Sanctified Living

Throughout the Scriptures, God’s redemptive plan of the ages is powerfully portrayed and demands the attention of any serious reader. The Son of God wrapped himself in human flesh, lived a sinless life, died an atoning death, and rose a justifying resurrection, creating a way whereby lost humanity could receive the forgiveness for their sins and inherit life everlasting (John 3:16). However, the newly-born Christian soon finds himself in a civil war, for although his sins are forgiven, he still must deal with the lusts of the flesh and keep the old man in subjection. For the unsanctified Christian, this poses itself as an immense challenge, struggling with the tendencies of the old life while attempting to live the new life (Godbey, n.d.). Fortunately, God has engineered a process to enable Christians to conquer, subjugate, and destroy the old man; namely, sanctification (Williams, 1989). As an individual begins to exercise his divine prerogative of prayer and saturate himself in the Bible, he will inevitably separate himself from the world, fully dedicate himself unto God, and be filled with the Spirit of God (Simpson, 1991). In a word, sanctification occurs at a definite, crisis moment subsequent to salvation, an action which involves the pulling out of the roots of that inbred sin, followed by growth in grace (White, 1948). Since the Bible clearly conveys the truths of sanctified living, the Christian is obligated to understand the principles of holiness and apply them to his life.

An Overview of Sin and Sanctification

            When Adam sinned in the first few pages of human history, he single-handedly launched all mankind into sin with him (Pentecost, 1965). Because of one man’s disobedience, sin has affected each human and plagued even the most noble of men (Witherby, n.d.). Regardless of a person’s fame or fortune, possessions or prosperity, the Adamic nature views all men equally and severely affects them in their behavior, conversation, and thoughts. Furthermore, sin should not be considered a harmless entity with no residual effects on society. On the contrary, sin is completely antithetical to the nature of God and opposes him completely and vehemently (Turner, 1956). It is an egregious enemy to the high virtues of a society, destroys the decency of a man, and is therefore utterly undesirable in God’s creation (Knudsen, 1947). This nature of a man actively behaves itself evilly, working the works of unrighteousness, supplanting the good works of Christ, and spreading abroad seeds of doubt and confusion (Witherby, n.d.). Sadly, man cannot, on his own accord, remedy this unfortunate and seemingly inextricable heart disease. Moreover, not only can a man not fix his sinful nature, but the gospel of God does not even propose to cultivate it. Instead, the only answer to this perplexing problem is for the Christian to receive the second work of grace, a “deeper purgation… taking away all the filth of the flesh and spirit, effecting complete holiness” (Godbey, n.d., p. 26).

Many theories exist which attempt to explain how sanctification occurs (Ruth, 1955). Some hold that entire sanctification occurs after death, while others assert that a believer receives sanctification at salvation. Still yet, many believe that the Christian is sanctified progressively, while a minority of Protestants consider holiness to be an imputation of Christ’s holiness (Ruth, 1955). However, a vast majority of theologians maintain that sanctification is a state of conformity and consecration to the will of God, achieved in an experience after salvation (Roberts, 1893). C. W. Ruth stated, “Sanctification is an experience subsequent to regeneration, conditioned upon entire consecration and faith, the privilege of every believer, to be experienced and enjoyed in this life” (p. 14).  Moreover, sanctification is the way whereby a Christian can experience an unmitigated inward tranquility, for it brings the soul of a man into perfect harmony with God and his laws (Simpson, 1991). The sanctified soul will have complete assurance of his eternal destiny (Ryle, 2012). Not only does the holy life bring absolute assurance, but it also grants deliverance from addictions, unruly behaviors, and lecherous desires (Roberts, 1893). The sanctified believer has been delivered from inbred sin (White, 1948). Therefore, it is imperative for a Christian to investigate the deeper ways of God and experience his gift of sanctification.

