Justification and Sanctification

(Repost from November 5, 2010)

We can make a distinction between the body and the head of a man and he suffers no loss, but if there is a separation, the man will be dead. The head and the body must stay together for life to continue. Similarly, though we can make a distinction between justification and sanctification, we must never separate the two.

JUSTIFICATION
Justification is a legal court room term defined as the act of God when He declares a person just or righteous in His sight. This takes place the moment a sinner places their trust in the Savior, the Lord Jesus Christ. For the sinner who has faith in Jesus, God pronounces the sentence “I find you not guilty! I reckon (I count, I declare) you righteous in My sight, and you and I are forever at peace with each other. All of your sins were transferred to your sin bearing Substitute, the Lord Jesus Christ, who took the full brunt of My holy wrath for you, and what has been transferred to your account is the righteousness of My Son, who lived not only a sinless life, but a life fully pleasing to Me. This very real righteousness is yours now and forever.” Continue reading

Seven Assertions Regarding Justification and Sanctification

Rick Phillips – Concerning the relationship of justification to sanctification:

This topic is crucial to us getting the gospel right today while avoiding the deadly extremes of antinomianism (a lawless Christianity) and legalism (a works-oriented Christianity). In an attempt to give clarity to this topic, I would offer these six assertions regarding justification and sanctification:

1. Justification and Sanctification are twin benefits that flow from union with Christ through faith.

2. Justification and Sanctification are distinct but simultaneous.

3. Justification and Sanctification are both necessary and intrinsic to salvation.

4. Justification is logically prior to progressive Sanctification.

5. Justification does not cause Sanctification, but Christ both justifies and sanctifies his people.

6. In Justification faith is passive and receptive (Gal. 2:16), whereas in Sanctification faith is active.

7. The law of God functions differently with respect to Justification and Sanctification.

Let me discuss each of these briefly:

(Note: My Scripture references are not meant to be exhaustive, but to point to the main line of biblical support.)

1. Justification and Sanctification are twin benefits that flow from union with Christ through faith. Christ is himself the center of the gospel, and through faith we are saved in union with him (Acts 16:31; Eph. 1:3). Justification and Sanctification are distinct benefits flowing through union with Christ by faith alone. Justification is a legal benefit of our union with Christ, granting us forgiveness of sin and righteousness before God through faith alone (Rom. 3:23-26; Gal. 2:16). Sanctification is a Spiritual benefit* of our union with Christ, involving the believer’s transformation into the holy likeness of Christ (Rom. 6:1-14; Eph. 4:20-24; Tit. 2:12).

* I capitalize Spiritual to emphasize that it is the Holy Spirit’s work in our lives.

2. Justification and Sanctification are distinct but simultaneous. Justification pertains to the legal problem of sin, providing Christ’s imputed righteousness once for all (Rom. 3:23-25). A believer will never be more righteous than at the moment when he first believed, since he receives through faith Christ’s perfect and complete righteousness (2 Cor. 5:21). Sanctification pertains to the spiritual and moral corruption of sin. It is both definitive and progressive. Definitive sanctification refers to the believer being set apart for and to Christ at the moment of conversion (1 Cor. 6:15-17). Progressive sanctification refers to the on-going process of becoming holy according to the likeness of Christ (Eph. 4:21-24). At the moment of saving faith, the Christian is both justified and sanctified (1 Cor. 1:30), definitive sanctification immediately beginning the Spirit’s work of progressive sanctification (Rom. 6:1-14).

3. Justification and Sanctification are both necessary and intrinsic to salvation. While Justification and Sanctification are distinct, they are also inseparable in salvation. A believer cannot be justified without being sanctified (Rom. 6:1-2; Eph. 2:8-10). Through faith alone, sinners are justified in Christ (Gal. 2:16). But as faith brings us into union with Christ, the Holy Spirit also begins and continues sanctification (1 Cor. 6:15-17; Eph. 5:1-21; 1 Thess. 4:1-8). In other words, while we deny that faith + works = justification, we insist that faith = justification + works (i.e. sanctification)(Eph. 2:8-10).

4. Justification is logically prior to progressive Sanctification. This is Calvin’s meaning in describing the doctrine of justification as the hinge on which the door of salvation turns. By “logically prior,” we mean, for instance, that we will usually address an unbeliever regarding his need for justification before we call him to sanctification. (Until the sinner is justified through faith, there is little point in discussing his or her sanctification.) The logical priority of justification is seen in the Book of Romans, where justification is treated first (Rom. 3-5), after which Paul turns to sanctification (Rom. 5-8). As another example, after the Fall God blocked the entryway to the Garden with the angel and his flaming sword. This represents the forensic/legal problem of sin for which justification through faith is the answer. Once passing through this barrier, the believer may eat of the tree of life and dwell in the presence of the Lord, which pertain to his sanctification.

5. Justification does not cause Sanctification. Sanctification, like Justification, is caused by union with Christ through faith (Rom. 6:1-14). Just as Christ justifies, Christ also sanctifies his people (1 Cor. 1:30; Col. 3:12-17). For this reason, the idea that we need only preach justification in order to gain sanctification is contrary to the biblical pattern. Paul, for instance, does not preach justification so that sanctification will occur, but rather he preaches sanctification itself (Rom. 6:12-14; 12:1-2, etc.). Peter also declares “Be holy” (1 Pet. 1:15). This being the case, gospel preaching does not consist merely of preaching Christ for justification, but also consists of preaching Christ for sanctification.
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The Remedy for Paralyzed Sinners and Fallen Saints

John Piper writes:

God did his most deadly work to destroy hopelessness and futility and provincial cowardice. He gave up his Son to torture and death. A perfect life, a perfect death, and the decisive work was done.

But there are millions who are numb to hope because of the God-belittling things they have done and how ugly they have become. They don’t lift lofty arguments against God’s Truth; they shrug and feel irretrievably outside. They don’t defy God consciously; they default to cake and television. Except for the periodic rush of sex and sport and cinema, life yawns. There is no passion for significance. For many, no passion at all.

There is a Christian version of this paralysis. The decision has been made to trust Christ. The shoot of hope and joy has sprung up. The long battle against sin has begun. But the defeats are many, and the plant begins to wither. One sees only clouds and gathering darkness. The problem is not perplexing doctrine or evolutionary assaults or threats of persecution. The problem is falling down too many times. Gradually the fatal feeling creeps in: the fight is futile; it isn’t worth it.

Along with this hopelessness and futility, especially since 9/11, provincial cowardice captures many Christian minds. They fear that it may sound conceited to call every people group in the world to trust Christ or perish. It seems too global. Too sweeping. Too universal. To say it takes their breath away. And, worse, it brings down the wrath of the tolerant. What could be more arrogant than to think that the infinite variety of need in all the cultural groups of the world could be met by a single Savior! Continue reading