Lesson 34 — The Truth About Sanctification and Justification

1. 1 THE TRUTH ABOUT SANCTIFICATION AND JUSTIFICATION

THE TRUTH ABOUT SANCTIFICATION AND JUSTIFICATION

The doctrine of sanctification is one of the subjects of the Bible that is much misunderstood. The whole Christian world is more or less divided on the subject, and for that reason every thinking Christian should search the Scriptures and be open-minded to every statement in the Bible which throws any light on the subject. We invite the reader to lay aside prejudice and preconceived ideas on one side or the other, and for the sake of truth, to investigate earnestly and honestly the following facts gathered from an examination of over 25,000 separate statements in Scripture:

1. 1 The Fact and Usage of the Doctrine of Sanctification

There is such a doctrine as sanctification taught in Scripture. The word itself is found only five times in Scripture, but “sanctified” is found 62 times; “sanctify,” 70 times and “sanctifieth,” four times. Altogether these words are found 141 times in the Bible, 110 times in the Old Testament, and 31 times in the New Testament. This doctrine is mentioned about four times more in the Old Testament than in the New Testament. Other words in Scripture pertaining to sanctification, such as “holy,” “holiness,” “clean,” “pure,” etc., are also used more in the Old Testament than in the New Testament.

1. 1 The Different Material or Inanimate Things Sanctified

The various things sanctified in both Testaments prove that sanctification cannot be limited to dealing with sin in man. Such things as “the seventh day” Genesis 2:3; “the tabernacle and its furniture” Exodus 29:43–30Leviticus 8:10-15; “the priest’s garments” Leviticus 8:30; “houses, fields and other property” Leviticus 27:9-29; “bread” 1 Samuel 21:5; “the temple of Solomon and its furniture” (2 Chron. 7:16-29; 29:17-19); “the gates of Jerusalem” Nehemiah 3:1; “Mt. Sinai” Exodus 19:23; “the offerings” Exodus 29:27; “God’s name” Isaiah 29:23Ezekiel 36:23; “daily food” 1 Timothy 4:5; and “Herod’s temple” Matthew 23:17 were all spoken of as being sanctified. The idea in all these passages is not that of removing the “old man” or sin, but that of the setting apart or separation of these things for sacred purposes.

1. 1 Examples of Persons Sanctified

The different persons sanctified in both Testaments further prove that sanctification was not so much to take out of them an “old man” or sin, but to “set apart to a sacred purpose or work;” “to hallow;” “to hold as sacred;” and “to consecrate to accomplish the divine will.” If cleansing from sin was necessary in any person sanctified, it was merely an accessory to the main purpose of setting apart to accomplish the divine will.

“Israel as a nation” Exodus 19:14-15; “individuals and families” 1 Samuel 16:5; “heathen soldiers” Isaiah 13:3, 17; “prophets” Jeremiah 1:5; “priests” Leviticus 8:30; “the first-born of Israel” Exodus 13:2Numbers 8:17Deuteronomy 15:19; “unsaved companions” 1 Corinthians 7:14; “Christ and the disciples” John 10:36John 17:17-19; and “God the Father” Leviticus 10:3Numbers 20:13Isaiah 5:16Ezekiel 20:41Ezekiel 28:22, 25Ezekiel 36:23Ezekiel 38:16Ezekiel 39:27 are all spoken of as being sanctified.

The heathen soldiers never did have cleansing from sin, as far as we know, but they were set apart as God’s instrument of chastening on Babylon. Jeremiah was sanctified before he was born in sin. Both Christ and God the Father were sanctified, yet they did not have sin in them. Thus we see that persons can be sanctified without the thought of sin being involved. John the Baptist was sanctified before he was born for he was filled with the Spirit from birth Luke 1:15. One must be sanctified before being filled with the Spirit John 14:17.

1. 1 Various Ways Sanctification is Used in Scripture:

The various ways that sanctification is used in both Testaments prove that the meaning is not that of cleansing from sin, or taking the “old man” out of one.

Sanctification is Associated With God the Father

(1) It is used of God in setting apart inanimate things from a profane or secular to a sacred and divine use, as seen in Point 3, above.

(2) It is used of God in setting apart men to execute His vengeance upon Babylon, and this was done without any reference to cleansing from sin Isaiah 13:3, 17.

(3) It is used of God in setting apart men from a sinful life to a life of holiness and divine service. (See Point II, below.)

(4) It is used of God to manifest His glory and vindicate Himself Ezekiel 36:23.

(5) It is used of God making food holy for natural use 1 Timothy 4:4, 5Romans 14:1-23Colossians 2:14-17.

(6) It is used of God in consecrating His Son to fulfill a mission in the world and to die for all men in order to redeem them John 10:36.

(7) It is used of God in manifesting His will concerning sin 1 Thessalonians 4:3, 4.

(8) It is used of God in manifesting His choice 2 Thessalonians 2:131 Peter 1:2.

(9) It is used of God as an agent in sanctification (Jude 1).

(10) It is used of God as the source of sanctification John 10:36John 17:17-191 Thessalonians 5:231 Corinthians 1:30.

Sanctification is Associated With Jesus Christ

(1) Christ sanctified Himself John 17:17-19.

(2) Christ, and not some experience, is our sanctification 1 Corinthians 1:30.

(3) Christ sanctifies the Church with the Word Ephesians 5:25, 26.

(4) Christ sanctifies sinners by His own blood Hebrews 9:13-15Hebrews 10:10-14Hebrews 13:12.

(5) Christ was sanctified by God John 10:36.

Sanctification is Associated With the Holy Spirit

(1) He sanctifies sinners by the blood 1 Peter 1:2, 18Hebrews 10:29.

(2) He sanctifies sinners by the Word John 3:5John 15:31 Peter 1:23James 1:18-252 Thessalonians 2:13.

(3) He sanctifies men by the name of Jesus 1 Corinthians 6:9-11.

(4) He sanctifies by His own power Romans 8:1-13John 3:5.

Sanctification is Associated With Man

(1) Man can sanctify himself; that is, set himself apart from sin to God Leviticus 11:44Leviticus 20:7, 82 Corinthians 7:1James 4:8-10.

(2) Man can set himself apart to see Gods works Exodus 19:9-22Joshua 3:5.

(3) Man can sanctify God and His name; that is, hold them in reverence and as sacred Isaiah 29:23Ezekiel 36:23Matthew 6:9Matthew 22:371 Peter 3:15.

(4) Man can keep himself sanctified by divine means 1 Thessalonians 4:3, 4.

1. 1 The Two-Fold Meaning of Sanctification:

The Hebrew and Greek words for “sanctification” mean “to make or pronounce clean or holy, morally, physically, and ceremonially,” “to consecrate, dedicate, hallow,” “to purify,” “to set apart from a profane or secular use to a sacred or holy use,” “to separate from carnal and natural to spiritual purposes,” and “to venerate or reverence.”

(1) Separation from an evil, profane or secular purpose to a sacred purpose; to make or to be holy, reverent, sacred, separated, pure, hallowed; to prepare for spiritual and sacred use, to cleanse from sin and uncleanness and make free from manifestations and uses of the natural and carnal life; to make holy anything consecrated to God; the state of being holy and consecrated to God; and the devotion of a person or thing to a particular, spiritual exercise and use.

(2) Separation, dedication or consecration unto God. This includes any person or material thing that can be given entirely over to God for sacred and spiritual use, anything set apart for service unto God. Thus, the two-fold meaning of sanctification in one statement is any person or thing separated from a profane or secular use, and consecrated unto God to be used wholly for divine and spiritual use, whether sin is involved or not.

1. 1 The Threefold Moral Sanctification of Man

(1) Past or instantaneous sanctification. This refers to the initial, definite act of making a person holy. Both God and man have parts in this act. Man must first consecrate or sanctify himself to God, and then God makes him holy by the various means of the gospel, as we shall see.

(2) Present or progressive sanctification. This refers to the state of being sanctified, of growth to maturity, and of conformity to the image of Christ in all the principles of holiness that have been imparted in the initial act of making holy. The work of sanctification by God or man could not end with one act of being made holy, for if the person is made holy and does not continue in this state, he could not be considered as sanctified. There must be the state of holiness as well as the act of making holy. If there is a definite act of making holy, there must also be a definite process to keep holy.

This is required in all forms of life. Neglect a species of birds after developing them to a fine breed and see if they will not revert back to their original state. Neglect a garden after planting it and ridding it of all weeds and see if it will not revert back to a desolate state. So it is with the spiritual life of man. Neglect keeping the man holy who has been made holy and endued with the principles of holiness, and see if he will not revert back to a sinful life again. After a man has been sanctified, he must keep himself sanctified, hence the need of a daily procedure to keep holy that which has been made holy. Both God and man have a part in this, as we shall see.

(3) Future or complete sanctification. This refers to the final act and process of being made holy forever in body, soul and spirit, and preserved blameless forever. It is plainly evident that no man that has been made holy here is made absolutely and eternally holy by one act. There must be the process of keeping holy until one is made “whole” in body, soul, and spirit at the rapture and the resurrection and entrance into the eternal state.

The six points mentioned above make clear the meaning, time, place, extent, process, standing, purpose, and use of a person or a thing sanctified or separated from a profane to a sacred use. Every scripture in both Testaments is in perfect harmony with the facts stated in these points.

We conclude, therefore, that sanctification cannot be limited to dealing with sin in a person, but a holy man can sanctify himself more and more and anything he possesses can also be sanctified to God for His use. The main idea of sanctification is the setting apart of any person or thing from a profane and a secular use to a spiritual and holy use, and sin may or may not be involved in sanctification. If the person to be sanctified is sinful, then, and then only, could sin be involved. However, in the case of houses, fields, and material things, a holy person who has been saved from sin, or in the case of Christ and God, there could be no sin involved and no “old man” taken out when they are spoken of as being sanctified. In the case of God the Father, sanctification simply means “to reverence.” In the case of Christ it means “to set apart for God’s service.”

II. When Were Men in the Old Testament Sanctified?

1. 1 Men were sanctified when they were separated from the womb: “Sanctify unto me all the firstborn . . . both man and beast: it is mine . . . thou shalt set apart [sanctify] unto the Lord all that openeth the matrix” Exodus 13:2, 12.

1. 1 Men were chosen to be set apart for the service of God before birth: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee to be a prophet unto the nations” Jeremiah 1:5.

1. 1 When they made preparation to worship God: “Go unto the people, and sanctify them today and tomorrow . . . be ready against the third day for the third day the Lord will come down in the midst of the people” Exodus 19:10, 11.

1. 1 When they were set apart for the ministry (they were sanctified before, as in Point 3 above): “Thou shalt anoint them [Aaron and sons by Moses], and consecrate them, and sanctify them, that they may minister unto me in the priests’ office” Exodus 28:41.

1. 1 When they ate flesh and bread wherewith the atonement was made: “Aaron and his sons shall eat those things wherewith the atonement was made, to consecrate and to sanctify them” (thus they were sanctified daily, Exod. 29:32, 33).

1. 1 When they were “anointed” and had “the blood” applied: “Moses took the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron . . . and upon his sons . . . and sanctified them” Leviticus 8:30Hebrews 9:21, 22. There was never a time element between two applications of the blood upon any person or thing that was being sanctified.

1. 1 When they were made holy: “Sanctify yourselves, and ye shall be holy; for I am holy” Leviticus 11:44Leviticus 20:7, 8. This proves that Old Testament saints were morally sanctified and that they were holy like God (See Lesson Eighteen, Point IX).

1. 1 When they were to see miracles: “Sanctify yourselves: for tomorrow the Lord will do wonders among you” Joshua 3:5.

1. 1 When they had sinned: “Sanctify yourselves against tomorrow . . . there is an accursed thing in the midst of thee” Joshua 7:13. Sanctification had to take place every time men sinned, so there is no such thing as “once sanctified, always sanctified.”

