Sermon
What is Sanctification
Charles H. Parrish teaches sanctification as consecration to holy service, progressive holiness in the believer's character, and the Spirit's work through the truth of God's Word.
Attribution
The following sermon is by Rev. C. H. Parrish, A.M., professor of the Greek Language and Literature at State University, Louisville, Kentucky. It appears under the title “Sanctification” in The Negro Baptist Pulpit: A Collection of Sermons and Papers on Baptist Doctrine and Missionary and Educational Work, edited by E. M. Brawley and published by the American Baptist Publication Society in 1890, pages 91-103. The text below has been transcribed from supplied page images and formatted for readability.
What is Sanctification
“Sanctify them through thy truth.” - John 17:17.
At midnight a prayer arose from a solitary chamber in the city of Jerusalem. He who prayed was about to be a victim at the altar of sacrifice. He met death on the following day. Thus, just before the moment of sacrifice, the sufferer himself sends a prayer to the Father above for a special people–“I pray for them,” said he, “I pray not for the world, but for them which thou hast given me, for they are thine.” In the sixteenth verse he says: “They are not of the world, even as I am not of the world.” The sense is: “I myself present a request in respect to my eleven disciples, who have believed my word, dedicated and devoted themselves to me; by so much they are no longer of the unbelieving world, but draw their trust life, their ruling motives from above.”
At the time Christ offered his prayer the eleven were fully enrolled as disciples of our Lord. Yet he prayed, “Sanctify them.” “Make them holy,” separate them more and more from the world, and consecrate them to holy service.
If, then, sanctification were either complete or imputed at their regeneration, the Saviour’s prayer is thereby rendered absurd. Why such a prayer if they were already and wholly sanctified? Before we answer let us note that in the Old Testament Scriptures the word “sanctify” is used about fifty-five times, means set apart for a special purpose; the term “sanctified,” used about thirty-five times, for the most part indicates the setting apart for a special use or purpose; the term “sanctification” is not found in the Old Testament at all, and occurs but four times in the New.
But throughout the Bible this setting apart or dedication is most frequently for some holy use. The terms describe personal character, whether the holiness be perfect as in God, angels, and glorified saints, or partial, as seen in his people on earth. Now, with the whole Bible before us we can say that the doctrine of sanctification is a setting apart to a holy service, a progressive conformity to the image of Christ, a carrying on of what regeneration begins.
Paul reminds his brethren at Thessalonica that their sanctification was “the will of God,” therefore they should abstain from “sin and cultivate holiness of heart and life that the will of God might be accomplished in them.” In 1 Thess. 5:23, Paul makes a fervent prayer for his regenerate brethren, “And the very God of peace sanctify you wholly.” It would have been absurd for the apostle to make such a prayer if the sanctification of his brethren were at that time complete. Evidently the believers at Thessalonica needed more personal holiness; hence the prayer of the great apostle: “The God of peace sanctify you wholly.” But also the Saviour of the world on the night before his death, lifted up his eyes to heaven, and said: “Holy Father,” “O righteous Father,” “Sanctify them through thy truth.”
Without attempting an exhaustive examination of the subject, we shall give such truths as the text furnishes us. Two are expressed by the word itself, viz.: The devotedness of the believer to holy service, and progressive holiness in the believer’s character. We shall conclude by noticing the means of sanctification as given in the text.
The Believer’s Devotedness to Holy Service
Notice the devotedness of the believer to holy service.
The eleven were already set apart to their work. To them had been assigned the work of the ministry, a holy service. However, their devotedness to that service was imperfect. One may be set apart or assigned to an office, yet be lacking in devotedness to the duties of that office. Evidently the apostles’ devotedness to holy service was not what the Master desired it to be. Hence his prayer: “Sanctify them.”
By saying “sanctify them,” Jesus asks for them a will wholly devoted to the task which they would have to accomplish in the world. It was necessary that all their powers, all their talents, all their life should be consecrated to their great work–the salvation of men.
After this prayer, the need of greater consecration was more and more clearly recognized by the apostles. A little while after their Master had left the world, they called the multitude of the disciples unto them, and said: “It is not reason that we should leave the word of God and serve tables. . . . But we will give ourselves continually to prayer and the ministry of the word.” (Acts 6:2, 4.) Some thirty years after this wise step on the part of these apostles to secure to themselves more constant and earnest devotedness to their work, we find Paul instructing Timothy to devote himself without reserve to the duties of the ministry. Give “thyself wholly to them.” (1 Tim. 4:15.)
