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Sanctification and the Christian Life

Reconciliation with God is a topic in the Bible that often draws mixed reactions and opinions from religious pundits and theological scholars alike. Within this topic is the element of sanctification as brought out in the Book of Romans, the manner in which it comes about and what it means for Christian living. For some scholars, sanctification is wholly dependent on particular events like baptism by water and the Holy Spirit. For others, it is a designed process of holy living that demonstrates continuity in all aspects of life for the sanctified Christian. In the end, it is a process that is beneficial for the reconciliation and a fuller understanding of the character of God. While the benefit of one-time events like baptism cannot be underestimated within this process, sanctification can be explained as a gradual process of transformation that starts at a specific moment of justification for the Christian and goes on throughout one’s lifetime.

In writing Romans 8, Paul opens with a bold declaration in verse 1—“there is therefore now no condemnation for those who are in Christ Jesus”. This declaration generally summarizes what in Paul’s view is the essence of sanctification in the Christian life which is to free God’s people from the bondage of sin. It is interesting what his conclusion implies. Reading Romans from chapter 6, the major concept is sanctification, not justification. In this regard then, what the readers need ask themselves in this opening verse is from what now that there is no condemnation. In the wider context, it is understood that there is no condemnation to one’s sinful disposition. The baseline for sanctification in this regard, is to be in Christ Jesus. Those who are in Christ Jesus as believers therefore need not fear condemnation to a life of servitude because of their sinful disposition. Understanding sanctification in Romans can alternatively be done through an understanding of the fate of those who fail to receive sanctification. They are condemned by their individual volition to not be in Christ Jesus who offers both salvation and sanctification to all who believe in him^[1].

In attempting to understand the gradual process of sanctification, it is perhaps important to tie sanctification to the age-old question that has beset justification. It is the consideration of whether sanctification is by works, faith or design. What look like apparent contradictions suffice from the wider Biblical text. There indeed are those people who were chosen by God “before they were born”. An example is found is found in Isaiah 49:1 where it is admitted that Isaiah was called by God long before he was born. Jeremiah was also chosen before he was born “to speak God’s name to the nations”. Throughout the Bible, there are other references as well that point at the notion that there are those who were sanctified before birth to do God’s bidding^[2]. One wonders at this point whether there is anything that can happen to derail this process. One would even question the nature of gradual justification in this regard. Tied to these “sanctification by design” cases would be the other seemingly evil people who were brought in by the plan of God, sanctified and went on to lead God’s work. Top on this list is the writer of the book of Romans himself—Paul. What would be questioned in these cases is not the fact that previously sinful people would be allowed to lead the work of God but that their sanctified status are seen as interventions of God Himself rather than a deliberate choice by the people themselves.

In answering these seeming contradictions, it is perhaps important to point at the way in which they are unified with the concept of gradual sanctification in the wider context of the Bible. It can be said for certain that even though God seemed to have set some people apart for His work before they were born, a similar claim can be made for everyone else. After all, in His infinite design, God knew everyone before they were born. It is in this regard that He would give His son to save humanity and make provisions like sanctification so that the erstwhile sinful men would be reconciled to Him. The second claim that would refute these seeming contradictions is that even after they were chosen by God to lead His work, the prophets like Jeremiah, Isaiah and latter day apostles like Paul had to still maintain the Christ-like character in their everyday lives. In other words, the features of a sanctified life are not bestowed on anyone for life; it is upon the chosen one to uphold the call for which they were deemed fit through deliberate and consistent demonstration of the character of God in their everyday lives^[3]. The design of God to offer the gift of sanctification for everyone is only made possible when the believers make the conscious decision to live by the dictates of the Holy Spirit and maintain a Christ-like behaviour daily.

Vital to understanding the concept of sanctification in Romans is the element of the law and the role it plays in the process. Romans 8:3 declares that “For what the law could not do, weak as it was through the flesh, God did…” this verse seems to suggest that even while the law is still holy and acceptable, its ability to save was taken away by the sinful corruption of men’s flesh. It is true looking at this verse that the law cannot make men perfect and holy; it can only expose their imperfections and unholy nature^[4]. So while this law may offer a template to attain righteousness, it lacks the power to progressively offer this righteousness. It is little wonder then that while the law could not provide the gift of righteousness to sinful men, God Himself did it by coming to the earth in the form of sinful flesh and giving His life as the perfect offering to sin. For the sanctification of man to be possible then, God had to single-handedly take upon Himself the penalty of sin which is death to offer a ray of hope to the sinful men. Jesus Christ condemned sin while in the form of human flesh. By doing so, he delivered men from the clutches of sin. So even while the law too condemned sin and exposed it exemplarily, this is as far as its condemnation of the same went^[5]. Only the action of Jesus was able to offer the final condemnation which entails delivering the sinner from the bondage of sin. It is in this regard that the previous verse explained declares that there is no more condemnation to those who believe.

The continuity of sanctification in Romans 8 is delivered in subtle ways when verse 4 is read. The words of this verse are that “in order that the requirements of the Law might be fulfilled in us who do not walk according to the flesh, but according to the spirit.” It can be deduced that when the believer is delivered from sin, the demands of the Law can now be fulfilled in them. The purpose of redemption and sanctification, it can be argued, is not to bequeath upon men the liberty of sinning at will or going on in their sinful disposition but it is so that these believers may start to righteously live by fulfilling the requirement of the Law. According to Paul, this can only happen while the believer “walks according to the spirit”. Regardless of the believer’s age, Paul asserts, they cannot walk according to the dictates of the flesh but by the demands of the spirit^[6]. It is in this regard that Galatians 5:22-23 seems to agree by saying that because all true believers have the Spirit dwelling in them, every true believer will produce the fruits of the Spirit. The life of the sanctified believer is therefore a daily reminder that sanctification is not final; it is gradual. The ability to be sanctified may be open to all, but the reality after sanctification is that the believer must make conscious effort to live a holy life^[7].

