May 27, 2014

Sanctification: The Christian’s Pursuit of God-Given Holiness

by Mike Riccardi

SanctificationAs you are likely familiar with, there has been a fairly large-scale discussion taking place recently within evangelicalism surrounding the doctrine of sanctification. And that’s demonstrated that there is widespread confusion about what the doctrine of sanctification is, how it relates to our justification, and how God’s role and man’s role work alongside one another.

But if there’s a doctrine that we can’t afford to be confused about, it’s the doctrine of sanctification. And I say that because it’s where we all live. We all live in between the time of our past justification and our future glorification—in the present pursuit of Christlikeness. And so we need to get this right. If we are concerned to conduct ourselves in a manner worthy of the Gospel (Phil 1:27), if we desire to please the Lord in all respects (Col 1:10), if it’s our ambition to put the sanctifying power of Christ on display, then we need to be clear on how we go about growing in holiness.

So over the next few days, I want to look into what Scripture has to say about these issues, with the hope that I might be able to add something helpful to the discussion, and to help us align our thoughts with the biblical teaching on the matter.

Fundamentally Internal and Supernatural

The first truth about sanctification that we need to consider is that the believer’s growth in holiness is fundamentally internal and supernatural. We see this in Philippians 2:13, where Paul tells us explicitly that God is working in us, both to will and to work for His good pleasure. In the process of progressive sanctification, God is working in us not just to work, but also to will. He’s working even on our desires.

And 2 Corinthians 3:18 helps us with this concept as well. In that text, Paul speaks about our sanctification as a transformation into the image of the glory of Christ. He says that as we behold the glory of the Lord, we “are being transformed into that same image.” And that word, “transformed,” is metamorphóō, which is where we get the English term “metamorphosis.” But as every Greek dictionary will tell you, this word doesn’t merely refer to the outward form. Metamorphóō describes the inner transformation of the essence of a person—an inward change in fundamental character.

Romans 12:2 is another helpful verse on this subject. Paul says, “Do not be conformed to this world, but be transformed by the renewing of your mind.” There, our word “transformed” is used in contrast with the term “conformed,” which refers to a change in the outward behavior. TransformedSo the contrast is clear. Paul is saying: Don’t be conformed, outwardly, such that your behavior is indistinguishable from the world. Instead be transformed, from the inside out. And even here, we see that that transformation happens by the renewing of the mind—more internal language (cf. Eph 3:16; 4:23

The point of all of this is that holiness does not simply mean bringing our outward behavior into conformity to an external standard. Hypocrites can do that. The inward transformation of the mind—which is to say the character, or the affections—will indeed work itself out in external behavior, but the transformation begins internally.

The great Princeton theologian, Charles Hodge, puts it very helpfully. He says,

“sanctification…does not consist exclusively in a series of a new kind of acts. It is the making the tree good, in order that the fruit may be good. It involves an essential change of character. [Just] as regeneration is…a new birth, a new creation, a quickening or communicating a new life,…so sanctification in its essential nature is not holy acts, but such a change in the state of the soul, that sinful acts become more infrequent, and holy acts more and more habitual and controlling” (Systematic Theology, 3:226, emphases added).

This means that the holy person doesn’t merely “do what God commands,” though he certainly does that; the holy person “loves what God loves” and then acts in keeping with that renewed heart. As God works in us, both to will and to work for His good pleasure, He inclines our hearts to treasure the glory of Christ. And as we behold Him with the eyes of our heart, our minds and our affections are renewed (2 Cor 3:18; cf. Rom 12:2), so that we love Him more and love sin less. We are transformed from the inside out.

Now if this weren’t so, and sanctification were simply a matter of performing external duties, then “Nike-sanctification” would make sense. You know: Just Do It. Try harder and be better. Bear down, grit your teeth, and give it the old college try. And though that’s a bit of a caricature, many Christians conceive of sanctification in a way that isn’t substantially different than that. And what you have there is the kind of moralistic externalism that depends—not on the power of the Spirit of God working within you—but on the strength of your own willpower, whether your heart is properly engaged or not.

And so if holiness was a fundamentally external thing, that could be one way to go. But because this dynamic of transformation is a fundamentally internal and supernatural work in the heart of man, in which God progressively conforms our affections to the affections of Christ, our pursuit of holiness looks a lot different. If sanctification is fundamentally internal and supernatural, we need to realize that we can’t directly effect that internal transformation in ourselves.