1. 1 When a new priest was consecrated: “The men . . . sanctified Eleazar his son to keep the ark of the Lord” 1 Samuel 7:1.

1. 1 When sacrifices were offered: “I am come to sacrifice to the Lord . . . sanctify yourselves and come with me to the sacrifice. And he [Samuel] sanctified Jesse and his sons, and called them to the sacrifice” 1 Samuel 16:2, 5.

1. 1 When the ark was brought back to Jerusalem: “The priests and the Levites sanctified themselves to bring up the ark of the Lord” (1 Chron. 15:12-15).

1. 1 When a revival of religion was needed: “And they gathered their brethren and sanctified themselves” (2 Chron. 29:5, 15-19, 34; 30:3, 15-17, 24; 31:18; 35:6).

1. 1 When there was fear that men had sinned: “Job sent and sanctified them. . . . for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually” Job 1:5.

It is clear from all the above statements that sanctification is not only one or two acts, but it is a constant separation from sinful and profane uses to holy uses.

III. When Does Sanctification Begin According to the New Testament?

Sanctification began in God’s plan in eternity past Ephesians 1:4, but in the experience of each man, if sanctification means separation from a life of sin to a life of holiness, then it naturally begins, from man’s viewpoint, when he turns to God to be made holy, and from God’s viewpoint when He makes the sinner holy. One must be made holy before he can continue in holiness throughout his life. The sanctification of a man begins with the following experiences:

1. 1 When one gets salvation: “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” 2 Thessalonians 2:13. What could be more clear as to when a man is sanctified? A man then cannot be saved or get salvation except it comes “through sanctification of the Spirit” and this is when one believes the truth. Zacharias, by the Holy Ghost, said that men would serve God “in holiness and righteousness” from the time they are “redeemed,” get “salvation,” have “remission of sins,” and are “saved” Luke 1:67-77. The word “salvation” is the all-inclusive word of the gospel, as we have seen in Lesson Thirty-three, Point I, especially the last three paragraphs after Point 60. Sanctification is thus a part of salvation and should never be understood as a separate work of grace apart from it. Christ is our salvation Luke 2:30 and sanctification 1 Corinthians 1:30, and one cannot have Christ without having both. It is just as scriptural to take any other phase of salvation and number it and make it a separate work of grace from salvation, as to do this with the part of salvation called sanctification.

1. 1 When one receives Christ who is his sanctification 1 Corinthians 1:30John 1:121 John 2:291 John 3:5-101 John 5:1-5, 18. Sanctification is a result of receiving a person more than getting an experience separate from that person.

1. 1 When one is born-again. “Every one that doeth righteousness is born of him . . . he that doeth righteousness is righteous, even as he is righteous . . . Whosoever is born of God doth not commit sin . . . he cannot sin, because he is born of God . . . everyone that loveth is born of God, and knoweth God . . . Whosoever believeth that Jesus is the Christ is born of God . . . Whatsoever is born of God overcometh the world . . . he sinneth not; but he that is begotten of God keepeth himself, and that wicked one [the old man, the devil] toucheth him not” 1 John 2:291 John 3:7-101 John 4:7, 171 John 5:1-5, 18.

If the above benefits start at the new birth then they could not begin some months or years after the new birth. If one had to wait until some indefinite time after the new birth to begin to act in righteousness, cease from sin, love, know God, overcome the world, and keep himself from that wicked one (so the old man cannot touch him), then he would be a sinner until this point after being born-again and the new birth would mean nothing to him.

Peter also taught that every one born-again is “holy”: “Be ye holy; for I am holy. . . . Forasmuch as ye know ye were not redeemed with corruptible things . . . but with the precious blood of Christ . . . Seeing ye have purified your souls in obeying the truth . . . see that ye love one another with a pure heart fervently: Being born again . . . by the word of God” 1 Peter 1:15-23. One is made holy, redeemed, purified, and loves with a pure heart when born-again, or this Scripture is untrue. Heart-purity comes at the new birth and redemption, so it could not come some time later. It is by the blood and by the Word of God that we are born-again. This is how we are sanctified Ephesians 5:26Hebrews 13:12, so sanctification and the new birth takes place at the same time and by the same means.

A number of holiness groups believe that men are made holy at the new birth, and yet they constantly contradict themselves by maintaining that men are not made holy until they are sanctified sometime after the new birth. If the above Scriptures are true and man is made holy in the new birth (to the extent that he does not commit sin), then he is holy to the fullest extent of living free from the old man, the devil, and this is all that ever needs to be done. This is all that God required of Adam before he fell. The reason he does not commit sin is because he is not “of the devil” 1 John 3:8, and he “keepeth himself, and that wicked one toucheth him not.” Therefore, he could not have an old man 1 John 5:18. We have seen in Lesson Twenty-three, that the old man is the spirit and nature of the devil in men, so if the “born-again one” is free from the devil to the extent that he is not touched by him, then he is as free from the old man as he will ever be. All he has to do is to stay free from the old man as Paul commanded in Col. 2:6-7 and walk in the light as John taught in 1 Jn. 1:7; 2:1, 3-6, 9-11, 29; 3:3-10, 20-24; 4:17; 5:1-5, 18. Every man in Christ is a new creature 2 Corinthians 5:17 and is holy and free from sin and he must walk in the Spirit to remain free Romans 6:14-23Romans 8:1-13Galatians 5:16-26Colossians 3:5-17. If he stays free (which he may do at all times) he never yields to the old man any more than any other man who claims freedom from sin by other experiences.

Mr. John Wesley, the founder of “the second-work theory,” taught that sanctification begins at the new birth. We quote Page 109, in “Sermons,” Vol. 1 of The Works of Rev. John Wesley, “We allow that the state of the justified person is inexpressibly great and glorious. He is born again . . . he is a child of God, a member of Christ, an heir of the kingdom . . . peace keepeth his heart and mind in Christ Jesus. His very body is the temple of the Holy Ghost . . . He is created anew in Christ Jesus; he is washed, he is sanctified. His heart is purified by faith. He is cleansed from all corruption that is in the world; the love of God is shed abroad in his heart by the Holy Ghost which is given him. As long as he walketh in love (which he may always do), he worships God in spirit and in truth. He keepeth the commandments of God, and doeth those things that are pleasing in his sight; so exercising himself as to have a conscience void of offence towards God and towards man; and he has power both over outward and inward sin, even from the moment he is justified.”

What could be clearer as to when sanctification begins? Any other idea is entirely out of harmony with the Bible. Whatever Mr. Wesley taught after outlining his early convictions above, he never came any closer to biblical truth than in these statements. We are not contending that sanctification ends at the new birth, but we must be honest with God and His Word and teach that it begins with the new birth. Men will constantly need deeper works of grace in their lives as they conform to truth and walk in the light. This is just as much true of men who claim a special second work of grace as it is of those who do not claim this experience. To limit sanctification to one, two, or even three works of grace is missing the mark and it demonstrates ignorance of the whole truth and limits one to a shallow and stationary experience in God.

After all, even those who so limit sanctification are constantly deepening in grace and power if they are normal Christians. Limiting the constant work of sanctification to some theory of man is only an error of the mortal mind. Christian development in the lives of these people is a constant rebuke and testimony against such a theory.

1. 1 When one becomes God’s “elect”: “Elect . . . through sanctification of the Spirit [the new birth by the Spirit], unto obedience and sprinkling of the blood of Jesus Christ . . . which according to his abundant mercy hath begotten us again unto a lively hope” 1 Peter 1:2-4Ephesians 1:7Romans 8:33Colossians 3:12.

1. 1 When one is made “righteous, even as he is righteous”—at the new birth 1 John 2:291 John 3:7-101 John 5:1-5, 182 Corinthians 5:17Ephesians 4:24Galatians 5:24.

1. 1 When one “is created in righteousness and true holiness”—when one gets in Christ 2 Corinthians 5:17Ephesians 4:24Galatians 5:24.

1. 1 When one “puts off” the old man and “puts on” the new man, “which after God is created in righteousness and true holiness” Ephesians 2:8-10Ephesians 4:22-24Romans 6:3-23Romans 8:1-162 Corinthians 5:17Galatians 5:24.

1. 1 When one becomes “dead to sin” and is “raised up from the dead” to start walking “in newness of life” Romans 6:2-22Ephesians 2:1-10. This takes place when one is “saved” and “created in Christ” Ephesians 4:22-242 Corinthians 5:17-18.

1. 1 When one is “baptized into Jesus Christ” and into his body Romans 6:2-71 Corinthians 12:13Galatians 3:27-29. This takes place when we become the “children of God by faith in Jesus Christ” Galatians 3:26-29.

1. 1 When one ceases to live longer in sin Romans 6:2-7Romans 8:1-13. This takes place at the new birth 1 John 2:291 John 3:7-101 John 5:1-5, 182 Corinthians 5:1.

1. 1 When one truly reckons the “old man” dead and the “new man” alive through Jesus Christ Romans 6:6-22. This takes place when one is created in Christ Ephesians 4:22-242 Corinthians 5:171 John 5:1-5, 18.

1. 1 When one refuses to let “sin reign in the mortal body” Romans 6:12-22. One does this at the new birth 1 John 3:5-101 John 5:1-5, 18Ephesians 4:242 Corinthians 5:17.

1. 1 When one quits yielding his members as instruments of unrighteousness unto sin, and this is at the new birth Romans 6:11-221 John 3:8-101 John 5:1-18.

1. 1 When one recognizes he is free from one master (the old man, the devil) and is a servant to righteousness and the new master—God Romans 6:14-22. Paul here states that acts of obedience indicate what master is being served Romans 6:16, that a change in acts of obedience indicates a change in masters Romans 6:17-18, that the one served indicates the nature of obedience Romans 6:19-20, and that the nature of obedience indicates the wages received Romans 6:21-23. One cannot serve God and Satan at the same time, but one can serve both, one at a time Matthew 6:24. Hence the old man or the devil is not in a saved man 1 John 5:18.

1. 1 When one is made free from the law of sin and death Romans 8:1-4, 12Galatians 5:16-26. Paul illustrates freedom from sin by the marriage of a man and a woman who are bound to each other until the death of one or the other. Only on the death of one is the other one left free to marry again Romans 7:1-6. By the same token, when the believer becomes free from sin by the crucifixion and death of the old man, he is then free to marry Christ and enter the new relationship with God under the New Covenant. To claim that the old man is not destroyed until sometime after the new birth is to compare both Christ and man to adulterers, which would mean they have been illegally married before the old man is dead. Men are freed from sin at the new birth, so this is the time when they are sanctified and are free to marry Christ. If the old man is not destroyed at the new birth when one marries Christ, then Christ marries one who is still married to the devil and who has the devil in him and who is still unclean and lives in sin. This cannot be, for “the temple of God is holy” and “he that is joined to the Lord is one spirit” 1 Corinthians 3:16-171 Corinthians 6:17-20Romans 11:16.

1. 1 When one receives the spirit of adoption Romans 8:1-17. This is at redemption and forgiveness of sins Galatians 4:4-7Ephesians 1:7. Every adopted son is holy according to Eph. 1:4-5; Heb. 12:5-15; Rom. 11:16.

1. 1 When one becomes an heir to the kingdom of God 1 Corinthians 6:9-11. This is so when one is made righteous according to this Scripture and Rom. 8:1-17; 1 Jn. 2:29; 3:7-10; 5:1-18.

1. 1 When one turns “from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in me” Acts 26:18. Paul here is telling Agrippa what Christ had said to him. If Christ can be depended upon as knowing what He says, then it is clear that men are sanctified by faith in Christ at the time they turn to God and have their sins remitted, and become heirs of God. One has just as much right to argue that “forgiveness of sins” is a separate experience from the new birth and occurs some time after it, as to argue that being “sanctified by faith” is after the new birth, because “forgiveness of sins,” “an inheritance” and “sanctified by faith” are all spoken of in this same verse as the result of turning to God and light from Satan and darkness.

