Of Sanctification: An Exposition of the LBCF XIII

Posted by deangonzales on July 11, 2009

distressed-image-manlight Roger’s been a Christian for three years. He reads his Bible faithfully and prays. Yet at times he’s discouraged. As it turns out, Roger’s been struggling with a pattern of lust. He’s prayed frequently that God would help him, but so far he hasn’t been able to break free of this entangling sin. Because Roger knows God hates sin, he begins to worry that God will no longer forgive him. This fear sometimes paralyzes him and robs him of Christian joy. Roger sincerely wants to please God; he wants to be delivered from his sin; but his hope of making progress in holiness seems dim.

Susan was having her devotions when her husband came in from the yard. As he walked across the kitchen to open the frig, Susan noticed he had forgotten to remove his dirty shoes and, as a result, had tracked dirt across her once clean kitchen floor. Without thinking, she jumped to her feet in a rage and began verbally scolding her husband for his childlike act. After she quit yelling and calmed down, her husband quickly apologized and returned to finish his work in the yard. Sue, still trembling, sat down to finish her devotions. She picked up where she left off in James chapter one, and she soon came across verses 19 and 20: “But let everyone be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God.” Immediately Susan burst into a flood of tears. She hadn’t planned it, but once again she had lost her temper. How she hated that sin of an uncontrolled spirit! How she longed for victory over that sin! And yet, all seemed hopeless, and she began to wonder whether or not she was truly saved.

Perhaps the experiences of Roger and Susan are similar to your own Christian experience. You’ve been a Christian now for some time, but it seems that you’re making little progress. There are certain sins that appear to be invincible. The Bible commands you to be “holy as God is holy.” In fact, it refers to Christians as those who “do not walk according to the flesh but according to the Spirit.” Again it asserts, “Without holiness no man will see the Lord.” Consequently you begin to wonder whether or not you’re truly saved. How can you bear the title “saint,” when you’re still a sinner?

I want to take up the important and relevant topic of sanctification using the 2nd London Baptist Confession as a guide to the Bible’s teaching on this subject. Sanctification has to do with progress in the Christian life—becoming more holy and more Christlike in our attitudes and behavior. You say, “That would be nice, but how do I do that?” How can we make progress in the Christian life? How can we get victory over our besetting sins? These are extremely practical questions, and if you’re a true Christian, then you want the answer to these questions!

I. The Description of Sanctification (para. 1)

They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

A. Its Inception in Definitive Sanctification

They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection,

Most people think of sanctification almost exclusively in terms of a life-long process. The Bible does present sanctification as an ongoing process. However, the Bible just as frequently presents sanctification as a definitive act whereby God makes a sinner holy at the point of conversion (Acts 20:32; 26:18; Rom. 15:16; 1 Cor. 1:2, 6:9-11; 2 Thes. 2:13). According to Sam Waldron, “Definitive sanctification is simply another way of referring to that basic and radical change that takes place in a sinner’s moral and ethical condition when he is united to Christ in effectual calling and regeneration.”¹ Of course, definitive sanctification must not be confused with regeneration since the sinner is passive in regeneration but active in definitive sanctification (Acts 15:9; 26:18; 2Thes. 2:13). But the two are closely connected and happen virtually simultaneously. For this reason, all Christians who have been born again are called “saints” [lit., ‘holy ones’] (Rom. 1:7; 1 Cor. 1:2; 6:1; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 3:12).

Application: Why is this definitive work of sanctification so emphasized by the New Testament?

(1) Definitive sanctification is important for understanding the nature of true conversion.

It’s vitally important that we view conversion not just in terms of a positional change with respect to our legal standing (i.e., justification and adoption) but also as a moral change with respect to our heart (i.e., regeneration and sanctification). Thus, the popular notion that one may receive forgiveness of sins yet remain essentially carnal must be rejected. It’s true that a genuine Christian may for a time behave carnally (1 Cor. 3:1ff.). But such behavior is inconsistent not only with his profession of faith but also with his moral change of heart.

(2) Definitive sanctification is important for appreciating the definite change God has wrought in our own life and in the life of all genuine believers.

We must remember that all believers have a basically good heart though at times they may manifest attitudes and behavior that seem to say otherwise. Like a rotten apple, a good apple may have blemishes on the outside. However, one bite reveals a world of difference. So too, the true believer may still at times reflect the blemishes of sin in his life. Yet, as a result of definitive sanctification, there is a world of difference between his heart and the heart of an unregenerate man.² This truth is important to remember when we’re tempted to become skeptical towards our own Christianity or that of our brothers and sisters in Christ.

(3) Definitive sanctification is important as a foundation and motivation for progressive sanctification.

When we became Christians, we didn’t start from “ground zero” in our pursuit of holiness. Rather, God immediately planted the seed of holiness in our heart (1 John 3:9). The moment we turned to Christ we became brand new creatures (2 Cor. 5:17). When we grasp the reality of this definitive change by faith, we have a powerful motivation for holy living (Rom. 6:1-13).