The Objections to Sanctification

            Unfortunately, many strongly oppose the biblical command of holy living. R. T. Williams asserted that the doctrine of sanctification has endured more unfair criticism and harsh judgment than any other doctrine of the Bible, save the deity of Jesus Christ (Williams, 1989, p. 19). Although the Scriptures directly instructs its readers to pursue holy living, the vast majority of so-called Christians deny the importance of the doctrine and offer a plethora of excuses for repudiating its validity. For some, the primary reason why they deny the need for a sanctified life is that, quite simply, they are too in love with their pet sin. This reluctance to submit wholly to the will of God has produced an overwhelming haze in their lives, effecting great deception and rendering them incapable of clearly interpreting the Word of God (Ruth, 1955). Furthermore, others quickly highlight the inconsistency of those who claim holy living but are, in actuality, hypocritical. The complacency of these hypocrites fuels the skeptic’s flame, as he claims that holy living is not attainable in this life (Finney, 1984). Still yet, the complaints raised against this doctrine stem from a misunderstanding. Although the Bible does categorize holy living as a requirement which each Christian can obtain, it is not synonymous with sinless perfection, although the saint of God should strive to be spiritually mature (Williams, 1989). Sadly, much of the cynical skepticism can be traced back to an erroneous presentation of the Scriptures or a sanctimonious attitude of some believer. Although these objections do not alter the precepts of the Word of God, Christians should be more careful to correctly convey the truths contained therein in a Christ-like, God-pleasing manner, realizing that the eternal destiny of a soul could hinge on their approach.

Holiness in the Old Testament

            The studious Christian ought to devote a portion of his time while prayerfully studying God’s Word to a thorough investigation of the Old Testament. Because God is immutable and the Bible is written in dispensational theology, a fastidious perusal of the Old Testament will reveal God’s undeniable will for New Testament Christians. Throughout the Old Testament, God reveals his desire for holy living in a variety of manners, ranging from his command for Israel to “sanctify themselves” (Leviticus 11:44-45) to Moses, who refused the pleasures of wealth and riches and chose rather to suffer the scorn and ridicule of an afflicted people (Ryle, 2012). Therefore, since the Old Testament conspicuously presents the doctrine of holiness, modern-day Christians should carefully examine these truths and allow the Lord to order their steps.

The Tabernacle

            The greatest representation of Christ and his requirement of separation in the Old Testament can be observed in the remarkable structure used for worship by the nomadic Israelites: The Tabernacle. The vast amount of comparisons waiting to be drawn between the Tabernacle and the call to holiness for New Testament Christians is seemingly limitless (Simpson, 1985). After a priest offered his sacrifice at the brazen altar, he approached a laver of brass, filled with water, to inspect his garments and wash away any impurity upon his vesture. This step was vitally important, for if he entered into the holy place with any mark upon his garment, God’s wrath would not be stayed and the priest would be killed. Likewise, if the New Testament Christian desires to be effective in his worship and ministry, he must cleanse his garments daily with the water of the Word, separating from the world and the lusts of the flesh (DeHaan, 1955). After completing the necessary cleansing at the laver, the priest was prepared to pass the first veil and enter into the holy place. Once inside, his eyes were able to inspect the room because of the light emanating from the golden candlestick. Remarkably, the light did not exist for the sake of allowing the priests to see it; rather, since all natural light was prohibited, it existed to shed light on another item; namely, the table of shew bread (Simpson, 1985). Similarly, once the light of the glorious gospel penetrates the hardened heart of a sinner, it inevitably reveals the Bread of Life and the wonderful promises of a loving Savior (Simpson, 1985). Finally, a carping witness might have scoffed at the unadorned exterior, inquisitive to know how such an ordinary structure could be the location of such extraordinary worship. Only a priest could tell of the grandeur of the interior, the ostentatious objects and the Shekinah glory of God. This extreme contrast conveys the need for New Testament Christians to be carefully demure in their attire and appearance but outrageously adorned in their hearts with the blessings of God (Simpson, 1985). A Christian ought to investigate the holy lifestyle implicitly portrayed within the Tabernacle and apply it to his life.