1. 1 When one is accepted of God Romans 15:16. Do men have to wait months or years after the new birth before being accepted by God?

1. 1 When one gets into Christ 1 Corinthians 1:2. This is when one becomes a new creature in Christ 2 Corinthians 5:17Ephesians 4:24Galatians 5:24Romans 8:1-7.

1. 1 When one becomes Christ’s: “they that are Christ’s have crucified the flesh with the affections and lusts” Galatians 5:24. One cannot belong to Christ until he has done this. But one no longer has the old man when he has done this 1 John 3:7-101 John 5:1-5, 18.

1. 1 When one is washed from all sin before justification 1 Corinthians 6:9-11. Here Paul gives the true order of these phases of salvation: “but ye are washed, but ye are sanctified, but ye are justified” (For proof of this see Points IV, V and VIII, below).

1. 1 When one becomes “one” with Christ: “he that sanctifieth and they who are sanctified are all of one: for this cause he is not ashamed to call them brethren” Hebrews 2:11. According to this all “brethren” are sanctified. One becomes “one” with Christ when he gets “in Christ” 1 Corinthians 6:17-202 Corinthians 5:17.

1. 1 When one accepts Jesus as an “offering” for sin Hebrews 10:4-18. Here Paul definitely states that “it is not possible that the blood of bulls and goats should take away sins (Verse 4), that God prepared Christ as the “sacrifice for sins” to make a New Covenant (Verses 5-9, 12), that “He taketh away the first (covenant), that he may establish the second (covenant). By the which will (second covenant) we are sanctified through the offering of the body of Jesus Christ once for all” (Verses 9-10), that “by one offering he hath perfected forever them that are sanctified” (Verse 14), that the New Covenant (because of the blood of Christ) would enable God to put His laws in the hearts and minds of men and to remember their sins and iniquities no more (Verses 16-17); and that after remission of sins there is no more offering for sin—that is, if inbred sin is not cleansed when other sins are, then there is no more offering to get rid of it, so it would have to stay (Verse 18). What could be clearer than the fact that sanctification takes place when the blood of the New Covenant takes away sins, remits sins, and cleanses from all sins, and there needs to be no more offering for sin, inbred or otherwise? The blood of the New Covenant was “shed for many for the remission of sins” Matthew 26:28 and this is what sanctifies Hebrews 10:29Hebrews 13:12.

1. 1 When one is perfect as far as the sin-business is concerned Hebrews 10:10-14.

1. 1 When one accepts the blood of the New Covenant Hebrews 10:29Hebrews 13:12. All sins are “remitted” Matthew 26:28; “forgiven” Ephesians 1:7; “washed” Revelation 1:5; and “cleansed” 1 John 1:7-9 by faith in the blood when men accept it Romans 3:24-25.

1. 1 When one comes to God. He is then saved “to the uttermost” and this must include salvation from the old man Hebrews 7:251 John 5:18.

1. 1 When sins are remitted Hebrews 10:17-18.

1. 1 When one believes that Jesus is the Christ 1 John 5:1-5. Sin is then finished forever unless sin is committed again 1 John 2:1-3, 291 John 3:7-101 John 5:18Colossians 2:6-7Romans 8:1-13.

1. 1 When one is redeemed Luke 1:68-77.

1. 1 When one believes the truth 2 Thessalonians 2:13.

1. 1 When one gets victory over fornication: “For this is the will of God, even your sanctification, that ye should abstain from fornication” 1 Thessalonians 4:3-4Galatians 5:24.

1. 1 When one gets an experience of salvation that will qualify him to “see the Lord” Hebrews 12:14. This is at the new birth John 3:1-81 John 2:291 John 3:7-101 John 5:1-5, 181 Peter 1:14-23. If sanctification does not begin for several days or even years after the new birth and since “without holiness [sanctification] no man shall see the Lord,” then all who die between the new birth and this second experience will be lost.

1. 1 When one becomes “the temple of God” 1 Corinthians 3:16-171 Corinthians 6:17-20. This is when one becomes Christ’s Romans 8:9-112 Corinthians 5:17Galatians 4:24.

1. 1 When one becomes a member of the body of Christ 1 Corinthians 12:13Ephesians 5:25-27. This is when one gets into Christ Romans 8:9-10Galatians 3:26-292 Corinthians 5:171 Corinthians 6:17.

1. 1 When one is reconciled to God 2 Corinthians 5:17-21. This is when the blood is applied and peace with God is made Colossians 1:20-23. Peace is a result of justification and justification is after sanctification as we shall see in Points IV, V and VIII, below.

1. 1 When one gets “saved,” is “granted repentance unto life,” and is “purified by faith” in the gospel Acts 11:14-18Acts 15:7-11. Here we have concrete examples of a household being saved, sanctified, and baptized in the Spirit the first time they ever heard the gospel. The angel said, “Who will tell thee words, whereby thou and all thy house shall be saved” Acts 11:14. After Peter had testified that God, Himself, had saved and baptized the Gentiles in the Spirit, the apostles said, “Then hath God also to the Gentiles granted repentance unto life” Acts 11:14-18. Later, Peter said, “God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe . . . purifying their hearts by faith” Acts 15:7-11.

If Cornelius and other Gentiles were saved, sanctified, justified, and baptized in the Spirit at one time, then there need be no time element between the blessings of God to any one else. If we accept these statements of the angel, Peter, and the other apostles, that the Gentiles were not saved before Peter preached the gospel to them, then this should settle forever the argument as to when sanctification begins. It disproves forever the claim that there must be a time between sanctification and justification. Those who reject the testimony of the angels and apostles above hold to the theory that Cornelius was already saved because of Luke’s record of him in Acts 10:1-4, but not one statement in this passage says he was saved.

(1) The word “devout” simply means “religiously pious.” It is used of unsaved people in Acts 2:5, 38; 10:7; 13:50; 17:4, 17, so it does not prove that Cornelius was saved.

(2) The fact that he “feared God” does not prove that he was saved, as other sinners also feared God 1 Samuel 12:182 Kings 17:32-33, 41Jonah 1:16.

(3) Because he “prayed to God always” does not prove that he was saved, for other sinners prayed often and gave alms Matthew 6:1-7Luke 1:10Luke 18:9-14. That his prayer was heard does not prove that he was saved, for God has heard the prayers of other sinners Judges 11:30Luke 18:9-14.

1. 1 When one believes in the heart and confesses with the mouth that God has raised Jesus from the dead: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation Romans 1:16Romans 10:9-10. When one is righteous he is holy and he is as righteous as Christ when born-again 1 John 3:7. Salvation comes through sanctification and belief of the truth 2 Thessalonians 2:13, so one is sanctified when he believes unto righteousness and unto salvation.

1. 1 When one has his conscience purged from dead works to serve the Living God Hebrews 9:13-15. This is at the new birth 2 Corinthians 5:17Romans 8:1-131 John 5:1-18.

1. 1 When one is brought to obedience at the new birth and salvation 1 Peter 1:2Romans 6:14-23Romans 8:1-131 John 3:91 John 5:1-18.

1. 1 When one purges himself of the affairs of this life; that is, consecrates himself to give them up so that God can cleanse him of them 2 Timothy 2:4, 21. This is at the new birth 2 Corinthians 5:17Ephesians 4:241 John 2:291 John 3:91 John 5:1-5, 18.

1. 1 When one becomes a son of God Romans 8:1-17John 1:121 Peter 1:4-101 John 2:291 John 3:7-101 John 5:1-5, 181 Peter 1:14-23. It is unthinkable, much less biblical, to believe that a man can become a child of God, be a partaker of the divine nature, be freed from sin and Satan, and be made a new creature, recreated in righteousness and true holiness Ephesians 4:242 Corinthians 5:17, and still be unholy, unsanctified, and impure in heart and life. This would be admitting that God, Himself, was unholy and by regeneration could produce only an unholy child.

1. 1 When one gets into the olive tree. Every “branch” in it is “holy” Romans 11:16. This means getting into Christ, as in 2 Cor. 5:17; Rom. 8:1-16; Eph. 4:24.

1. 1 When one is a fit candidate for water-baptism, which is a symbol of the crucifixion of the old man Romans 6:3-6Colossians 2:12-141 Peter 3:21.

1. 1 When one becomes a “lively stone” in the “holy” temple of the Lord at the new birth 1 Peter 2:5-10. Verse 5 says that every stone is holy. Ephesians 2:19-22 says the whole building is holy. Ephesians 5:26-27 says the whole Church is holy. Romans 11:16 says every branch in the olive tree is holy, so all are holy when saved or they will not see the Lord or have part in the first resurrection Hebrews 12:14Revelation 20:4-6.

1. 1 When one is called to glory and virtue 2 Timothy 1:91 Peter 1:2-4, 14Romans 8:1-28. Everyone saved at all is created holy Ephesians 4:24.

1. 1 When one comes out from among the ungodly people and unclean things of sin at the new birth 2 Corinthians 6:14-18. Then God dwells in him and everyone God dwells in is holy 1 Corinthians 3:16-17.

1. 1 When one becomes a “brother” in Christ at the new birth. Every brother is holy Romans 11:16Romans 12:1-2Ephesians 1:4Ephesians 4:24. This is why Christ is not ashamed to call them “brethren” Hebrews 2:11-13Hebrews 3:1.

1. 1 When one partakes of the heavenly calling Hebrews 3:1 and certainly this is the moment one is made a new creature in Christ 2 Corinthians 5:17Ephesians 4:24.

1. 1 When one is made fit for the first resurrection Revelation 20:4-6. It is at the new birth that men are made fit for Heaven John 3:51 John 3:7-101 John 5:1-18. Thus it is very clear that the new birth means more than some holiness groups teach.

IV. When Are Men Justified?

The words “justify,” “justification,” etc., are used 64 times in the Bible and not once is it stated that justification comes before sanctification, either in the initial act of making holy or in the process of sanctification and justification throughout life. Not once does the Bible state there is a time element between these two phases of salvation. Just the opposite is taught in Scripture. Men are justified:

1. 1 When they are washed and sanctified: “Such were some of you; but ye are washed, but ye are sanctified, but ye are justified . . . by the Spirit of our God” 1 Corinthians 6:9-11. If there is any time between sanctification and justification, it is the same length of time between a judge in court saying “not guilty” and the man being automatically justified in the eyes of the law again. Justification comes immediately after washing and sanctification, and at the same time.

1. 1 When they repent: “God be merciful to me a sinner. I tell you that man went down to his house justified” Luke 18:13, 14.

1. 1 When they believe: “By him all that believe are justified [made not guilty] from all things [including inbred sin], from which ye could not be justified by the law of Moses” Acts 13:38, 39.

1. 1 When they are redeemed by faith in the blood: “Being justified freely by His grace through the redemption that is in Christ Jesus . . . through faith in His blood, to declare His righteousness for the remission of sins” Romans 3:24-30Romans 5:1Galatians 2:16, 17Galatians 3:24.

1. 1 When they get into grace: “Being justified by His grace” (Titus 3:4-7); “By whom also we have access by faith into this grace” Romans 5:1-2Romans 3:24, 25.

1. 1 When they accept the call to holiness: “Whom he called, them he also justified” Romans 8:30.

1. 1 When they are regenerated, saved and renewed: “He saved us by the washing of regeneration, and renewing of the Holy Ghost . . . being justified by His grace” (Titus 3:4-7).

1. 1 When they are brought to Christ: “The law was our schoolmaster to bring us unto Christ, that we might be justified by faith” Galatians 3:24.

1. 1 When they are reconciled: “Being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” Romans 5:9-112 Corinthians 5:17-19Colossians 1:20-23.

1. 1 When they have all sins blotted out and remitted: “I am he that blotteth out thy transgressions . . . thy sins . . . that thou mayest be justified” Isaiah 43:25, 26Acts 13:38, 391 Corinthians 6:9-11.

