of opinion amongst Evangelical Christians themselves concerning the method by which their sanctification becomes a practical reality. To some it is a crisis, which may be accompanied by emotional results as intense as those accompanying conversion. To others it is a process of gradual enlightenment, until at length they awaken to the realities of the operations of the Holy Spirit.

The following considerations should be borne in mind:

(i) If the most advanced and fullest experiences of a truly sanctified fife were found only in those who belong to one school, there might be some justification for the sweeping assertions which have sometimes been made. But the fact remains that equally enlightened, equally devoted, and apparently equally sanctified lives are found in the best representatives of each of the schools of thought.

(ii) Comparing the realization of these truths with what happens at conversion, it is a matter of common observation that some are unable to indicate the day on which they became fully conscious of the meaning either of conversion or of the purpose of the Spirit’s indwelling. Others, however, awakened suddenly to one or the other, or both. The fact which matters is whether each adult Christian is living in the full blessedness of both. If he is not, then it is legitimate to bring the matter urgently to his notice, and this often results in a sudden and dramatic change in his whole Christian life.

2. ‘Fullness.’ The use of the word ‘fullness’ and ‘fully’ in connection with this subject is legitimate in reference to a Christian’s heritage in Christ. But it is misleading if applied to a man’s practical experience. Experience has shown, times without number, that the excesses of those who make claim to ‘full sanctification’ may be far more dishonoring to Christ than the lack of attainment which they condemn in others.

3. Sinlessness. Christ alone was without sin. Scripture lends no support either to the Roman claim for the sinlessness of the Lord’s Mother or to the claim to ‘sinless perfection’ made by some Christians. ‘if we say we have no sin, we deceive ourselves and the truth is not in us.’ But this is vastly different from saying that the Christian cannot know ‘freedom from sin,’ both as regards its penalty and its unlawful thraldom in our innermost being. The Christian may, and should, know freedom from ‘the habitual practice of sin,’ and he can, and should, experience victory over besetting sins and over his sinful desires. Constant victory, yes; but inability to sin again, no. Victory over conscious sin is a blessed possibility, but even then there remain ‘the secret faults’ of which the Psalmist speaks (Ps. xix. 12). The Christian should walk humbly and warily always.

4. ‘De Congruo.’ The mediaeval doctrine with regard to ‘meritorious works’ has presented itself again in several subtle modem forms. Originally, it was dependent on the view that the essential loss at the Fall was of a supernatural gift and that man’s natural powers still enabled him to approach God and to invite grace. That is to say, if a man wills to use his natural powers properly he may become a receptacle for divine grace. The addressing of himself to the task of doing right in itself invites grace (meritum de congruo), and if he uses his will aright lie can acquire an habitual gift of grace which may result in merit of a further and higher kind based on divine justice (meritum de condigno). The effect is to make it a consequence that God will eventually justify the man so meriting grace. The Roman Church similarly contends for the value of works anterior to justification. One modern form of this doctrine is widespread. It is argued that it is a man’s manner of life and morality which count and not his beliefs. In other words, the criterion is one of conduct and not of faith in Christ. It is even stated in a more positive form: ‘Those who do not pretend to religion often live better and more honourable lives than those who habitually go to church.’ It is implied that God, therefore, thinks more highly of the former and will overlook their lack of belief. it is forgotten that God’s original and chief quarrel with man was, and is, the wrong use of his will rather than his method of living. A first-class morality, to assume for a moment the impossible, if proceeding from rebellious self-will, which refuses to acknowledge God and to receive Christ, can have little intrinsic value to God. To live righteously is what a man ought to do-merely his duty. Motive, as well as the actual mode of life itself, must be taken into consideration.

d. The Three Views Concerning Practical Sanctification

There are three chief schools of thought oil the practical application of the doctrine of sanctification.

I. Eradication. Some hold that the evil principle of sin is eradicated by the Holy Spirit. Both Scripture and common experience are against this view.

2. Suppression. Others go to the other extreme and leave man to fight a long and hopeless battle for the mastery of the law of sin. This view does scant justice to the power and function of the Holy Spirit. It is inadequate to account for the claims of some of the New Testament passages (e.g., Rom. vi-viii).

3. Counteraction. The view which seems to be most in accord with Scripture is that through the force of the ‘law of the Spirit’ sin is no longer inevitable, and the Christian has no legitimate excuse for the habitual practice of sin. He should not make allowance for it, but if he should fall there is a Helper to plead his cause. ‘I write unto you that ye sin not, and if any man sin, we have an Advocate with the Father’ (I Jn. ii. I).

e. Final Perseverance

This doctrine is in theological writing usually referred to as ‘the final perseverance of the saints.’ It is rather God’s perseverance with the salvation of His saints, or ‘final preservation.’