The Example of Job

            Although many righteous men were in the Old Testament and displayed tremendous devotion to God, Job epitomized a holy life and distinguished himself from the rest by living a life of near perfection, absolute dedication, and wholehearted reverence. In the first verse of the book that bears his name, the author describes Job as being “perfect and upright.” The Hebrew word used for perfect has the idea of person’s character being absolutely finished, not lacking a single ingredient (Huffman, 1914), while upright gives the connotation of one’s being completely straight and honest in his dealings with others (Strong, 1940). In other words, Job had no blemishes on his record and treated his neighbors and friends equitably and fairly (Henry, 1961). Moreover, the Bible declares that Job expressed much veneration for God and feared him greatly. This does not mean that the thought of God brought trepidation to his soul; rather, it means that he possessed tremendous reverence and respect for him. By definition, a holy man will strive faithfully to fulfill his duty of offering prayer, praise, and sacrifice (Ryle, 2012). Job consistently expressed his appreciation for his Creator by daily offering sacrifices early in the morning, before the labors of the day, not only for him, but also for his family (Huffman, 1914). Quite importantly, Job also effectively separated himself from the world and abstained from evil. Not only did he exhibit his ability to abstain by rejecting evil, but he also showed it by remaining pious even with his abundant riches (Henry, 1961). Very few men possess the strength to resist the lure that comes along with being wealthy, yet Job defied the odds and continued to be the paragon of excellence. Each Christian should meticulously examine this exemplary man and strive to likewise serve God wholeheartedly and abstain from the enticements of the world.

Holiness in the New Testament

            Just as the Old Testament clearly relays the need for holy living, so also does the New Testament, albeit in a different manner and in a more lucid fashion. Whereas the Old Testament’s version of holy living deals primarily with typology and ceremonial measures, the holiness of the New Testament consists of the actual consecrating and sanctifying of one’s life to God and the departure from any similitude of sin (Purkiser, 1961) In order to grasp the New Testament’s intention for sanctified living, it is vitally important for the believer to understand how holiness is defined and who demanded it in their writings.

Holiness Defined

            The Greek word used in the New Testament for holiness is hagiasmos, which means purification and sanctification (Strong, 1940). The first primary aspect of holiness (or sanctification) as presented in the New Testament is a separation from the world (Vincent, 1961).  Christians are “to have nothing to do with the soiling, defiling things of the world” (Luck, 1959, p. 66). If a certain Christian begins to busy himself with the associations, attractions, and attires of worldly individuals, his spiritual demise is imminent and his reputation will be tarnished (Luck, 1959). Not only does sanctification involve a separation, but it also is a state which God calls believers into (Roberts, 1893). This position is bestowed upon those who passionately pursue God and his ways, a bestowal which results in the act of sanctification being considered complete (Earle, 1969). God desires for his children not to remain as babes in Christ, but to grow to full spiritual maturity. Finally, the source for the saint’s strength and sustaining in this sanctification is the Word of God. A holy man will earnestly adhere to the commandments of God’s Word (Ryle, 2012). He attempts not to straddle the line but to strive feverishly to live by the book, realizing that he will be held accountable by his knowledge of the truth.