Justification is spoken of as the last phase of salvation that makes holy in the initial stage of sanctification, that makes clear before God, and that clears the record of everything God has against us Romans 3:24-30Romans 5:1-11Acts 13:38, 391 Corinthians 6:9-11. It is spoken of as the final settlement of differences between men Job 11:2Job 13:18Job 27:5Job 32:2Job 33:32Proverbs 17:15Isaiah 5:23Luke 10:29Luke 16:15. It is used of men justifying God; that is, clearing God of all blame Psalms 51:4Luke 7:29Romans 3:26. It is used of people who justify themselves when they think they are not guilty Jeremiah 3:11Ezekiel 16:51, 52Job 9:20Job 13:18Job 32:2Luke 16:15. Thus justification of man by God simply means that when God washes and sanctifies a sinner, He declares him not guilty 1 Corinthians 6:9-11Acts 13:38, 39. God could not declare any man not guilty who has not been sanctified and cleansed from all sin, including inbred sin. As long as the old man or the spirit of the devil is in a man he is still guilty and condemned.

1. 1 Paul definitely states that a man is washed and sanctified before he is justified as proven above in Point IV, 1. Are we to agree that the Holy Spirit speaking here through Paul made a big blunder in putting sanctification before justification? 1 Corinthians 6:11. Does not God know the true order of His own work?

1. 1 Justification naturally follows sanctification, even if there is a fraction of a second between them, for sanctification is the setting apart of a man to be made holy by God and justification is the act of declaring the man holy after he is sanctified. Sanctification is a change of service from Satan to God Acts 26:18, while justification is a change of state from sin to holiness, and a new standing before God. Sanctification in the initial stage is that of separation and cleansing the sinner who sanctifies and separates himself from sin and turns to God. Justification, in the initial act, is that of declaring a sinner righteous. Sanctification makes the sinner not guilty, and justification declares him not guilty. Sanctification is more the act of a man being made righteous and holy by separation unto God, and justification is more the act of acceptance of a man as being holy and a full citizen of Heaven.

God cannot justify a man until He has sanctified and cleansed him of all sin. He could not legally declare a man not guilty who is still guilty of the least sin, much less should he have the old man, the biggest part of sin, in him. God cannot tolerate half-heartedness in choice and service. He requires our all in obeying the moral law. He accepts nothing as virtue but entire obedience to His law, as we have seen in Lesson Twenty-three. Any act contrary to His law is sin, and inbred sin is no exception. He could not justify a man who is not free from inbred sin and who is not perfectly holy as far as the sin-question is concerned. He cannot justify a sinner who renders only partial obedience. He would be disqualified as the Moral Governor if he upheld and justified a man who still had inbred sin or any other sin in him. The law must be repealed that condemns inbred sin, before God can justify one who is still condemned by being under the control of this sin, which is the very devil himself working in the children of disobedience Ephesians 2:1-3. God could not justify a man who is still bound by the devil and who is still a slave to sin and Satan. One is still in this state who has not been made free from the law of sin and death and who has not had the old man crucified and destroyed from dominating his life as in Rom. 6, 7, and 8. If the sinner comes to God to be cleansed from all sin and has consecrated to the limit to get rid of all sin, and God does not do His part, then He is responsible for sin remaining in man. God would then become a party to man continuing in sin, and this cannot be. God cleanses from all sin when he saves, sanctifies and justifies a man 1 John 1:7-91 John 3:7-101 John 5:1-182 Corinthians 5:17.

In civil courts, a transgressor of the law cannot be justified again in the eyes of the law until he has paid the full penalty or has been declared not guilty. Getting rid of all that the law has against a man is the first thing, then he is automatically justified. So with a sinner, getting rid of all that God has against him is the first thing, and this is what we call sanctification. Declaring one holy and just in the sight of God is the next thing, and this we call justification. When one is in this justified state it is as if God had never had anything against him. He is as clear before the moral law as one who has been made clear before civil law.

To argue that the old man is still in the justified man is to say that God does not hold a man guilty of having the old man or the devil in him. If he is “not guilty” in this case then there is no inbred sin to cleanse by a further work of grace. If he does have inbred sin during the days, months, or years between the two works of grace, then he could not possibly be justified until the last work of grace that cleanses from sin. If he could be justified while having inbred sin or the devil in him, then he is not held responsible for this as God does not hold it against him, and therefore, there is no need of ever getting rid of it. Hence, there is no need of ever getting a special work of grace to get rid of the biggest part of sin in the believer, or to get rid of something God never holds against him.

In the continued aspect of redemption, sanctification is the constant perfecting of life and conduct as one continues to separate himself to a life of holiness. Justification is the continued imputation of God’s righteousness as the believer walks in the light and in the sanctified and justified state. Sanctification is the continued citizenship in God’s kingdom through continuous consecration to complete obedience to the law and will of God, while continued justification is the state of acquittal of all condemnation and the declaration of full citizenship. Continued sanctification means keeping the life and conduct holy, while justification has to do with man’s continuous standing before God in life and conduct. Continued sanctification is the process of keeping holy (after the initial act of making holy), while continued justification is the process of declaring one to be righteous who stays holy (after he is justified in the initial act of acquittal). If there is any time element between sanctification and justification it is the same length of time as when a judge in court says not guilty and the defendant is automatically at that moment justified again in the eyes of the law as if he had never broken the law.

A man is justified when he “is washed and sanctified” 1 Corinthians 6:11; “repents” Luke 18:13-14; “believes” Acts 13:38, 39; “is redeemed by faith in the blood” Romans 3:24-30Romans 5:1Galatians 2:16, 17Galatians 3:24; “gets into grace” Romans 5:1, 2Romans 3:24, 25; “accepts the call to holiness” Romans 8:301 Thessalonians 4:3-7; “is renewed, saved and regenerated” (Titus 3:4-7); “is brought to Christ” Galatians 3:24; “is reconciled” Romans 5:9-112 Corinthians 5:17-19Colossians 1:20-23; and “when all sins are blotted out and remitted” Isaiah 43:25, 26Acts 13:38, 391 Corinthians 6:9-11.

1. 1 Justification is spoken of as being the last phase of salvation that makes holy in the initial stage of redemption, that makes clear before God, and that clears the record of everything God had against us Romans 3:24-30Romans 5:1-11Acts 13:38, 391 Corinthians 6:9-11.

1. 1 Justification is spoken of as the final settlement of differences between men Job 11:2Job 13:18Job 27:5Job 32:2Job 33:32Proverbs 17:15Isaiah 5:23Luke 10:29Luke 16:15. In the case of a sinner and God, the settlement of differences is completed in sanctification, and the result of this settlement is justification.

1. 1 Justification is spoken of as men justifying God; that is, clearing God of all guilt and blame Psalms 51:4Luke 7:29Romans 3:26. So it is, when a sinner is justified he is cleared of all guilt by being made holy by God.

1. 1 Justification is used of people who try to justify themselves and think they are not guilty Jeremiah 3:11Ezekiel 16:51, 52Job 9:20Job 13:18Job 32:2Luke 16:15. Justification is the state of one who is not guilty of sin in any degree in his life, because he has been sanctified by the blood, the Word, and the Spirit of God in redemption 1 Corinthians 6:9-11Acts 13:38, 392 Corinthians 5:17.

VI. To What Extent is a Sinner Sanctified in the Initial Act of Making Holy?

The following points and Scriptures prove that a man is sanctified and made holy in salvation to the extent:

1. That all sins are remitted Matthew 26:28Luke 24:47Acts 2:38Acts 10:43Romans 3:24, 25.

2. That all sins are forgiven Ephesians 1:7Colossians 1:141 John 1:91 John 2:12.

3. That he is saved from all sin Matthew 1:21Romans 3:25Acts 3:19.

4. That he is washed, sanctified and justified from all lusts and works of the flesh and of the mind 1 Corinthians 6:9-11Romans 9:1-13Galatians 5:16-26Ephesians 2:1-10Revelation 1:5.

5. That he is fully reconciled to God from wicked works 2 Corinthians 1:14-21Romans 5:1-11Colossians 1:14-21.

6. That he is fully purged from his old sins Hebrews 1:3Hebrews 9:22Hebrews 10:1-182 Peter 1:9.

7. That his conscience is fully purged from dead works to serve the Living God Hebrews 9:14Hebrews 10:1-18Acts 15:7-11.

8. That all sin (including inbred sin or the old man) is put away and taken away John 1:29Hebrews 9:261 John 1:7.

9. That he is a new creature in Christ with all old things gone and now all things are of God 2 Corinthians 5:17Galatians 5:24.

10. That he is justified from all things Acts 13:38, 39.

11. That he is purified in the heart by faith and has been granted repentance unto life Acts 11:14-18Acts 15:7-11.

12. That he has no more condemnation as long as he walks in the Spirit and ceases to walk in the flesh Romans 8:1-13John 3:16-21John 5:241 John 3:21-23.

13. That he has salvation Romans 1:16Romans 10:9-102 Thessalonians 2:13.

14. That he is fully saved Matthew 1:21Romans 10:9-10Ephesians 2:1-9Hebrews 7:25.

15. That he is genuinely converted Matthew 18:3Acts 3:19.

16. That he is fully regenerated, adopted into God’s family and made an heir of God Romans 8:1-18.

17. That he is dead indeed unto sin and fully alive unto God Romans 6:6-23Romans 7:1-61 Peter 2:241 John 5:1-5, 10Galatians 2:20.

18. That he is righteous, even as he is righteous 1 John 3:7 and this means perfect freedom from sin and Satan 1 John 2:6, 151 John 3:4-101 John 4:171 John 5:1-5, 10John 17:14-16Romans 8:1-13Galatians 5:16-24Colossians 3:5-17.

19. That he has the fruit of the Spirit and is filled with the Spirit in a measure as listed in Lesson Eighteen, Point IX.

20. That the flesh with the affections and lusts has been crucified Galatians 5:24Romans 6:3-23Romans 8:1-13.

21. That he is as clean and free from the old man or inbred sin and sins as the blood can ever make him at that moment and that if he stays this way by means of redemption and daily walk in the light he will remain clean and free Romans 6:3-22Romans 8:1-132 Corinthians 5:17Colossians 2:6-71 John 1:7-91 John 3:4-101 John 5:1-5, 10.

22. That he is spiritually alive and as holy as the blood can make him from the sins that damn the soul Ephesians 2:1-9Romans 6:1-23Romans 8:1-131 John 1:7-91 John 3:4-101 John 5:1-18.

23. That he has the blessings described in Point III, above.

24. That he is a fit candidate for the enduement of power for service to God and man, as taught in Lesson Thirty.

25. That he is ready to continue in holiness and righteousness in the experimental aspect of progressive sanctification, as in the passages referred to in Point VII, below.

The life of conforming to the revealed will of God as one walks in the light is not the same as being cleansed from all sin and delivered from the old man or Satan. If one walks in the light daily, then he is not breaking the law or transgressing the will of God and consequently has no sin to confess daily. It is only when, if ever, sin is committed that it needs to be confessed. If Lucifer and the angels and Adam had remained holy and had walked in the ways of God on every occasion, then they would not have become sinners. They would have continued absolutely holy to this day. So with the newborn soul, if he continues daily in holiness no sin will ever be committed Romans 6:1-23Romans 8:1-131 John 2:291 John 3:4-101 John 5:1-18.

VII. Biblical Proof of Present or Progressive Sanctification

We have seen that holiness begins when a sinner is sanctified and made holy by a definite and an instantaneous work of grace in salvation. Since he is made holy in the new birth it needs only to be shown here the progressive aspect of a holy walk in God from the new birth throughout life. Space will not permit a lengthy discussion of the progressive and complete aspects of sanctification. The Scriptures are so clear in themselves that references only will be given. Our main purpose has been to show that real freedom from sin and holiness begins at the new birth and not some months or years after salvation. If one who professes to be saved continues in sins and bad habits, we have to conclude that he did not really get born-again or become a new creature. If he later gets victory over his sins by going to God in prayer, we cannot say that he was saved when he professed, and that he was later sanctified by another work of grace.