A Sovereign Work of the Spirit of God

And that brings us to a second point: Sanctification is a sovereign work of the Spirit of God. Philippians 2:13 says that clearly: “…it is God who is at work in you, both to will and to work for His good pleasure.”

Now, this only makes sense. If true sanctification is not merely external but is fundamentally internal and supernatural, then we must be dependent upon the One who supernaturally works in us, both to will and to work for His good pleasure. (Which is why I believe it is not strictly accurate to say that sanctification is synergistic. See here for more on that.) That’s why, in these key texts on sanctification, you hear the passive voice being used a lot. In Romans 12:2, we are commanded—not to transform ourselves—but to be transformed by the renewing of our minds. In 2 Corinthians 3:18, it doesn’t say, “Beholding, we transform ourselves,” but rather, “Beholding, we are being transformed.”

That’s why in 1 Thessalonians 5:23, Paul ascribes the entire work of sanctification to God. And similarly, in the benediction of the Epistle to the Hebrews, the author tells us that the God of peace is working in us that we might do that which is pleasing in His sight. And so theologian Louis Berkhof rightly concludes that sanctification therefore “consists fundamentally in a divine operation in the soul” (Systematic Theology, 532).

Spirit TransformsAnd the Holy Spirit is the particular member of the Trinity that takes up this cause of sanctification. As John Murray says, “it is the peculiar prerogative and function of the Holy Spirit to glorify Christ by taking of the things of Christ and showing them unto the people of God” (Redemption Accomplished and Applied, 148). He is “the Spirit of holiness” (Rom 1:4), who “sets His desire against the flesh” (Gal 5:17) and leads the believer into righteousness (Rom 8:12–14; Gal 5:16–18). The works of obedience that result from the transformation of the believer’s affections are called “the fruit of the Spirit” (Gal 5:22–23). And in 2 Corinthians 3:18, Paul tells us there that this whole process of transformation is “just as from the Lord, the Spirit.” And so we conclude with John Owen, that the Holy Spirit is “the efficient cause of all holiness and sanctification—quickening, enlightening, purifying the souls of his saints” (Communion with God, 2:199).

The Spirit Employs Means in Sanctifying the Believer

So, so far we’ve seen that (#1) sanctification is a fundamentally internal and supernatural work. And so it’s not something that we can accomplish directly in ourselves. Instead, (#2) sanctification is a sovereign work of the Spirit of God.

But that brings us to the famous question: if the internal and supernatural work of sanctification is properly said to be the Spirit’s work, what does the believer do? If the Holy Spirit is the agent of this great work of effecting holiness in the Christian, do we just sit back and do nothing? Are we entirely passive, dependent upon the sovereign whims of the Spirit to sanctify us as He pleases? Does it fall to us merely to “yield” and “surrender”—to “let go and let God”?

The answer to that question is: Absolutely not! As Philippians 2:12 and 13 says, it is precisely because of the sovereign work of the Spirit in us that we must pursue holiness by a diligent effort: “Work out your own salvation with fear and trembling, because God is at work within you.” God’s work is not an excuse for us not to work; it is the very ground of our working. Peter says the same thing in 2 Peter 1. He tells us that God’s “divine power has granted to us everything pertaining to life and godliness” (2 Pet 1:3). He tells us that because of Christ’s work we have “escaped the corruption that is in the world by lust” (2 Pet 1:4). And then he says, “For this very reason, make every effort to supplement your faith with virtue” (2 Pet 1:5). (Which is why I believe it is not strictly accurate to say that sanctification is monergistic. See here for more on that.)

And so on the one hand, sanctification is a sovereign work of the Spirit of God, and on the other hand believers are exhorted to work out our own salvation—to “pursue…the sanctification without which no one will see the Lord” (Heb 12:14), to “put to death the deeds of the body” (Rom 8:13), and to “flee immorality” (1 Cor 6:18). Scripture even uses such active language as to exhort us to cleanse ourselves from all defilement of flesh and spirit (2 Cor 7:1).

So are we contradicting ourselves here? Do we just throw up our hands in confusion and attribute this to a divine mystery? No. I don’t believe we can afford to do that, and I don’t believe Scripture leaves us with no further light on the issue. See, while it’s unmistakable that the Spirit is the sovereign agent of sanctification, that fact in no way contradicts the reality that He effects this transformation through the use of means which the believer must appropriate.