John, in the fourth chapter of his gospel, tells us how Jesus said of himself, “My meat is to do the will of him that sent me and to finish his work.” God says: “To carry on that work step by step was his daily devotedness. He sanctified himself by offering to God, step by step, all the elements of his being as they successfully unfolded themselves; all the faculties of his body and of his soul, as they came into play; every domain of his existence as soon as he took foot in it.” In this light we understand his gracious words in the ninth verse: “I sanctify myself;” “I devote myself.” “All that is natural to common life, all that is within me, I consecrate heartily to the great work which my Father has given me to do.”
Such a devotedness he would have in every believer. Hence his earnest prayer: “Holy Father, sanctify them.” Believer, what is your office? Is your devotedness to its service imperfect? “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.” (Eph. 4:1.) We are called to the office of a Christian. Therefore we should live up to the duties of this high calling. We should act as Christ acted. He has left us an example. At home and abroad there should be devotedness to Christian duty. As servants, we are to abound in the work of our Lord. It is said of him: “He went about doing good.” We are required to follow his example. The more faithful the servant the more devoted he is to the Master’s service.
Serving the Lord in consecration to his cause or devotion to holy ministry. But such devotedness is signified in the word “sanctification.” At what period in the Christian’s life is his devotion to the Master’s interests full and complete? May he not pray at every step of the way, and oftener than that: “Lord, devote me to thy service.” Is there not imperfection in his consecration to Christian service? If not, why the Master’s prayer: “Sanctify them”?
But there is a difference between devoting one to a holy service and making one holy in character, and thus fit for holy service. In speaking after the manner of men, we may say that bad men are sometimes set apart to holy service. All the Pharisees are not yet dead. The chief priest who serves with great devotion about the holy altar may be a very bad man. But our text is sweeping in its meaning. It does not only signify devotedness to holy service, but also making one holy personally and really. This brings us to the consideration of the second blessing expressed in the term “sanctify.”
Progressive Holiness in the Believer’s Character
Progressive holiness in the believer’s character.
The eleven needed a clearer apprehension of Christ and the truth, and a holier character. There was holiness in their heart, a supernatural production effected by regeneration. But this holiness was in its beginning. For the fuller development of this holiness the Master prayed. Holiness was to fill the hearts of the disciples, and modify the deeds of the flesh, strengthening and developing the new nature, subduing and deadening the old man and his deeds. “Ye are dead,” says the apostle; “mortify therefore your members which are upon the earth.” (Col. 3:3, 5.) Make your death in Christ real in yourself. Let holiness within be seen as holiness without. “Be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.” (Rom. 12:2.)
Sanctification is not confined to mere outward actions. It is of the whole nature. The spiritual, intellectual, and physical natures are alike the sphere of it. There must be holy, spiritual emotions and affections permeating the heart, influencing the mind, and reaching the body, controlling all its appetites and powers. All filthiness of the flesh must be put aside. War must be waged, and every Canaanite exterminated. Every sin must be dragged from its lurking place and destroyed. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Cor. 7:1.) “Let not sin reign in your mortal body that ye should obey it in the lusts thereof.” (Rom. 6:12.)
This holiness is real and personal. It is neither by representation nor imputation. The individual is not treated as though holy, but as actually made holy. Man’s nature must be the prayer of the Master. The entire personality must be sanctified. Sanctification makes true in the believer that which is already true for him. Christ’s righteousness imputed to us by faith justifies us, and this is the believer’s title to heaven; from sanctification arises our meetness for it.
A king’s son is heir apparent to his father’s crown. Now we will suppose the young prince to be educated with all the advantages of his station, and to be possessed of all the attainments that are necessary to constitute a well-equipped monarch. His accomplishments, however, do not entitle him to the kingdom; they only qualify him for it. So the holiness and obedience of the saints form no part of that right on which their claim to heaven is founded; but only a part of that spiritual education whereby they are made meet to inherit the kingdom.