The truth is that when one becomes a new creature old things will pass away, and one is not saved or sanctified until then or Scriptures are untrue 2 Corinthians 5:17Galatians 5:24Ephesians 4:241 John 1:7-91 John 2:291 John 3:5-101 John 5:1-5, 18. Any number of times a man professes to get saved or sanctified it is a falsehood if it does not really happen. But when it happens it will be as the above Scriptures teach and not as certain theories of men teach. The one who gets such an experience is both saved and sanctified regardless of what men may say. Note the following plain Scriptures on continued and progressive holiness throughout life:

1. Statements of Jesus on progressive sanctification Luke 9:23John 8:31-34John 13:23-26John 15:2John 16:13-16John 17:17-19Revelation 2:7, 10Revelation 3:3, 5.

2. Statements of Luke on progressive sanctification Acts 13:43Acts 14:22Acts 15:41Acts 16:5Acts 18:26.

3. Statements of Paul on progressive sanctification (Rom. 1:11, 17; 2:7; 4:12; 5:3-4; 6:3-22; 7:4-6; 8:1-13; 11:20-22; 12:1-21; 14:19; 16:25, 26; 1 Cor. 1:7-10; 9:27; 11:31-34; 15:58; 16:13; 2 Cor. 3:18; 4:16; 5:9; 7:1; 10:4-6; 13:11; Gal. 5:1, 13, 16, 24-26; Eph. 2:19-22; 3:16-21; 4:1-3, 12-32; 5:1-18; 6:1-18; Phil. 1:6, 9, 25, 27; 2:12-15; 3:7-15; 4:8-9; Col. 1:9-11, 23-29; 2:3, 6-9; 3:1-17; 4:12; 1 Thess. 2:2-13; 3:1-12; 5:11-23; 2 Thess. 1:3-5; 2:13-17; 3:3; 1 Tim. 1:18; 4:12-16; 5:21, 22; 6:12-14; 2 Tim. 1:13-14; 2:4, 19-26; Titus 2:7-14; Heb. 3:6, 12-14; 4:11; 5:11-14; 6:1, 2, 11, 12; 10:23, 35-39; 12:1, 2; 13:20-21).

4. Statements of James on progressive sanctification James 1:3, 4James 2:14-26James 3:2James 4:4-10James 5:1-12.

5. Statements of Peter on progressive sanctification 1 Peter 1:5, 91 Peter 2:1-2, 111 Peter 3:8-121 Peter 4:1-4, 151 Peter 5:5-102 Peter 1:4-102 Peter 3:14-18.

6. Statements of John and Jude on progressive sanctification 1 John 1:6-71 John 2:1-6, 241 John 3:1-3, 61 John 5:1-5, 18.

Not one of the above attainments and requirements are completely finished in the believer once and forever until complete sanctification is experienced, as in the Scriptures in Point X, below. One must walk in holiness after he is made holy. One or two acts of grace will never keep a man holy forever; otherwise it would be the same as “once in grace always in grace.” There are hundreds of warnings and admonitions in both Testaments for one to stay holy after one has been made holy (as we shall see in Lesson Thirty-five, Point VI). Every man should have a normal growth in grace and knowledge to the perfected state. He is perfectly holy in every stage of his growth to maturity in Christ. The Bible teaches growing perfection, that is, a normal Christian walking in all the light is perfect in every stage of his growth in grace; and complete perfection after one has reached full growth Philippians 3:10-16Hebrews 5:11-14Hebrews 13:211 Corinthians 2:61 Corinthians 3:1-3James 1:4, 22James 3:2, 172 Peter 1:4-102 Peter 3:18Matthew 5:48Ephesians 4:13Colossians 1:28Colossians 4:122 Timothy 2:212 Timothy 3:15-17. Man must quit the sin business in all of his growth in grace, as we have repeatedly seen.

In this state of progression to full conformity to Christ a believer, because of lack of knowledge, may act contrary to what Christ Himself would do. He may manifest faults and make mistakes, but if he is truly obedient to the light he has, failure will be discovered and put out of his life. Such faults and mistakes would become sinful to the point of damning the soul if light were refused and conformity to truth rejected. In such case one would soon revert to the sinful life and become a rebel again Romans 8:12-13Galatians 6:7-8James 5:19-201 John 1:7. When we refer to faults and mistakes in growth in knowledge, we do not refer to the sins that damn the soul listed in Mk. 7:19-21; Rom. 1:29-32; 1 Cor. 6:9-11; Gal. 5:19-21; Col. 3:5-10. These must never be indulged in again or one is of the devil again 1 John 3:8-10Ephesians 2:1-3John 8:41, 44Romans 6:14-22Romans 8:1-13Galatians 6:7, 8. We refer only to the human traits of the natural man that have been used throughout life in self-gratification. Certain habits have been formed and there is a lack of experience, refinement, and godliness that needs to be eliminated so one can conform to true God-likeness. It takes time and patient dealing on the part of God and patient yielding on the part of man for him to get wholly conformed to the image of Christ and act on all occasions as God would act under the same circumstances. The believer must learn to obey. Even Christ learned obedience by the things which He suffered Hebrews 4:14-16Hebrews 5:8, 9.

A new believer may do many things a more mature one would not, and yet do so without committing sin. Each must walk according to the light he has received. A person new in a country or society must learn to conform to the laws governing that realm. He may be excused in breaking laws and customs until he learns, but when he does learn the standards of the country he is inexcusable and is punished for violation of them. Likewise, a new believer must learn to adjust his ways to the new life and learn to conform to spiritual laws of which he has been in ignorance all his life.

Some mistakes in learning will be made, but these are not the same as committing the sins that will damn the soul as found in Rom. 1:29-32; Mk. 7:19-21; Gal. 5:19-21; 1 Cor. 6:9-11. When one commits these sins he dies spiritually and will be lost if they are continued in until death Romans 8:12-13Galatians 6:7-8Ezekiel 18:4James 5:19-20.

Many preachers do not know the difference in the mistakes in the natural and normal adjustments of human living to the new life and the definite sins that will damn the soul. Many others do not know the difference between temptations to sin and actual breaking of the law. Many holiness groups are in ignorance of the difference between having the old man in them and having temptations. They conclude that because a man is tempted he still has the old man, the devil, in him and that he was never sanctified. It is believed by them that when one gets sanctified, that he never will be bothered with the old man again. This is one of the greatest errors in Christendom today. It matters not how many works of grace one gets, he will always be tempted to go back into sin. One can get to the place in Christ where he is so taken up with spiritual things and he is so victorious over the flesh, the world, and the devil that they will not have any appeal to him, but even in this state temptations will be present and the devil will constantly try to overthrow him and cause him to Fall from this spiritual life.

Adam and Eve were tempted before the Fall and Christ was tempted without ever having the old man or sin in Him. It would have been very foolish of these sinless persons to conclude by the temptations that they had an old man in them. Temptations are from an outside source appealing to created faculties and they are never sin in themselves. No sin is committed until temptation is yielded to, sin is completed, and the law of God is broken James 1:13-16. One is as free as he can be to exercise every created faculty of his being within the bounds of the law. It is only when these faculties are used in breaking the law that sin is committed. One can satisfy every appetite, passion, and desire of his being short of breaking the law. The exercise of normal and natural powers is not sin unless the law is broken. For example, God has provided lawful and natural marriage relations between men and women to enable them to carry out creative purposes, but unlawful relationship is adultery and fornication. God has provided that men satisfy their appetites in eating and drinking, but to satisfy themselves with forbidden drinks and harmful things to the body is sin. And so it goes with all kinds of acts called sins. The same practices can be indulged in as far as God’s law permits, but when such acts go beyond what God specifies then they sin. Let no man think that it is sin to satisfy his normal appetites and desires as God permits, or that temptations to commit these acts contrary to the law of God is sinful. Temptations are not sin until actual transgression of the law is finished James 1:13-16.

Certain religious people constantly pray for God to dehumanize them and take from them the very faculties that God created and purposed to be in every man. No man needs to be uncreated, but all need to be recreated in Christ so that self-control can be reestablished in daily living Galatians 5:22-23. Even Paul had to keep his body under subjection and no man could say that he was unsanctified 1 Corinthians 9:27. Peter, Paul and others got in sharp contentions after they were sanctified and otherwise failed God on a few occasions, thus proving that all men must be constantly alert lest Satan cause them to make the wrong move and bring reproach on the gospel Galatians 2:11-16Acts 5:1-11Acts 6:1-5Acts 11:2-3Acts 15:35-41.

There is no experience of grace that will annihilate the old man, the devil, or any of his demons and keep them from seeking to overthrow the children of God, so men who claim a special sanctification must learn sooner or later that they must walk and live in the Spirit or they will again fulfill the lust of the flesh Galatians 5:16-24. It is not the question of being unsanctified or of having the old man in one when temptations come, but it is a demonstration that the devil is still alive and seeking whom he may devour 1 Peter 5:8-9.

VIII. Sanctification Does Not Begin After Justification

Some teachers speak of sanctification subsequent to justification, but the only way to understand this statement is in connection with progressive sanctification throughout life after one has been sanctified and justified in the initial definite act of making holy at the new birth, as proven in Point III, above. To believe that sanctification begins with a special second work of grace some days, weeks, months, or years after salvation, at which time the old man, the devil, is taken out of the believer and holiness begins in him is unscriptural and illogical, as proven by the following arguments:

1. 1 No such doctrine as holiness beginning after justification is mentioned in Scripture.

1. 1 As explained in Point III above, holiness begins at the new birth.

1. 1 No blessing of God is ever numbered in Scripture. Paul does mention a second benefit or grace in 2 Cor. 1:15, but this refers to the benefit of his second ministry to Corinth, and in this sense the same people enjoyed a third benefit by his third visit in ministering the grace of God to them 2 Corinthians 13:1. The Corinthians were already sanctified and justified when Paul wrote the first letter to them 1 Corinthians 1:21 Corinthians 6:9-11, so he could not be referring to a second work of grace to sanctify them when he mentioned the second benefit.

1. 1 Sanctification is not once mentioned in Scripture in connection with the words “second,” “work,” or “grace,” so the theory that sanctification begins sometime after salvation by a special second work of grace is purely a human doctrine. If such a thing is mentioned in Scripture, where?

1. 1 The above theory is purely of human origin and is a recent manufacture based upon the teachings of John Wesley. In the first place, no such theory was ever held by Wesley as sanctification beginning with a work of grace sometime after salvation. Mr. Wesley taught that sanctification began with the new birth and when a man was justified. This fact he is consistent about in all of his writings. We now quote Page 385 of the same volume quoted in Point III, 3, above, “How naturally do those who experience such a change (referring to the sanctification in the new birth) imagine that all sin is gone; that it is utterly rooted out of the heart . . . But it is seldom long before they are undeceived, finding sin was only suspended, not destroyed. Temptations return, and sin revives; showing that it was but stunned, not dead. They now feel two principles in themselves, plainly contrary to each other; the flesh lusting against the Spirit; nature opposing the grace of God.”

In spite of this argument leading up to the conclusion that a special work of grace was necessary to get rid of revived sin in the nature, Wesley still maintained that sanctification began with the new birth. To quote him again on Page 406 of the same volume, “When we are born again, then our sanctification, our inward and outward holiness, begins; and thenceforward we are gradually to grow up in him who is our head.” In the same book he taught that holiness begins in the new birth and gradually expands until by one all-surrendering act or faith in Christ, it reaches an instantaneous completion. He called this “perfect love” and “Christian perfection.” Wesley taught that in this experience the power of sin is broken so that inbred sin does not dominate the believer any more.

This is the same as we have stated above that one can get to the place in Christ where temptations will not have the appeal to him like they will in a less spiritual state. But this does not mean that the old man, the devil, is dead or that he never bothers one again. Mr. Wesley was true to the Bible in all of his teachings until he began to conceive that sin is only temporarily stunned in a new believer and that there remains sin in the heart and that every believer must go through a long struggle with two natures in him fighting against each other until the evil nature is finally killed by a full surrender to God.