Farmer's Labors 2So, sanctification is a fundamentally internal and supernatural work; and because of that it is a sovereign work of the Spirit of God. But, thirdly, the Holy Spirit employs means in sanctifying the believer. And sofar from being passive in the matter—so far from merely “yielding” or “surrendering”—we are to make every effort, as Peter says, to avail ourselves of the means through which the Spirit does His work.

I love the way the Scottish Puritan Henry Scougal illustrates this. He says,

“All the art and industry of man cannot form the smallest herb, or make a stalk of corn to grow in the field; it is the energy of nature, and the influences of heaven, which produce this effect; it is God ‘who causeth the grass to grow, and the herb for the service of man’ (Ps. 104:14); and yet nobody will say that the labours of the [farmer] are useless or unnecessary….” (The Life of God in the Soul of Man, 78–79).

You see, human beings can’t make grass grow. We can’t wave our hands and make the land sprout fruit and vegetables. That’s God’s work. But God has ordained that the earth yield its produce by means of the farmer’s labors. In the same way, we can’t change our own hearts to make ourselves more holy; sanctification is a supernatural, sovereign work of the Spirit of God. But God has ordained that the Spirit accomplish this glorious work through means. So when Scripture commands us to work out our salvation with fear and trembling, it is commanding us to make diligent use of the means the Spirit employs in effecting our holiness. When Scripture uses a passive imperative, commanding us to have something done to us (like “be transformed”), it is commanding us to put ourselves in the way of those channels of grace that the Spirit uses to conform us to the image of Christ.

Tomorrow, we’ll spend some time looking into what Scripture has to say about five of those means of sanctification.

Mike Riccardi

Posts Facebook

Mike is the Pastor of Local Outreach Ministries at Grace Community Church in Los Angeles. He also teaches Evangelism at The Master's Seminary.
  • Doug

    “God’s work is not an excuse for us not to work; it is the very ground of our working.” Right on Mike! Victory over sin works its way out in small, continual victories.

    On the flip side, how does an individual realize when they are striving for sanctification purely in the flesh? I can think of these things, could you add more?
    1) The motive “working” is done to gain favor with God, not delight in His glory.
    2) There is no substantial “victory” observed.
    3) Frustration and guilt are pervasive in your heart.

    • Hey Doug. Those are all great questions. I’m thinking they might get answered by the end of this series. Be sure not to miss tomorrow and Thursday’s posts, and if they don’t help answer your questions, feel free to ask them again.

      Thanks for reading!

  • Richard Peskett

    Mike, this is helpful, thank you.

  • Kofi Adu-Boahen

    Great stuff, brother! Was reading my notes from your session at the mens’ conference last summer…and then this!

    • I was thinking about you, Kofi! I noticed your updates about teaching on sanctification at GLL. I trust that went well.

      And yeah, you may notice considerable overlap in content between those session notes and this series. 😉

      • Kofi Adu-Boahen

        The session went well by God’s grace. Looking forward to the rest of your material 🙂

  • Pingback: Sanctification: The Christian’s Pursuit of God-Given Holiness | Truth2Freedom's Blog()

  • Chris Nelson

    I’ve been considering things, I pray, Christologically. Christ had an active and passive obedience, so does the Christian. Christ actively fulfilled the law on our behalf and passively atoned for our sins on the cross. We passively are born again, completely the work of God and yet actively, in Christ, work out our salvation with fear and trembling, through the Spirit. Where am I off here if I am?

    • Hi Chris. I appreciate your question. There are a few reasons, though, that I wouldn’t cast things in the terms you’ve presented here.

      1. First, I think it would be wrong to totally bifurcate the nature of Christ’s unified life of obedience into strict theological constructs of “active” and “passive.” Those are helpful designations to describe Christ’s work, and I subscribe to both wholeheartedly. But the best proponents of active obedience have always recognized that Christ’s obedient work was a unit — His substitutionary death inextricably linked to His obedient life. In fact, if I remember the historical theology rightly, the distinction between active and passive was only insisted upon when opponents of active obedience rejected it. As I’ve read the classic systematic theologies, I’ve found that proponents of active obedience always stress the unity of Christ’s work, and express that it’s unfortunate that the two have had to be as bifurcated as they have been.