Thus we may see plainly the difference between justification and sanctification. Justification is a single act, and perfect. Sanctification is a continuous process, which goes on throughout the life of the believer. This is manifest from the text, and the frequent exhortation to sanctification addressed to those who were already true believers in Christ. “The flesh lusteth against the Spirit, and the Spirit against the flesh, for they are contrary the one to the other, so that ye cannot do the things that ye would.” (Gal. 5:17.) This war wages more or less during the lifetime of the believer. At times he yields to sin, and sustains an inglorious defeat. Yet he rises and conquers, and his sanctification progresses, growing from the seed planted in regeneration, which brings forth new leaves and new fruit.
Dr. Boyce illustrates the process of sanctification by the ascent of a mountain. “The temptations and struggles enter into the progress of sanctification; not only these, but even the sins and falls which mar the Christian life; nevertheless, the progress is continuous. It is like the ascent of a mountain. One is always going forward, though not always upward, and the final end of the progressive movement of every kind is the attainment of the summit. Sometimes because of difficulties the road itself descends only more easily to ascend again. Sometimes certain attractions by the way cause a deviation from the route most suitable for ascent. Often it is feared that there has been no higher attainment; often that it has been but a continual descent, until perchance, some point of view is gained from which to look down upon the plain whence the journey was begun, and behold the height which has already been overcome. Often with wearied feet and desponding heart the traveler is ready to despair because of his own feebleness, and the difficulties which surround him. But he earnestly presses forward, and the journey is completed, and the ascent is made, the end is attained.”
Our sanctification shall not always be incomplete. We shall not be satisfied until we awake in his likeness. But until holiness involves perfect sanctification, which shall be the believer’s portion. “We shall be like him, for we shall see him as he is.” (1 John 3:2.)
It is evident from what we have said that the author of sanctification is more than man. The text ascribes this work to the Father. Christ pleads, Father, sanctify them. God is the author. “Without me ye can do nothing.” Without him there can be no holiness. There may be morality which may resemble it. But be it ever remembered that holiness comes from God, and unless the divine life is within us, we shall ever be without one spark of holiness.
But in this work the believer actively co-operates with the divine Author of holiness. He co-operates by walking by the Spirit, by working out his own salvation with fear and trembling. Self-purification is declared to be the work of every one that hath the hope of the likeness of Christ. “And every man that hath this hope in him purifieth himself even as he is pure.” (1 John 3:3.) Yet “it is God which worketh in him, both to will and to do of his good pleasure.” (Phil. 2:13.)
The Truth of God
The means which the Spirit uses for our sanctification is the truth of God.
In order to promote holiness, Dr. Channing advised his hearers to read certain books–namely: Humboldt’s “Cosmos,” Mrs. Somerville’s “Astronomy,” Mrs. Jamison’s, Margaret Fuller’s, etc. We may well note how different the doctor’s conception, and that of the Son of God. The whole work both of consecration and cleansing, says Christ, must be accomplished by the word of truth. “Sanctify them in the truth; thy Word is truth.” Truth, then, is of transcendent value, because it is God’s Word.
Sanctification grows with an increased and appropriated knowledge of God’s truth. “Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.” (John 5:39.) Christ is the “Word,” “the truth.” In the Scriptures Christ has been pleased to reveal his heart. Searching the word with the Holy Spirit as teacher, we enter more and more into the very life of Christ. Thus, beholding his heart, we become more and more like him. In the Word we can see the glory of the person, the character, and mediatorial achievements of the blessed Christ. Herein we see him as the chiefest among ten thousand, and altogether lovely. Herein our hearts burn within us, while he talks with us by the way, and opens to us the Scriptures.
If we would have the radiance of the sun, we must adjust ourselves to the sun. If we would be holy as God is holy, we must adjust ourselves to the truth of God. More and more we are to fix our eyes on the truth, and walk straight up to it. Walking otherwise than this, we, like Peter, must sink.
“Wherewithal shall a young man cleanse his way? by taking heed according to thy word,” says David. (Ps. 119:9.) The cleansing power is in the truth. “For the word of God is quick, and powerful, sharper than a two-edged sword, piercing even to the dividing asunder of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.” (Heb. 4:12.) It is the truth that produces hatred of sin, and quickens to life. “All things that pertain unto life and godliness,” says 2 Peter 1:3, have been given through the knowledge of God and Christ. “Thy word,” says David, “have I hid in my heart that I might not sin against thee.” “Through thy precepts I get understanding; therefore I hate every false way.” “Quicken thou me, according to thy word.” (Ps. 119:11, 104, 25.)