The truth is that sin is dead, not merely stunned in the believer at the new birth, and it can always be so if one walks in Christ as he has received Him Colossians 2:6-7. One must constantly reckon himself dead to sin, not only for a period in his life, but for all his life Romans 6:6-23. One must always walk after the things of the Spirit and mortify the deeds of the body to live Romans 8:1-13. One must walk and live in the Spirit and the more he does this the more he has victory and the less he will feel temptations Galatians 5:16-26. One is created in righteousness and true holiness and he must keep this way in life and conduct Ephesians 4:24Galatians 5:24. There is no statement in Scripture that says that the old man is stunned and then later he is killed by a special work of grace. All these fallacies come from a misunderstanding of what the old man really is.

As we have seen in Lesson Twenty-three, the old man is nothing more or less than the spirit and nature of the devil working in men of disobedience and this old man that dominated every man before the new birth is destroyed from working in the believer by the power of God at the born-again, new creature experience, as proven in 2 Cor. 5:17; Gal. 5:24; 1 Jn. 5:18. The wicked one does not touch the born-again one if he keeps himself from the devil and his works. The devil is never destroyed in the sense of annihilation. He is still alive after the believer is delivered from him. But he constantly seeks to devour the child of God and this is where the temptations come from that make some people think that they still have the old man in them. They do not have the devil in their lives unless they permit him to again dominate them by going back to the old life. Sin is not brought back from being stunned but it is made alive again by yieldedness to the devil.

After all, when the Bible speaks of death to sin it means separation from sin and when one is in sin he is dead to God and righteousness. When one leaves God and goes back into sin again he becomes dead to God. When one leaves the devil to serve God he is dead to sin and the devil. Death in Scripture, regardless of what death is referred to, means “separation,” as we have already made clear in Lesson Nine, Point VII, 7, so when we speak of the old man being dead or of men being dead to sin and the old man we simply mean that we have been separated from sin and the old man. Both sin and the old man are still in existence but as far as the believer is concerned he must reckon himself dead to them. Regardless of how many works of grace one may have, he will always have to reckon himself dead to sin, and its power in his life will remain broken Romans 6:6-23Romans 8:1-13.

1. 1 Sanctification beginning after justification was never taught by one writer of the Old Testament. They use “sanctify” with its various endings 110 times, and use other words describing redemption many hundreds of times, and not once do they even hint that sanctification is a separate work of grace from salvation and comes after the new birth. Not one writer of the Old Testament testified to such an experience, but they repeatedly spoke of being saved, getting salvation, etc. Not once is this doctrine referred to in promise, prophecy, covenant, or history.

1. 1 In the teachings and ministry of Jesus we do not find a trace of such doctrine as holiness beginning after justification. Never did He tell a person whom He forgave and cleansed from sin that he needed another work of grace to complete the work. If such were to be taught it would have been made clear by Jesus so that His disciples could follow His example. He forgave many and cast out all demons from their lives and no second work was necessary to get rid of demons and the old man, the devil. He merely told them to “sin no more” and such would not have been possible if the devil was left in control Matthew 8:28-34Matthew 9:1-8Luke 7:36-50Luke 8:2John 1:1-14John 8:1-11John 9:1-41Luke 19:9Luke 18:9-14Luke 23:43John 4:7-41, 49John 7:31John 8:30-31John 11:45John 12:11, 42.

Jesus mentioned sanctification of the temple Matthew 23:17-19, of Himself by God John 10:36, of Himself by Himself John 17:19, and of the disciples to be set apart for the full ministry as He was, and of their continued sanctification by the Word as they receipted knowledge John 17:17-19John 20:21. But apart from these references Jesus never mentioned the subject in any of His sermons and conversations on redemption and the Christian life, as recorded in four Gospels. Thus it is no wonder that the disciples said so little about sanctification and never once taught it as a separate experience after salvation.

1. 1 Peter, in starting the gospel program in Acts, did not mention sanctification as beginning after salvation. He did require men to repent, be baptized, be converted, turn from their iniquities, have their sins blotted out, get salvation, be saved, work righteousness, and believe the gospel, but he did not once mention sanctification in any sense, much less as a necessary special work beginning after the above experiences Acts 2:38Acts 3:16-19, 26Acts 4:10-12Acts 5:31Acts 8:22Acts 10:34, 35Acts 11:14-18Acts 15:7-11. Even in his two books, he mentioned man’s sanctification only once and then he made it clear that it takes place when one becomes God’s elect and is begotten again 1 Peter 1:2-9.

If Peter could preach several sermons, give answers to men on what they must do to be saved, defend himself in several court trials, and write two books without mentioning sanctification as a work beginning sometime after the new birth, then it will not be too far wrong for us to follow his teaching. Thousands were saved, converted, baptized in water and in the Holy Spirit under such preaching mentioned above, and the same experiences take place today without reference to a special work of sanctification sometime after salvation.

1. 1 Sanctification as a work of grace beginning after justification was not required of the business elders Acts 6:3-7. It was not part of Philip’s message to Samaria or to the eunuch Acts 8:1-40. He preached Christ, and when one gets Christ he gets sanctification, for Christ is our sanctification 1 Corinthians 1:30.

1. 1 Paul, in the book of Acts, did not mention sanctification as beginning after justification. He only mentioned sanctification twice in all his sermons Acts 20:32Acts 26:18. The first passage does not say when men are sanctified, but the second one does. It takes place when “men turn from darkness to light, and from the power of Satan unto God” and when they “receive forgiveness of sins” at the new birth (See Point III, 18, above).

Paul mentioned salvation, forgiveness, conversion, justification, repentance, and other phases of salvation many times in Acts, but never did he say that sanctification took place after these experiences Acts 13:23, 26Acts 15:3Acts 16:30-34Acts 17:30Acts 20:20, 21Acts 26:17, 18Acts 28:25-28. These passages show what men must do to be saved from sin and Satan. Not once is anyone told to seek for a special work of grace after these experiences. Not once did he refer to such an experience in any of his many testimonies as recorded in the New Testament Acts 9:17, 18Acts 22:1-21Acts 23:1-10Acts 24:10-22Acts 26:1-32Romans 1:5Romans 6:1-23Romans 8:1-131 Corinthians 15:1-10Colossians 1:11-24Colossians 2:1-20Philippians 3:1-211 Timothy 1:9-16. What a contrast in these testimonies and those of some modern saints who cannot testify unless they stress being sanctified so many days, months or years after salvation!

1. 1 What men were told to do in order to be redeemed is not only clear as set forth in the above points, but what men actually did do to be saved is plainly recorded in the gospels and in the book of Acts. They “believed” John 3:16John 4:33Acts 4:4Acts 8:12, 13Acts 9:42Acts 11:21Acts 13:12, 38Acts 16:34Acts 17:4, 12Acts 18:8Acts 19:18Acts 28:24; “turned to God” Acts 9:25Acts 11:21Acts 15:19Acts 26:18; “heard, attended to, and received the Word” Acts 2:41Acts 4:4Acts 16:14; “confessed, showed their deeds” Acts 19:18; and “believed the gospel” Acts 8:12, 37Acts 15:15. Not one time are we told that any man sought for or received sanctification sometime after salvation.

1. 1 At the first general assembly of Christians the controversy was not over how to get sanctified, but how to get saved Acts 15:1-6. After much disputing Peter showed them how the Gentiles were saved and baptized in the Spirit at one time (See Point III, 37, above). This conference concluded that this was all that was required of men Acts 11:14-18Acts 15:7-11, 24. In Paul’s report at this conference nothing is said about so many saved and a less number sanctified as in modern reports. The report was concerning the “conversion of the Gentiles” Acts 15:3, 4. They knew all saved and converted men were also sanctified and justified Acts 26:181 Corinthians 6:9-112 Corinthians 5:171 John 3:7-101 John 5:1-5, 181 Peter 1:14-23. Who could imagine a modern holiness gathering to discuss what man must do to be saved with sanctification being totally ignored, as at this conference?

1. 1 In Acts 2:38, 41; 8:4-13, 35-39; 9:17, 18; 10:48; 16:15, 31-34; 19:1-7; 22:16 where men are spoken of as being saved and baptized in water, nothing is said about another separate experience of sanctification beginning after salvation, either before or after such baptisms. Men are fit candidates for water baptism only when all sin is cleansed and they are sanctified and justified. Baptism is merely an outward form of an inward work and of a good conscience after the filth of the flesh is cleansed by the blood 1 Peter 3:21Colossians 2:11-13Hebrews 1:3.

Water baptism is a symbol of the death, burial and resurrection of Jesus to newness of life, and it testifies that the old man is crucified and dead and the believer is free from sin and Satan 1 Peter 3:21. To be baptized before this experience is realized is to testify to an untruth. Men were baptized at repentance and remission of sins by faith in the blood, or when they were saved, as in the case of the disciples of John and Christ John 4:1-2 and the many who were baptized in Acts as in the above passages. This is proof that the old man is destroyed at the time of the new birth. There was no time element such as a number of days, weeks, months, or years in any of the cases above between their new birth and water baptism. If sanctification was the Spirit-baptism, or if it was a special work of grace after salvation that destroyed an old man that was not destroyed at the new birth, then it would be wrong to get baptized in water before such an experience. The only ones in the New Testament that were baptized after the Holy Spirit baptism were Paul and the Gentiles. All others were baptized in water before such baptism, thus proving that the old man is crucified before the Spirit-baptism, or baptism in water would be testifying to something that was not true. All holiness people baptize men whom they claim are merely saved and justified but not sanctified. In doing this, they either recognize that the old man is crucified before sanctification or they do not understand the symbolism of water baptism. If they do understand what water baptism is for, and if they continue to baptize before men are sanctified, it is a false testimony and a willful transgression of truth.

John the Baptist Matthew 3:11, Jesus Acts 1:4, 5, Peter Acts 2:38, and Paul Acts 19:1-7 all taught that the Holy Spirit baptism and not sanctification was the next experience after salvation (See Point 17, (6), below).

1. 1 Paul, in all his fourteen epistles, did not mention sanctification as a special work of grace beginning after salvation. He repeatedly stated that it was by salvation that men were delivered from sin and the old man or Satan (See Point III, 1, 2, 4, 6-28, 32-36, 38, 39, 41, 42-44, 48-50).

Paul used the word “sanctification” four out of five times it is used in Scripture. He said that Christ was our sanctification 1 Corinthians 1:30, that it is experienced when men get victory over the flesh 1 Thessalonians 4:3, 4, that men get salvation through sanctification 2 Thessalonians 2:13, and that without holiness (sanctification) no man shall see the Lord Hebrews 12:14. He used the word “sanctified” thirteen out of sixteen times it is used in the New Testament. Nine of these times he explained that it takes place at the new birth, as seen in Point III, 17-20, 22-26. The other four passages refer to the sanctification of food 1 Timothy 4:5, unsaved companions 1 Corinthians 7:14, and sanctified saints Acts 20:32. He used the words “sanctify” and “sanctifieth” five out of ten times in the New Testament. Twice he used them referring to the new birth when men are made “one” with Christ Hebrews 2:11Hebrews 13:12. Once of progressive sanctification as men walk in the light Ephesians 5:261 John 1:7 and once of complete sanctification at the rapture 1 Thessalonians 5:23. Once he spoke of ceremonial cleansing Hebrews 9:13. Thus twenty-two times out of thirty-one in the New Testament where these words are used, Paul uses them, and not once did he speak of a special work of grace or a sanctification that begins sometime after the new birth. This leaves the subject to be referred to only nine times by all other New Testament writers in Acts and thirteen other books. But not one time did any one of them say that sanctification begins after salvation. Old Testament writers use these words 110 times in thirty-nine books and none of them said it began after salvation.

