2. The Meaning of Sanctification - Enter His Rest
2. The Meaning of Sanctification - Enter His Rest
2. The Meaning of Sanctification - Enter His Rest
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especially horrified at an instantaneous purification by the stroke <strong>of</strong> Omnipotence,<br />
-Calvinists generally, and the Plymouth Brethren in particular — tone down the word<br />
“destroy” to “render inoperative or powerless.” <strong>The</strong> strength <strong>of</strong> this verb will be seen by<br />
studying the following texts, where it is rendered by “abolish,” “consume,” or “destroy.”<br />
II Cor. 3:13; Eph. 2:15; II Tim. 1:10; I Cor. 6:13; 15:26; II <strong>The</strong>ss. 2:8; Heb. 2:14.<br />
II Cor. 1:21-22: “Now, he who is continually establishing us with you, in Christ, and who<br />
once for all anointed [aor.] us, is God, who also sealed us [aor.] and gave [aor.] the<br />
earnest <strong>of</strong> the Spirit in our hearts.” Here the stablishing is constant; the anointing, sealing,<br />
and endowment are momentary and completed acts. II Cor. 5:21: <strong>The</strong> received text reads,<br />
“That we might be made [pres., being mode] the righteousness,” etc. . . . This may refer<br />
to the redemption <strong>of</strong> the whole race, or to the transition <strong>of</strong> individuals into a state <strong>of</strong><br />
holiness. Paul’s use <strong>of</strong> the we favors the latter view. I Cor. 6:13: “Be ye also enlarged<br />
[aor.] by the sudden baptism <strong>of</strong> the Holy Spirit.” II Cor. 7:1: “Let us cleanse [aor.]<br />
ourselves at a stroke from every filthiness <strong>of</strong> the flesh and spirit, perfecting [pres.]<br />
holiness in the fear <strong>of</strong> the Lord.” If Paul had been exhorting to a gradual inward cleansing<br />
he would certainly have used the present tense. <strong>The</strong> chapter division is here very<br />
unfortunate, and very much obscures the writer’s thought. Bengel puts this verse in the<br />
paragraph which closes the sixth chapter.<br />
<strong>The</strong> course <strong>of</strong> the argument is this: <strong>The</strong> promise <strong>of</strong> the Old Testament was that you<br />
should be sons and daughters <strong>of</strong> God. Having realized the fulfillment <strong>of</strong> this promise by<br />
adoption, let us who are sons cleanse ourselves, etc.<br />
Cleansing is here viewed as a human work, inasmuch as our application <strong>of</strong> the purifying<br />
power is by faith, as we are to make unto ourselves new hearts by availing ourselves <strong>of</strong><br />
the regenerating Spirit. Paul uses the adhortative form, “let us cleanse,” instead <strong>of</strong> the<br />
exhortatory form, “cleanse ye,” simply to s<strong>of</strong>ten the command by including himself. This<br />
beauty <strong>of</strong> Greek rhetoric could not be quoted to prove that the writer was polluted in the<br />
flesh and in the spirit, that is, was indulging in sensual and in spiritual sins. See James<br />
3:5-6 and I Peter 4:3. <strong>The</strong> doctrine <strong>of</strong> this passage is that the faith that appropriates the<br />
Sanctifier is a momentary act, lifting the soul out <strong>of</strong> all outward or carnal, and inward or<br />
spiritual, sin. Had the process <strong>of</strong> sanctification been like washing a mud statue, a<br />
continuous and never completed work, as some teach, Paul would not have failed to<br />
express this idea by using the present tense: “Let us be continually cleansing,” etc. while<br />
the Wesleyan doctrine <strong>of</strong> instantaneous sanctification is taught by the aorist tense in this<br />
verse, the seemingly paradoxical Wesleyan doctrine <strong>of</strong> progressive sanctification is also<br />
taught by the present participle, “perfectino” holiness, etc.<br />
This word in this passage is defined in Bagster’s Greek Testament Lexicon thus, “to carry<br />
into practice, to realize.” <strong>The</strong> perfect inward cleansing instantaneously wrought by the<br />
Holy Spirit through faith is to be constantly and progressively carried outward into all<br />
the acts <strong>of</strong> daily life, as the moral discrimination becomes more and more acute with the<br />
increase <strong>of</strong> knowledge.<br />
Gal. 1:15-16: “But when it pleased God, who separated [aor.] me from my mother’s<br />
womb, and called [aor.] me by his grace, to reveal [aor.] his Son in me,” etc. <strong>The</strong> words<br />
rendered separated and called are aorist participles. Says Goodwin: “<strong>The</strong> aorist participle<br />
regularly refers to a momentary or single action, which is past with reference to the time<br />
<strong>of</strong> the leading verb.” In this passage the leading verb is “pleased.” After his birth and<br />
calling, or conversion, there was an instantaneous revelation <strong>of</strong> the Son <strong>of</strong> God within, to<br />
the spiritual eye, as there had been an objective revelation <strong>of</strong> the form <strong>of</strong> the Son <strong>of</strong> man<br />
to Paul’s physical eye on his way to Damascus. Both Ellicott and Alford insist that the<br />
sequence <strong>of</strong> tenses here teaches that this inward revelation <strong>of</strong> Christ was after his<br />
conversion. This is in harmony with Christ’s promise that he would manifest himself to