Holiness Demanded

            The New Testament Christian has no reason for denying the necessity of a holy life. The New Testament is fraught with examples which relay the importance God places upon this subject. For example, in his writings, Paul repeatedly reminded different congregations of the premium God places upon sanctified living. In his letter to the Thessalonians, he offered a simple prayer for their sanctification: “And the very God of peace sanctify you wholly” (1 Thess. 5:23). W. B. Godbey noted, “It is utterly impossible for anyone to read this prayer and doubt complete sanctification” (p. 48). Thus, while the Thessalonians were already converted and zealous in their preaching of the gospel, they still were in need of sanctification (Godbey, n.d.). Furthermore, the Apostle Peter commanded in his first epistle, using the words of God: “Be ye holy; for I am holy” (1 Peter 1:16). Importantly, the holiness which a believer possesses is not original; rather, it is derived from God (Roberts, 1893). Therefore, as a Christian begins to partake of Christ’s divine nature, he will more closely resemble God, for God’s very nature is holiness. This is why Peter references this commandment. For a believer to further his spiritual journey, he must be holy in even the mundane affairs of his life (Roberts, 1893). Finally, not only is the overcoming life portrayed in the writings of the apostles, but the example of Jesus’ conquering the temptations of Satan in the wilderness serves as a powerful reminder for the Christian. To combat the three temptations the devil enticed him with, he unsheathed the infallible Word of God and defeated the cunning scheme of the devil, showing that a Christian can live a victorious life by wielding the Bible and using it effectively. Since the sanctified life is required for entrance into heaven, it is the responsibility of the believer to remain steadfast in the paths of righteousness and maintain an unquestionable integrity.

Conclusion

            An honest and observant reader of the Bible cannot deny the clear message of holiness (Ruth, 1955). Unfortunately, in this generation, a wrong and distorted view of holiness has been constructed and conveyed, developing an antithetical attitude toward sanctified people. When one informs another that he believes in biblical holiness, often times he is labeled as a self-righteous person. This unfortunate title is the result of either an actual supercilious attitude of some smug “Christian” or an unfair preconceived notion. It is the duty of the Christian to correct this inaccurate perspective by attempting to present a holiness lifestyle in a positive manner and knowing what the doctrine of sanctification truly teaches. If Christians can accomplish this honorable goal, a return to practical holiness will occur and the spiritual fervor of the nation will rise.

           

References

DeHaan, M. R. (1955). The Tabernacle. Grand Rapids, MI: Zondervan Publishing House

Earle, Ralph (1969). Beacon Bible Commentary. Kansas City, MO: Beacon Hill Press.

Finney, Charles (1984). Principles of Holiness. Bloomington, MN: Bethany House Publishers

Godbey, W. B. (n.d.). Christian Perfection. Dallas, Texas: Evangel Press.

Henry, Matthew (1961). Commentary on the Whole Bible. Grand Rapids, MI: Zondervan Publishing House.

Huffman, Jasper (1914). Job: A World Example. Winona Lake, Indiana: The Standard Press.

Knudson, Ralph (1947). Christian Beliefs. Philadelphia, PA: The Judson Press.

Luck, G. Coleman (1959). Second Corinthians. Chicago, Illinois: Moody Press.

Pentecost, J. Dwight (1965). Things Which Become Sound Doctrine. Westwood, NJ: Fleming H. Revell Company.

Purkiser, W. T. (1961). Sanctification and Its Synonyms. Kansas City, Missouri: Beacon Hill Press.

Roberts, B. T. (1893). Holiness Teachings. Salem, Ohio: H. E. Schmul.

Ruth, C. W. (1955). Entire Sanctification Explained. Kansas City, MO: Beacon Hill Press

Ryle, J.C. (2012). Holiness. CreateSpace Independent Publishing Platform.

    Simpson, A. B. (1985). Christ in the Tabernacle. Camp Hill, Pennsylvania: Christian Publications.

Simpson, A. B. (1991). Wholly Sanctified. Camp Hill, Pennsylvania: Christian Publications.

  Strong, James (1940). Strong’s Exhaustive Concordance of the Bible. Peabody, Massachusetts: Hendrickson Publishers.

Turner, J. Clyde (1956). These Things We Believe. Nashville, TN: Convention Press.

Vincent, Martin (1961). Word Studies in the Greek New Testament. Grand Rapids, MI: Wm. B. Eerdmans.

  White, Stephen (1948). Cardinal Elements in Sanctification. Kansas City, MO: Beacon Hill.

Williams, R. T. (1989). Sanctification: The Ethics and the Experience. Salem, Ohio: Schmul Publishing Company.

Witherby, H. Forbes (n.d.). The Gospel of Our Salvation. Kansas City, MO: Beacon Hill.