1. 1 The other apostles in the General Epistles and Revelation taught that sanctification takes place at salvation, conversion, the new birth, remission of sins and at being saved James 1:18-25James 2:23James 5:14-161 Peter 1:2-4, 182 Peter 1:41 John 1:7-91 John 3:4-10, 141 John 4:101 John 5:1-5, 10Revelation 1:5Revelation 5:9Revelation 7:14Revelation 12:11Revelation 22:14, 17. In all these eight books of four writers the word “sanctification” is used once and then as taking place at the new birth 1 Peter 1:2-4, “sanctified” is used only once as being the work of God the Father (Jude 1), and “sanctify” is used only once and this refers to sanctifying God in the heart 1 Peter 3:15. These writers were not good second-work men to ignore the doctrine so completely.

On the other hand, they used “born” 1 Peter 1:231 John 2:291 John 3:91 John 4:71 John 5:1-5, 18; “begat” and “begotten” James 1:18-251 Peter 1:31 John 5:1, 18; “save” and “saved” James 1:21James 2:14James 4:12James 5:15, 201 Peter 4:18; “salvation” 1 Peter 1:5, 92 Peter 3:15; “redeemed” 1 Peter 1:18Revelation 5:9Revelation 14:3, 4; “convert” and “converteth” James 5:19, 20; “repent” and “repented” 2 Peter 3:9Revelation 2:5, 16Revelation 3:3, 19Revelation 9:20, 21Revelation 16:9-11; “washed” 2 Peter 2:20-22Revelation 1:5Revelation 7:14; “forgive” 1 John 1:91 John 2:12; “purged” and “purified” 2 Peter 1:91 Peter 1:221 John 3:3James 4:8; “cleanse” James 4:81 John 1:7-9; “justified” James 2:21-25; and other terms teaching cleansing from sin at the new birth 1 John 2:291 John 3:8-101 John 5:1-5, 18. Not once do they say that there was a time element between any of these ideas for they are parts of the one salvation, as seen in the previous lesson.

1. 1 There is no old man left in a born-again man to be taken out by a special work of grace after salvation, hence the very foundation of such a doctrine is groundless (See Point III, 1-50, above).

1. 1 The few passages used to teach a special work of grace starting holiness after the new birth do not prove the truth of such a doctrine:

(1) Christ’s prayer for the disciples to be sanctified by the Word does not prove that they had not been sanctified as far as sin is concerned John 17:17-19. As we have seen in Lesson Eighteen, Point IX, the disciples were fully cleansed from sin and the old man, the devil, and were already sanctified from sin, so the sanctification Christ was praying for referred to continued holiness by the Word, as they received new light; and to a full consecration to the ministry as in His own case 1 John 1:7John 17:18John 20:21. It was the same kind of sanctification that Christ had, for He said, “And for their sakes I sanctify myself that they also might be sanctified through the truth” John 17:19. If in His case “sanctification” meant “to take out the old man,” then in their case sanctification also was to take out the old man, but if He did not have an old man to be taken out, then it was not necessary for them to have an old man to be taken out either, in order for them to be sanctified on this occasion.

(2) That sanctification is only for the Church and not for sinners is an argument based upon Eph. 5:26, which does not prove the doctrine. That Christ gave Himself to sanctify only the saints and that God gave His Son to save only sinners is unscriptural to say the least. The Bible teaches that Christ gave Himself to save and sanctify sinners Galatians 1:4Matthew 1:211 Corinthians 15:3Hebrews 2:17Hebrews 9:25-28Hebrews 10:4-181 Peter 2:241 Peter 3:181 John 3:5-81 John 4:10 Both saints and sinners have to sanctify themselves to God and both must be sanctified by God to be holy and to be kept holy. Both have to walk in the light as it is received. Both 1 Jn. 1:7 and Eph. 5:25-26 refer to being born-again and sanctified by the Word 1 Peter 1:14-23James 1:18 and more particularly to progressive sanctification throughout life, as we shall see below.

(3) Paul prayed for saints to be sanctified wholly 1 Thessalonians 5:23. This is used to prove a special work of grace starting holiness after salvation, but if it does, this work of grace takes place at the rapture and not at some altar of prayer in this life. The Greek word for “unto” should have been translated “at” as in 1 Thess. 2:19; 3:13 and a hundred other places. It is “at the coming of our Lord Jesus Christ” that saints (already sanctified men as far as sin is concerned) are to be sanctified “wholly” in body, soul and spirit to be “preserved blameless” forever 1 Thessalonians 3:131 Thessalonians 5:23. These saints were already sanctified from sin and the old man as proven in 1 Thess. 4:3-7.

(4) 2 Tim. 2:21 and Heb. 10:14 are used to prove a second work of grace starting holiness after salvation, but both refer to the new birth as proven in Point III, 24, 25, 41. Nothing in either passage says that man is not sanctified at the new birth.

(5) A distinction is made between becoming a “son of God” and “purification” based upon a wrong interpretation of 1 Jn. 3:1-3; Jn. 15:2, but nothing is said in either passage of a work of grace to take out the old man sometime after the new birth. Both refer to progressive sanctification after one is made holy, as we shall see below. If we would accept the theory that “every man” of 1 Jn. 3:1-3 was not yet sanctified, then sanctification never takes place until the end of life when “we shall be like him; for we shall see him as he is” and that is at the rapture Philippians 3:20, 21. As to Jn. 15:2, the disciples were already sanctified as far as the old man was concerned, as proven in Lesson Eighteen, Point IX.

(6) Such passages as Rom. 15:16; 2 Thess. 2:13; 1 Pet. 1:2 are used to prove that sanctification is the baptism in the Spirit. However, an examination of these passages shows that they refer to the work of the Spirit as an agent in salvation at the new birth and not to the baptism in the Spirit or to a work of grace sometime after the new birth, as we shall see. Those who believe this theory teach that the apostles and others were saved but received the Spirit-baptism later and this is the second work of grace and sanctification.

THE SPIRIT BAPTISM IS NOT SANCTIFICATION BECAUSE:

A. It would make the Spirit-baptism part of salvation. Sanctification is part of salvation, as seen in Point III, 1. The Spirit-baptism was first received by Christ Matthew 3:16, 17Matthew 20:20-22John 3:34 and by men on Pentecost John 7:37-39Acts 1:4-8Acts 2:1-16. All Old Testament saints, including the disciples, were sanctified before this, as proven in Lesson Eighteen, Point IX.

B. John the Baptist was the first to preach the Spirit-baptism Matthew 3:11John 1:31-34, but sanctification was mentioned and experienced 110 times in the Old Testament before John preached.

C. Jesus said the Spirit-baptism could not be given until He was glorified John 7:37-39, and He always referred to it as a future experience for the disciples John 14:16-17, 26John 15:26Acts 1:4-8. He recognized that they were sanctified when He promised the Spirit-baptism, as proven in Lesson Eighteen, Point IX.

D. The apostles taught that Christ, not the Spirit-baptism was our sanctification and salvation Luke 2:301 Corinthians 1:30. They taught that the Spirit was only one of the sanctifying agents in redemption Romans 15:161 Corinthians 6:112 Thessalonians 2:131 Peter 1:2. The words “by” and “through” in these passages prove the agency of the Spirit, but they do not say, nor does any passage say, that He, Himself, is our sanctification when we are filled or baptized in the Spirit.

E. Men are sanctified “by” the Word of God Ephesians 5:26John 17:17-19, “by” faith Acts 26:18, “by” the Father (Jude 1), “by” the Holy Ghost Romans 15:16, and “with” the Word Ephesians 5:261 Peter 1:22 and the blood Hebrews 13:12; however, these are all agencies by which men are sanctified, and not that these agents are the sanctification.

These agencies sanctify men upon the basis of the work of Christ, who is our sanctification 1 Corinthians 1:30. When one receives Christ, he receives sanctification, and not when he receives the Spirit-baptism, which may come sometime later. God cannot sanctify a soul on the basis of a Spirit anointing, for then there would have been no need of Calvary, but He can on the basis of the work of Christ on the cross.

F. The baptism in the Spirit is not a cleansing from sin, for the world (sinners) cannot receive it John 14:17Luke 11:13Acts 2:38, 39. It is solely for the enduement of power for service upon one who is already sanctified to enable him to do the works of Christ. This was the purpose of the Spirit-baptism in the case of Christ Isaiah 11:2Isaiah 42:1-7Isaiah 61:1-2Luke 4:18-21Acts 10:38John 3:34. He promised the same power to all followers who would tarry until they received the Spirit-baptism Luke 24:49John 14:12Mark 16:15-20Acts 1:4-8. The works of Christ and of the apostles as recorded in the Scriptures are evidences of the Spirit-baptism, and not some invisible work of grace to cleanse from sin which takes place at the new birth. Early believers did exercise this power thus proving they had the fullness of God, which is the Spirit-baptism, as seen in Lesson Thirty.

If this power was what accompanied the Spirit-baptism in the early Church, then it will come today when anyone literally tarries until he is endued with power as Christ commanded Luke 24:49John 14:12Acts 1:4-8. No man ever had, or ever will have the fullness of God without being able to do these things. Men have to be sanctified before they can receive the fullness of God.

That there is a difference between being “filled” and being baptized in the Spirit, between a “measure” of the Spirit and the Spirit “without measure” is clear from the fact that Christ was the first to receive the Spirit “without measure” John 3:34. But men in all Old Testament days had the Spirit by measure, as proven in Lesson Thirty. To accept a mere “filling” of the Spirit, which all believers receive at salvation Romans 8:9, 14Galatians 4:4-72 Timothy 1:7, as the Spirit-baptism, demonstrates lack of knowledge concerning the fullness of God.

G. To believe that sanctification is the Spirit-baptism to take out the old man is to accuse Jesus of having an old man to be taken out by His baptism in the Spirit. It robs the Old Testament saints and the disciples before Pentecost of sanctification and makes the testimony of Jesus and the many Scriptures false that are given in Lesson Eighteen, Point IX. It would have us believe that sanctification is the enduement of power for service. If this be true, then every sanctified person has the same power that Christ had.

H. If this theory were true, we would have to believe and teach that until we can do the works of Christ we are not sanctified.

We would also have to believe that the tabernacle and its furniture and all other material things that were sanctified, as listed in Point I, above, were baptized in the Spirit and had an old man taken out; that Christ John 10:36, God’s name Isaiah 29:23, and God, Himself 1 Peter 3:15 were baptized in the Spirit and had an old man taken out, for they were sanctified; that men could baptize each other in the Spirit, for they sanctified each other 1 Samuel 16:5Job 1:5; that men can baptize themselves in the Spirit and take out the old man in them, for they sanctified themselves Leviticus 11:44Leviticus 20:7Isaiah 66:17; that both God and Christ took an old man out of themselves, for they sanctified themselves Ezekiel 38:23John 17:19; that Jesus is our baptism in the Spirit, for He is sanctification 1 Corinthians 1:30; that men are baptized in the Spirit before they are justified 1 Corinthians 6:11; that salvation comes through the Spirit-baptism 2 Thessalonians 2:13; that food has an old man to take out, for it is sanctified by prayer 1 Timothy 4:5; and that the whole Church is baptized in the Spirit for it is sanctified Ephesians 5:26. These facts prove that sanctification is not the same as the baptism in the Spirit.

(7) A distinction is made between “regeneration” and “renewing of the Holy Ghost” (Titus 3:5) and between “forgive us” and “cleanse us” 1 John 1:9 with a claim that the former refers to the first work of grace and the latter to a second work of grace after the new birth.

Two works of grace are not required in the understanding of the language here. The word “and” is merely a connective, joining two expressions, which refer to the same work. If separate works are to be understood by each statement here, then to be consistent, separate works should be understood elsewhere. Try this with Gal. 3:17 where “the covenant” and “the promise” made to Abraham refer to the same thing. On the same basis, in Col. 2:7 we have three statements which we would have to make three works of grace. In Isa. 1:16-18 and Ps. 51 we have seven and fourteen statements and if we follow this line of reasoning we would have to make seven and fourteen works of grace. The truth is that all these separate expressions refer to the same work of redemption and all take place at the same time.