B. Its Increase in Progressive Sanctification

[those united to Christ] are also farther sanctified,

1. Its Nature: “really and personally”

Apparently, the Puritans defined sanctification as real and personal in order to oppose an antinomian view which saw it as merely positional.³ Some have tried to liken sanctification to justification and make it an imputed grace. In this case, our sanctification would not be our own personal holiness but Christ’s holiness imputed to us. The Scriptures speak of sanctification, however, in terms of the believer’s own person (body, soul, mind, spirit) and lifestyle (Rom. 6:19, 22; 12:1, 2; 1 Thes. 5:23; 1 Pet. 1:15; 2 Pet. 3:11).

2. Its Dynamic: “through the same virtue [of Christ’s death and resurrection]”

It is not ultimately more education or positive thinking or sheer willpower that will make us better people. Rather, we are further sanctified by the supernatural power of God—the same power that regenerated and definitively sanctified us (Eph. 2:4-8) continues to sanctify our heart and life (Eph. 2:10; Phil. 1:6; 3:6).

3. Its Means: “by his Word and Spirit dwelling in them”

God’s power does not work in a vacuum. He does not sanctify Christians by striking them with a “lightening bolt” of sanctification. Instead, God brings about an ongoing change in our heart and our life through the instrumentality of the Word (John 17:17; Eph. 5:26; 2 Thes. 2:13, 14) and the agency of the Holy Spirit (Rom. 8:13; Gal. 5:17-26; 2 Thes. 2:13). This reminds us that both regular Bible intake and also ongoing prayer for the Holy Spirit are absolutely essential for Christian growth (Psa. 119:9-11; Luke 11:1, 13).

4. Its Effects:

a. Negatively: “the dominion of the whole body of sin is destroyed [note: sin’s reign destroyed, not necessarily sin’s influence; see paragraph 2], and the several lusts thereof are more and more weakened and mortified,”

b. Positively: “and they more and more quickened [lit., ‘animated’] and strengthened in all saving graces, to the practice of all true holiness,”

This section of the paragraph reminds us that true sanctification is not merely an outward conformity to a list of dos and don’ts. On the contrary, “the practice of all true holiness” is the result of an inward battle in which sin’s power over our heart is decreased and grace’s power over our heart is increased.

5. Its Necessity: “without which no man shall see the Lord.”

The Bible clearly teaches that only real saints go to heaven (Rom. 6:22, 23; Eph. 5:5, 6; 1 Thes. 4:7; Heb. 12:14; 1 John 3:3; Rev. 22:11-15). This is a sobering thought, and it should be a discomforting thought for those who have departed from the pathway of obedience (Gen. 3:8; Psa. 32:3; 38:1-18; 51:8).

So, according to the Bible and our Confession, God sanctifies a sinner at the moment of conversion, and He progressively sanctifies him throughout his Christian experience. We’re no longer slaves of sin, but we’ve become servants of righteousness (Rom. 6:18-22). However, our own personal experience and that of others seem at times to contradict this biblical truth. This apparent contradiction is addressed in paragraphs 2 and 3.

II. The Distinctives of Sanctification (para. 2 & 3)

A. Struggle with Sin (para. 2)

This sanctification is throughout the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

1. The Roots of This Struggle: “there abideth still some remnants of corruption in every part”

Here, the Puritans are calling attention to the undeniable reality of remaining sin in the believer. This truth balances the fact that sin no longer reigns, and it is a healthy antidote against the false notion of “perfectionism.” Perfectionism teaches that a believer may actually attain to sinlessness in this life! But according to Scripture, the believer must continue both to acknowledge and also to confess sinful dispositions (Rom. 7:18, 23; Phil. 3:12; 1 John 1:8) as well as sinful deeds (Matt. 6:12; 1 John 1:10). Entire sanctification will not be accomplished until Christ returns (1 Thes. 5:23).

2. The Nature of This Struggle: “whence ariseth a continual and irreconcilable war”

Just as there’s no such thing as “perfectionism,” so too there’s no such thing as “higher life” sanctification in which holiness is attained without effort. The Confession, following Scripture, presents sanctification as a conflict (cf. Luke 13:24; Rom. 8:13; Col. 3:5; 1 Tim. 6:12; 2 Tim. 4:7; Heb. 12:1-4). This conflict begins at conversion (Luke 13:24) and continues until death (2 Tim. 4:6, 7). Therefore, let us not expect a “ceasefire.” Let us not expect to sail to heaven on “flowery beds of ease.”

3. The Combatants in This Struggle: “the flesh lusting against the Spirit, and the Spirit against the flesh”

Using the language of Galatians 5:17, the Confession identifies the combatants as “the flesh” and “the Spirit.” A superficial reading of this statement might give the erroneous impression that battle of sanctification is fought by two entities distinct from the believer himself. However, I believe the Scripture and the Confession are referring to two aspects of the believer himself at war with one another. Namely, that part of the believer under the Holy Spirit’s control is at war with that part of the believer still following the promptings of remaining sin (cf. Gal. 5:17-26). While we should avoid viewing these combatants as two distinct natures (i.e., the old nature vs. the new nature), we may view them as two conflicting loyalties within the same renewed but not yet perfected nature. Augustine compared this conflict to an ongoing fight between a white dog (‘the Spirit’) and a black dog (‘the flesh’).