The problem is one which has caused much heart-burning and controversy amongst Christians. It has been a source of difficulty in all ages of the Church. The question of final security was one of the chief disagreements which caused the separation of Whitfield from Wesley. The former believed that once a man had been justified and eternal life had been imparted, it was impossible for that mail finally to perish. ‘He which hath begun a good work in you will perform it until the day of Jesus Christ’ (Phil. i. 6). Wesley, on the other band, placing his emphasis on certain other passages of Scripture, continually warned his followers that they must give heed to themselves lest they should ‘fall from grace.’ He was quite certain that God, on His side, was both able to complete the process of redemption and was willing to do so. But he held that a man could sell his birthright and deliberately commit what amounts to spiritual suicide. The process might start in an insidious way by lack of watchfulness and a dilly- with sin which might almost imperceptibly increase to deliberate apostasy from God. See Heb. vi. 4-6 and x. 26, 27.

It will at once be seen that it is a matter which is soon determined for a student who belongs to the Calvinist School. His very principles forbid any suggestion of the final loss of one who, ‘elect of God,’ has received the effectual call and has been justified (ROM. viii. 29-39).

On the other hand, those whose system leads them to place their emphasis in these matters upon the response of the human will, rather than upon the decrees of God, will tend to leave open the possibility of failure in the human object of divine mercy to continue the Christian pilgrimage

There are two sets of relevant Scriptures:

1. Those emphatically asserting the eternal security of the Christian, such as Jn. vi. 37, x. 28, 29; Rom. v. 9, 10, viii. 2939; Eph. i. 4, iv. 30; Phil. i. 6; 2, Tim. i. 12, iv. 18; 1 Pet. i. 8, 9.

2. Those which give warnings about the results of trifling with divine things and of the neglect of spiritual privileges, such as I Cor. viii. I I; Heb. ii. 1-3, vi. 4-6, X. 26, 27, 3 8, 39; 2 Pet. i. 10 Jude 5.

A great deal depends upon how we approach the subject. ‘When we start from divine sovereignty, we cannot help believing in preservation, and it is only when we start from human freedom that we contemplate the possibility of falling from grace’ (Griffith Thomas). A careful collation of the various Scriptures on both sides leaves no doubt con- the side on which Scripture places its authority. There is a greater number of allusions and far more positive statements on the side of eternal security. It should be also noted that the Scriptures on the other side are mostly negative and in the nature of warnings not to presume. As for Heb. vi. 4-6 and x. 26-27 they are both hypothetical cases, stated for the purposes of argument. ‘If they fall away ... what would be the expected result?’ Further, the fact of falling away from given grace is admitted by all, but two questions arise. Is it saving grace ? Is it a final fall?

‘It is as if the positive side conveyed a ruling spiritual principle -- the negative, a warning not to distort it; the positive, an assurance for the Christian as such -- the negative, a caution to the man not to delude himself as to his Christianity, above all, not to allow anything to palliate a moment’s sin.’ (H. C. G. Moule).

SCRIPTURES

1. The Indwelling Christ.- Jn. xiv. 20, xv. 4-7, xvii. 23; ROM. vi. 8, viii. 10 1 Cor. via 17; 2 Cor. xiii. 5; Gal. ii. 20; Eph. ii. 5, 6, iii. 17; Col. i. 27, iii. 3, 4.

2. The Believer’s Righteousness.-(i) The Beginning: i Cor. i. 30; Eph. i. 13, iv. 24; Phil. iii. 4-9; Heb. ix. 14, x. 10; 1 Pet. i. 16. (ii) The Process: Jn. xvii. 17; Acts xx. 32, xxvi 18; ROM. vi II, viii 2, xii 1, 2; 1 Cor. vi. 19 2 Cor. iii. 18, vii. i; Gal. v. 16-24; Eph. iii. 16; Col. ii. 10; Heb. x. 14.

 BIBLIOGRAPHY

The Law of Liberty in the Spiritual Life. Evan H. Hopkins. Grace and Power. W. H. Griffith Thomas.

Holiness. J. C. Ryle.

So Great Salvation: The History and Message of the Keswick Convention. Steven Barabas.

The Land of Life and Rest. W. Graham Scroggie

Christ Our Sanctification. Martyn Lloyd-Jones

Holy Living. Jeremy Taylor.