      Biblically, Paul can conceive of the entire life of Christ’s obedience (Rom 5:19) culminating in the “one act” of His death (Rom 5:18). And so I ask people, “Where did Christ’s passive obedience start? Only when He breathed His last? On the cross itself? On the Via Dolorosa? At the flogging? At the trial? At the arrest? In the Garden? In the Upper Room?” Because His death required that He be the perfectly righteous spotless lamb, I believe that His passive obedience started from the very beginning, just as His active obedience did.

      So, in the first place, I’d be wary of over parsing that distinction.

      2. Secondly, the designations of Christ’s “active” and “passive” obedience don’t have much to do with how active or passive He was in their performance. In fact, though they thoroughly subscribe to both doctrines (as do I), many theologians have lamented the nomenclature of “active” and “passive” obedience in reference to Christ’s work, precisely because there was an enormous amount of “activity” that went into Christ’s suffering and atoning death. Luke says He “steadfastly set His face to go to Jerusalem” (Lk 9:51, NKJV). Paul styles Christ’s atonement — the capstone of His entire life of obedience — as an act of righteousness (Rom 5:18). And in Philippians 2:8, he speaks of Christ’s “obedience unto death,” which required glory-fueled, resolute, active activity on the part of the Savior.

      3. Third, I bristle at the notion that our regeneration can be likened to our “passively obeying.” Regeneration is actually where the term monergism should be used, because it is entirely something that happens to us, and so shouldn’t be conceived of as “obedience” on our part, even if we qualify that we were passive.

      4. Fourth, I don’t see any compelling biblical reason to make the methodological connection between (a) Christ’s work of accomplishing righteousness and atoning for sin, and (b) the believer’s progress in sanctification. Don’t get me wrong: I do believe that Christ’s obedience is the foundation for our obedience, as His obedience accomplishes Gospel righteousness, unites us with Him, and provides the ground and basis of our fight to bring our practice in line with our position. But I think it’s making a biblically unwarranted leap to relate Christ’s active obedience — again, by which we mean the forensic imputation of His fulfillment of the law on our behalf precisely because we couldn’t obey it — to our activity in obedience in the Christian life, the way that you’re suggesting. The overlay of the two categories simply doesn’t necessarily follow.

      So, while it sounds like you and I end up in the same place, I wouldn’t take this route to get there.

      I hope that’s helpful to you.

  • Pingback: The Means of Sanctification | the Cripplegate()

  • Francis

    Good article Pastor Mike. My question is as a Christian we do struggle in our earthly bodies tendency to/with sin from time to time.How do we as christians allow for the Lord The Holy Spirit to have “more of us” so we don’t yield to our weakness- as you mention that sanctification is neither monergistic or synergistic? What is the difference between us cooperating with the Holy Spirit’s leading as his children and legalism ?

    Many Thanks

    • Hi Francis. Definitely excellent questions. I’m hoping that this week’s series of posts will help answer them. Please make sure to check out Wednesday’s and Thursday’s posts, and see if they help. If you feel like your questions aren’t answered sufficiently clearly by the end of the series, feel free to re-post them, and I’ll take a stab it them then.

      Thanks for reading!

  • Pingback: This is why Matt Pitt’s “Not Perfect, Just Fogiven” is wrong. | Reformed In Bama()

  • Pingback: The Means of Sanctification | Truth2Freedom's Blog()

  • Pingback: Beholding Glory: The Dynamics of Sanctification | the Cripplegate()

  • Pingback: Beholding Glory: The Dynamics of Sanctification | Truth2Freedom's Blog()

  • Pingback: The Means of Sanctification()

  • Pingback: Mike Riccardi – The Means of Sanctification » Christian Apologetics & Intelligence Ministry()

  • Johnny T. Helms

    I would love to hear a clear and concise definition of sanctification, if you will, please. I have numerous lexicons available but I would love to have your summation of all that they are saying in a nutshell.

    • Sanctification: the process in which the believer becomes increasingly holy; progressively becoming like Jesus.

      • Johnny T. Helms

        Thank you, Mike Riccardi, that was certainly prompt and courteous. I am learning a lot from your articles and I appreciate growth.

  • Pingback: Do Not Be Surprised…This ‘n’ That (30 May 2014) | Truth2Freedom's Blog()

  • Pingback: The Means of Sanctification | A disciple's study()

  • Pingback: Sanctification: Monergistic or Synergistic? | the Cripplegate()