Application: Why is it important to remember the reality of remaining sin?

(1) The reality of remaining sin cautions us against spiritual pride.

Spiritual success and giftedness has the potential to foster pride in the unwary Christian (2 Chro. 32:26; 1 Cor. 1:11, 12; 3:1-4; 4:6-13; 5:2; 8:1, 2; 1 Tim. 3:6). Therefore, we do well to remember that the sin that remains is just as evil and corrupt as the sin that used to reign. In the words of Paul, “Let him who thinks he stands take heed lest he fall” (1 Cor. 10:12).

(2) The reality of remaining sin prevents us from developing unrealistic views of the Christian life.

New believers may sometimes fall prey to the notion that near perfection is attainable in this life. They may aspire to reach a level of nearly flawless holiness which they erroneously assume older, mature Christians enjoy. When that “higher life” doesn’t come, they may begin a quest for some “key” or “secret” for spiritual success. They look for “silver bullet” sermon or book that will once and for all put an end to their inward struggle. Such a view of sanctification, however, is a mirage. It has the tendency to produce despair and disillusionment. The first step towards spiritual hope and health is to see it as unrealistic. It’s tremendously liberating and motivating to know that a holy man like Paul the Apostle strove against sin until the day he died (2 Tim. 4:6, 7). And so must we! (Heb. 12:1-4).

B. Progress in Grace (para. 3)

In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them.

1. The Difficulty of this Progress: “In which war, although the remaining corruption for a time may much prevail”

There may be periods of slow growth. There may be “setbacks.” There may even be seasons of backsliding (e.g.s., Lot, Samson, David, Peter).

2. The Certainty of this Progress: “yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome”

Because God has begun a good work in us, we can be sure He will perform it until the day of Jesus Christ (Phil. 1:6). Victory for the believer is assured (1 Pet. 1:3-5; 1 John 5:4).

3. The Outcome of this Progress: “and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them”

The Baptists expanded upon Westminster by adding a section from the First London Baptist Confession of Faith (Article XXIX). This addition serves to amplify the meaning of sanctification and to identify the standard of sanctified conduct as “the commands which Christ as Head and King, in His Word hath prescribed them.” Furthermore, this last section underscores the eventual certainty of a saints’ progress in sanctification.

By way of conclusion, let me have you note the biblical balance of the Confession’s treatment of sanctification.⁴ The Confession avoids an unhealthy idealism which would portray sanctification as near sinless perfection. On the other hand, it avoids the introspective pessimism which would practically deny any real sanctification at all in the believer. Instead, the Confession exhibits an optimistic realism or a realistic optimism. Sin has been dealt a decisive blow. Yet it still remains until Christ returns. Until then, let us “fight the good fight of faith” (1 Tim. 6:16).

Select Bibliography

Michael Barrett, Complete in Him: A Guide to Understanding and Enjoying the Gospel, pp. 193-230. Greenville, S.C.: Ambassador Emerald, 2000.
________, “Who Fought the Battle of Jericho?” in Complete in Him: A Guide to Understanding and Enjoying the Gospel, pp. 275-84. Greenville, S.C.: Ambassador Emerald, 2000.
Jerry Bridges, The Pursuit of Holiness. Colorado Springs: Navpress, 1978.
John Murray, Redemption Accomplished and Applied, pp. 141-50. Grand Rapids: Eerdmans, 1955.
Arthur Pink, The Doctrine of Sanctification. Grand Rapids: Baker Books, 1955.
J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots. Reprint, Cambridge: James Clark and Co., 1959.
Robert Shaw, An Exposition of the Westminster Confession of Faith, pp. 141-45. 1845; reprint, Ross-shire, U.K.: Christian Focus Publications, 1992.
Samuel Waldron, A Modern Exposition of the 1689 Baptist Confession of Faith, 2nd ed., pp. 173-82. Durham: Evangelical Press, 1995.

Bob Gonzales, Dean
Reformed Baptist Seminary

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A Modern Exposition, p. 175. [↩]
As John Murray has remarked, “There is a total difference between surviving sin and reigning sin.” Redemption Accomplished and Applied, p. 145 [↩]
See Robert Shaw, An Exposition of the Westminster Confession of Faith, p. 142. [↩]
The Confession’s treatment of sanctification may not be perfectly balanced. The Confession does not really address the relationship of faith to sanctification in this chapter, though it is touched upon in 11.2; 14.2; 16.2, and 17:3. Yet the Bible presents faith as playing an important part in definitive sanctification (Acts 15:9; 26:18; 2 Thes. 2:13) as well as progressive sanctification (Rom. 14:23; Gal. 5:6; 1 Thes. 1:3; Heb. 11; James 2:18). [↩]