To fully understand sanctification, it is also prudent that its connection to the Triune God is clearly made and understood. Perhaps the first thing to mention is that an assessment has to made of the role that the Holy Spirit has in sanctification. This concept can be understood through a consideration of what Wesley espoused with regard to the doctrine of salvation. Justification and sanctification, for Wesley, are the twin basis for salvation^[8]. Once the believer is sanctified, all experiences of their lives have to be emblematic of the Christian life for which the Holy Spirit is a core tenet. The Holy Spirit works in the sanctification process from the moment before sanctification, in the sanctification process and as a witness to the Christian life^[9]. The work of the Holy Spirit is seen in Ephesians 3:16 as Paul prays for the Christians that God would “strengthen them with power through His Spirit in the inner man”. What this shows is that it is possible to strengthen the sanctified believers through the Holy Spirit. However, this depends on the volition of the individual and the extent of their faith^[10]. Just like sanctification, the filling by the Holy Spirit is also not a one-time event. It happens gradually. It is little wonder then that in Ephesians 5:18, the Bible talks of a fuller dwelling of the Spirit. When the believer has decided to trust the Holy Spirit with the directions of their lives rather than their own humanity, the Spirit empowers them to progressively fulfil the goal of a Christ-like character. When the Holy Spirit gives the believer one victory after another, it is like a step-by-step sanctification throughout life.

In assessing the role of the Triune God in the sanctification of believers, it is also important that the role of Jesus Christ is also seen. As already mentioned, the doctrine of salvation has at its core the person of Jesus. It is through him that the salvation of believers was made possible to begin with, and it is also Jesus Christ that made it possible for the reconnection of God and man to happen. Early in his ministry, Jesus made the call and told his would-be disciples to leave everything and follow him. Following him was not an instantaneous event. It was a lifetime choice characterised by consistency, determination and willingness to make the right choices each day^[11]. Paul in 2 Cori. 3:18 says that “We are all in the process of being transformed into the same image from glory to glory.” With this progressive transformation, the believer does not have to display the character of Jesus in one instant. However, it has to be seen that the progressive power of the Holy Spirit is working in him or her to make them more like Jesus in the choices they make each day. Romans 8:10 make the reference to Jesus Christ by admitting that when Christ is in a believer, the body may be dead because of sin but the Spirit is alive because of righteousness. This lends credence to other references that portray the acceptance of Jesus and the willingness to be sanctified as processes of radical change of both character and mind-set^[12]. The believer who accepts Christ is no longer a slave to sin. It is important to note that Jesus himself was a fulfilment of various sanctification rituals that were conducted in the Old Testament times. Jesus went ahead to fulfil some of these ritual sanctification processes. His emphasis on sanctification was through unconditional acceptance of the Son of God, healing, cleansing and directing believers to always prefer the living of a holy life. It is because of the actions by Christ that the modern-day believer too can affirm that they are not condemned by sin. Their progression to Christ-like behaviour is a matter of personal choice.

For the believer, sanctification is also not only seen in the Christian behaviour they display, but also the type of relationships they have with their family and people around them^[13]. To do this effectively, it has to be admitted that this believer, whether young or old, have to be guided in the right path by those considered Christian adults. The growing believer risks the failure to grow enough in stature and be able to portray the character and image of God in their lives. Making a reconnection with God requires that the young believer is gradually brought into the light without having to fall time and again. The sanctified Christian helps himself to be better, but he does not forget his family and community too. Knowing too well that his or her Christ-like nature has to be seen in these immediate relationships, they strive to progressively portray this positive image^[14]. Getting help from others would make the believer fully comprehend the divine role for which they were created and desire to fulfil this purpose through righteous living.

The progression of the sanctified life of a Christian in Romans 8 reaches a sublime climax in verse 17 where the ones who have been reconciled to God are referred to as “heirs” with Christ. It is an interesting choice of words and shows that the ultimate end of sanctification is to bring total unity between man and God. Heirs usually inherit their parent’s belonging. The sanctified Christian has gone through tribulations, trials, fears, joys and anxieties and whatever is of the father can also be claimed by them. Hebrews 1:2 says that God has appointed Jesus heir of all things. Because believers are totally reconciled to God by Jesus through the Holy Spirit, it can be argued then that they would also partake of that which is of Christ^[15].

In conclusion, sanctification can be seen as the gradual process in which the Christian believer acquires a more Christ-like behaviour. This process is aided by the work of the Holy Spirit that transforms the life of the believer and helps them to be more consistent in displaying these behaviours. The role of Jesus as part of the Triune God is also clear as he eliminated the sanctification rituals that all pointed to him. A vital fact that has been discussed is that the Law can only have power to point at unrighteous acts but cannot deliver man from the sin. Throughout Romans 8, sanctification is seen as a gradual way in which believers are freed from bondage and never condemned to sin. Ultimately, the sanctified acquire a God-like reputation, live a godly life and are heirs in his kingdom.