In Titus 3:5 it is definitely stated that we are “saved” by two things—washing of regeneration and renewing of the Holy Ghost. It is at the new birth that we are renewed by the Spirit John 3:3-5Ephesians 2:10Ephesians 4:242 Corinthians 5:17. In 1 Jn. 1:9 both the so-called works of grace are the result of our doing one thing: “If we confess our sins.” Therefore, if we do not have plain Scriptures stating two works of grace to cleanse from sin, then we had better forget the idea. It is at the new birth that men are cleansed “from all unrighteousness,” for everyone born of God is “righteous, even as he is righteous” 1 John 2:291 John 3:6-101 John 5:1-5, 18.

(8) Much is made of the two-fold nature of sin; that is, outward sin or actual sins and inbred sin. But we have seen in Point III, above, that both are taken care of in the one work of grace at the new birth. According to Gen. 3:6; 1 Jn. 2:15 we could argue that sin is three-fold and needs three works of grace to fully cleanse from all sin because three phases of sin are referred to. This would really be more logical and scriptural than the two-work theory.

(9) Much is made of the failure of the disciples before Pentecost, to prove that the old man was still in them and that they were not sanctified, but on the same grounds we could prove he still was in them after Pentecost, for failures are recorded then as before Pentecost. In fact, more serious failures and less excusable ones are recorded after Pentecost Acts 5:1-11Acts 6:1Acts 9:26Acts 10:14Acts 11:2, 3Acts 15:1-6, 361 Corinthians 1:10-131 Corinthians 3:1-41 Corinthians 4:18-211 Corinthians 5:1-31 Corinthians 6:1-81 Corinthians 8:9-121 Corinthians 11:17-222 Corinthians 2:2Galatians 1:6Galatians 2:6-14Galatians 4:10-11Galatians 5:4Hebrews 5:1-14 These and other passages prove failures among sanctified people, even among the apostles. Saints can yield to Satan again after they are sanctified as much as before, but if they do, it does not prove that they were not one time sanctified Romans 6:16-22Romans 8:1-13Galatians 6:7, 8. It only proves they have again yielded to the devil.

(10) The theory of two works of grace to fully cleanse from sin is based upon a wrong interpretation of typology, which is the source of many false doctrines that cannot be proven by plain Scriptures. The two altars and two doors of the tabernacle are taken as proof of two works of grace, but one might as well teach three works for there were three doors to the tabernacle. Paul explained why there was a most holy place and it was not to teach two works of grace, but because the way into the holiest was not yet manifest Hebrews 9:8-10, 23Hebrews 10:19-23. Blood was not placed upon the altars for two different works of grace. One time only the blood was applied and that was when they were sanctified and dedicated Leviticus 8:30Hebrews 9:19-22Exodus 24:6-8. If this is all the proof of a second work of grace, we have no grounds at all for such a doctrine.

1. 1 Besides the fact that there is no second work of grace mentioned in Scripture, there are no distinct evidences stated in Scripture to prove that holiness begins some days, weeks, months or years after salvation. The following evidences are usually taken as proof of this experience but an honest study of Scriptures reveals them to be no proof.

(1) The most commonly accepted evidence of a special work of grace that makes holy sometime after salvation is “joy.” It is held that the disciples were sanctified when they received “great joy” Luke 24:50-52. On this basis one could prove that they were sanctified on several occasions before this, even before the cross Luke 10:17-20Luke 13:17Luke 19:6, 37John 15:11, as well as after it Luke 24:49-52Acts 5:41Acts 15:31 Peter 1:6, 8. On the same basis, the wise men, the shepherds and angels were sanctified when Jesus was born Matthew 2:10Luke 2:10, sinners get it when they receive the Word Matthew 13:20Luke 8:13, angels get it every time a sinner repents Luke 15:7, 10, converts are the sanctification of preachers at the rapture 1 Thessalonians 2:19-20, and men in both Testaments were sanctified every time they had anything happen to them that caused great joy.

(2) Blessings of various kinds are taken as proof that holiness starts sometime after salvation. Some people accept peace, others accept good feelings, and still others accept the Gospel mentally without a change of heart, and continue seeking until they get born-again. They accept the mental reception of the gospel as the first work of grace and the real experience as the second work of grace. This is why some say “I did not know when I was saved, but I do know when I was sanctified.” These people were deceived in thinking they were saved and when they did get saved they accepted it as a second work of grace. This reduces their conception of the new birth to a bare nothing.

There is no question but what others get the real new birth and because they are taught they must get a second work of grace before they are sanctified, they seek God and after some time get another blessing. They call this blessing sanctification but to call it that does not prove that they were not sanctified when they were born-again. The fact is, if they continue to seek God they will get many other blessings as they walk in the light. What shall we call the many blessings after the first two? It is unscriptural to name and number the many blessings of God.

(3) Possibly the greatest source of proof to new converts that they have the old man taken out by a special work of grace is the word of the preachers and workers who are praying with seekers. They tell the new seeker when he is sanctified. They do it upon the slightest pretense. If the seeker is blessed in any sense he is told that he has the special work of grace. The truth is that joy, peace, good feelings, and blessings of various kinds come with the new birth 2 Corinthians 5:17Galatians 5:21, 221 Peter 1:8, 222 Peter 1:4-10.

1. 1 Over 25,000 times the words “sanctification,” “justification,” “redemption,” “blood,” “holy,” “faith,” “grace,” “salvation,” and other words describing redemptive acts and processes are found in Scripture. We have personally examined all these references to find out the truth about sanctification. Not one time do we find one clear reference that sanctification is a separate work of grace from salvation and that holiness begins some days, weeks, months, or years after the new birth.

IX. Not One Time Does the Bible Say:

1. That sanctification is a second work of grace 2 Thessalonians 2:13Ephesians 4:24.

2. That any blessing of God’s grace is numbered John 1:16-17Romans 1:17.

3. That men are not sanctified when born-again 1 John 2:291 John 3:5-101 John 5:1-5, 8.

4. That sanctification and holiness begins after the new birth 2 Corinthians 5:17Ephesians 4:24.

5. That the old man is taken out sometime after salvation 1 John 5:18.

6. That a saved and justified man is not sanctified 1 Corinthians 6:11.

7. That sanctification is for saved men and not for sinners Acts 26:182 Thessalonians 2:13.

8. That sanctification is to be sought as a special work of grace after salvation.

9. That anyone ever sought sanctification as a special work of grace after salvation.

10. That anyone ever testified to such an experience 1 Timothy 1:10-16.

11. That the old man is still in a saved and justified man 1 John 5:18.

12. That God saves a man from everything but the old man 2 Corinthians 5:17Ephesians 4:24.

13. That inbred sin is not cleansed when all other sins are purged 1 John 1:7-9.

14. That it takes two works of grace to fully cleanse from all sin 1 John 3:5-101 John 5:1-18.

15. That any born-again child of God is unholy 1 John 2:291 John 3:5-101 John 5:1-5, 18.

16. That God dwells in both holy and unholy people 1 Corinthians 3:16-17Romans 8:1-13.

17. That the old man, the devil, is still in control of a saved man 1 John 5:18.

18. That a saved man still carries about the body of sin or the old man, the devil.

19. That everything is new in the new creature except the old man 2 Corinthians 5:17Ephesians 4:24.

20. That a saved man is still sinful, sold under sin 1 John 3:5-101 John 5:1-5, 18.

21. That a saved man is not dead to sin and free from the old man, the devil 1 John 5:18.

22. That a saved man cannot reckon the old man as dead Romans 6:1-23Romans 8:1-13.

23. That the new birth makes no difference between a saved man and a sinner as far as inbred sin or the devil is concerned 1 John 3:5-101 John 5:1-5, 18.

24. That the blood of Christ has nothing to do with regeneration, or the new birth; that it is not powerful enough to cleanse from all sin at one time; and that it takes two applications of it to forgive sins and cleanse from sin Ephesians 1:7Hebrews 9:221 John 1:7.

25. That full cleansing from sin and freedom from the devil comes in two distinct experiences with a time element between them 1 Corinthians 6:11Ephesians 4:241 John 5:18.

26. That God is limited in cleansing from sin in the new birth, but is unlimited in cleansing in a special work of grace after justification Matthew 19:26Mark 9:23.

27. That the Spirit-baptism is sanctification and the experience that cleanses from the old man, the devil, or that a man is not sanctified until this baptism John 15:3.

28. That sanctification comes after justification 1 Corinthians 6:11.

29. That one can be in Christ and still be unsanctified 1 Corinthians 1:302 Corinthians 5:17.

30. That saved men will never see God. The Bible does say that without holiness no man shall see God Hebrews 12:14Revelation 20:4-6, so if saved men are not holy and they die before they get the second work of grace they will be lost.

31. That men before the cross were not morally sanctified (Lesson Eighteen, Point IX).

32. That washing, purging, cleansing, sanctifying, and justifying a sinner does not take place at one time in salvation 1 Corinthians 6:11Romans 1:16Hebrews 7:25.

33. That sanctification is not a part of salvation 2 Thessalonians 2:13.

34. That sins only are forgiven at the new birth, and sin, or the old man, the devil, is taken out later at sanctification 1 John 3:5-101 John 5:18.

35. That God can beget an unsanctified and unholy child Ephesians 4:24.

36. That a man can be as righteous as Christ in the new birth and still be unsanctified 1 John 2:291 John 3:7-101 John 5:1-5, 18Ephesians 4:242 Corinthians 5:17Galatians 5:24.

37. That every born-again man keeps himself from the old man, the devil, and still has the devil in him 1 John 3:8-101 John 5:18Acts 26:18Ephesians 4:24.

38. That it takes two works of grace to kill the old man Romans 6:1-23Romans 8:1-13.

39. That a man cannot possibly get sanctified at the new birth regardless of his faith and consecration to God Mark 9:231 John 1:7-91 John 2:291 John 3:5-101 John 5:1-18.

40. That there are two classes of Christians—a sanctified and an unsanctified group, a holy and an unholy group 1 John 3:1-101 John 5:18Ephesians 4:242 Corinthians 5:17.

The following scriptures prove that men will be made absolutely and eternally perfect and whole in body, soul, and spirit, and preserved blameless forever in holiness before God at the rapture and the resurrection 1 Thessalonians 3:131 Thessalonians 5:23:

1. Statements of Jesus on complete sanctification Matthew 10:22Matthew 19:27-29Matthew 25:46Luke 21:36John 4:36John 6:27John 12:25John 14:1-3Mark 10:29, 30.

2. Statements of Paul on future or complete sanctification (Rom. 2:7-10; 5:21; 6:22, 23; 8:17, 18, 23-25; 13:11; 1 Cor. 1:7, 8; 15:1-6, 51-58; 2 Cor. 4:16-18; 5:9; Gal. 6:8; Eph. 1:4, 13, 14; 4:13-16; 5:26, 27; Phil. 1:6; 3:7-14, 20, 21; Col. 3:4; 1 Thess. 1:10; 2:19; 3:13; 4:13-17; 5:23; Heb. 3:6; 6:1-12, 18, 19; 10:23, 35-39).

3. Statements of Peter on future or complete sanctification 1 Peter 1:3-9, 131 Peter 4:131 Peter 5:102 Peter 3:14.

4. Statements of James, John, and Jude on future or complete sanctification James 5:71 John 3:1-3.

We conclude that sanctification begins with the new birth when a man consecrates himself to God, that it continues throughout life until the end or until the rapture, then he is eternally made blameless before God 1 Thessalonians 3:131 Thessalonians 5:23. We further conclude that men can get many works of grace and deeper experiences after they are sanctified, depending upon the degree of consecration according to the need and the light received, and that it is not biblical to name and number certain consecrations and stages of human experience in getting complete victory over sin.