The providence of God, the good works of Christians, Christian associations, observance of the Lord’s Day, observance of the ordinances, prayer, and family worship are not means of sanctification in themselves. They only accomplish the end of sanctification by bringing the believer into connection with the truth of God. It is the appropriation of the Lord Jesus Christ, the “truth,” the “Word” by which our sanctification is promoted. “We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2 Cor. 3:18.) Thus, seeing, and searching, and appropriating, we are transformed into the likeness of the Lord Jesus, from one degree of glorious grace to another, until conformity to the likeness of Christ becomes complete.
Christ the truth is the bread of life, and the water of life, and he who would become more and more sanctified must daily eat and drink thereof. (John 6:63, 57.) “It is the Spirit that quickeneth; the flesh profiteth nothing. The words that I speak unto you they are spirit, and they are life.” “He that eateth me, even he shall live by me.” As blood is in all parts of the body, so the life and spirit of Jesus Christ are in all parts of the Scripture. “And therefore, All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect, thoroughly furnished unto all good works.” (2 Tim. 3:16, 17.) Therefore, sanctify them by thy truth, for thy word is truth.
Sanctification varies in different Christians; we do not find a uniform degree of attainment possessed by all alike. A father may have many sons, but those who stand by him, and seek his interests, are more highly favored than those who are careless and indifferent. The child who clings close to the mother’s side has many a morsel in which the distant playing ones do not share. No one need be a dwarfed Christian; all may come into the holy place, all may enter within the veil.
The Father bids every believer “Come up higher.” Many Christians have obeyed the summons. They have entered into such a degree of sanctification as has brought rest, sweet rest, of which other Christians have deprived themselves. Mrs. Edwards, wife of President Edwards, says: “In 1742, I sought and obtained the full assurance of faith. I cannot find language to express how certain the everlasting love of God appeared. The everlasting mountains and hills were but shadows to it. My safety, and happiness, and eternal enjoyment of God’s immutable love, seemed as durable and unchangeable as God himself. Melted and overcome by the sweetness of this assurance, I fell into a great flow of tears, and could not forbear weeping aloud. The presence of God was so near, and so real, that I seemed scarcely conscious of anything else. My soul was filled and overwhelmed with light and love, and joy in the Holy Ghost, and seemed just ready to go away from the body. This exaltation of soul subsided into a heavenly calm, and a rest of soul in God which was even sweeter than what preceded it.”
Rev. Dr. Payson says: “Were I to adopt the figurative language of Bunyan, I might date this letter from the land of Beulah, of which I have been for some time a happy resident. The Celestial City is full in my view. Its glories beam upon me; its breezes fan me; its odors are wafted to me; its sounds strike my ear, and its spirit is breathed into my heart. Nothing separates me from it but the river of death, which now appears but an insignificant rill, that may be crossed at a single step whenever God gives permission. The sun of righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere, pouring forth a flood of glory in which I seem to float like an insect in the beams of the sun, exulting, yet almost trembling, while I gaze upon this excessive brightness, and wondering with unutterable wonder why God should deign thus to shine upon a simple worm.” After experiencing this great increase of faith, Dr. Payson cried out, in view of his former distressing doubts, and the great loss he had thereby sustained in his own enjoyment and usefulness, “Oh, that I had known this twenty years ago!”
I do not believe that in this life sinless perfection is attainable. In whatever degree of sanctification one may have attained, there is a feeling of imperfection and weakness. In the New Testament, Christians are not presented as completely pure and holy. The very best of them acknowledge the existence of sinful tendencies, and pronounce any idea of freedom from the presence of sin to be delusive. “If we say that we have no sin we deceive ourselves, and the truth is not in us.” (1 John 1:8.) But here in this life assurance is attainable. It comes, however, by means of the truth of God. Be it unto you according to your faith.
“Sanctification is the process by which, according to the will of God, we are made partakers of his holiness. It is a progressive work. It is begun in regeneration. It is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means–especially the word of God, self-examination, self-denial, watchfulness, and prayer.”