At the moment of our justification there is the view that our sanctification is definitive, that is the procuring cause of our sanctification is by Christ's work, never to be repeated. This however does not mean we are actually made spotless in God's eyes such that no sin in us is seen by God. While we are accepted as righteous in God's view upon justification, we are certainly not viewed as possessing Christ's perfect holiness. We must always view justification as dealing with the penalty of sin, sanctifiction with the power of sin, and glorification with the presence of sin.
For more on the distinctives between definitive and progressive sanctification see Murray's sermons, under the topic "Sanctification" posted here: Third Millennium search: author/joh_murray. For a shorter overview, see
Definitive sanctification: Covenant of Grace Church - DEFINITIVE SANCTIFICATION - Doctrines of Salvation - News
Progressive sanctification: Covenant of Grace Church - PROGRESSIVE SANCTIFICATION - Doctrines of Salvation - News
We also need to see that there is also a progressive aspect of sanctification, wherein the person participates with the Holy Spirit in their walk of faith. Reymond argues this point as well. Definitive sanctification can be seen from Colossians 3, teaching definitively that our life is hidden with Christ above, while we should be progressively seeking the things that are above. Thus, the initial setting apart of definitive sanctification stirs us up to continue the keeping ourselves apart by God's grace. If there is no participation on our part where lies the war between the flesh and the spirit that Paul speaks about in our renewed old nature wherein the dominion of sin has been vanquished and grace now reigns? It is not that via progressive sanctification that we die to indwelling sin?
In Romans 6:7, Paul speaks forensically without speaking about justification. Not every instance of dikaioo (or tsadaq) in Scripture should be treated as woodenly related to justification. After all, we have verses such as Eph 2:7 and 1 Cor 15:44-45 that speak to justification that never use the word. And some use the word without any meaning related to justification, e.g., Matthew 11:19, where the context is simply being proven correct. We cannot fall victim to the illegitimate totality transfer fallacy, by requiring every meaning of a word to be imported into every context within which the word is being used. If we do this by packing every meaning of a word into every context, then we cannot say anything meaningful. Hence, Paul here is speaking about the definitive aspect of sanctification, not justification. Our deliverance from sin is specifically noted as progressive sanctification in the WCF, section XIII and WLC Q.77. The definitive beginning of that sanctification is but part of the genus of sanctification proper, which includes the progressive aspect. The same process, having a definitive, monergistic, beginning and a progressive, synergistic, continuance.
In fact, when the Apostle uses the word "justify" in Romans 6:7, the meaning is more properly (also as Calvin sees it), to be "freed". Hodge writes, "It must be remembered that while the subject is passive with respect to that Divine act of grace whereby he is regenerated, after he is regenerated he co-operates with the Holy Ghost in the work of sanctification. The Holy Ghost gives the grace, and prompts and directs in its exercise, and the soul exercises it. Thus, while sanctification is a grace, it is also a duty; and the soul is both bound and encouraged to use with diligence, in dependence upon the Holy Spirit, all the means for its spiritual renovation, and to form those habits of resisting evil and of right action in which sanctification so largely consists."
Paul teaches us that we are delivered from the guilt of sin, but not from the power or presence of sin, which comes from our continual walk of faith (progressive sanctification).
Our conforming, our mortification, is our contingently free actions in response to the commands related to obedience, fear and trembling, etc., that stir us to action (WLC Q.75) as part of the means by which God's decree is actualized.
The enablement by the Spirit is the outgrowth of our new regenerated natures, the ability to sin and not to sin, per our free moral agency(WCF V.II). As our Confession states, we will be given over to the occasion of sin, but we will not persist in them. Hence the war, hence both the definitive and progressive aspect of the one thing, our sanctification. All in all in the process we are trying to help, and God ensures we are brought along in our walk of faith--our striving, our willing and God's working! As Murray noted (op. cit.), "because God works, we work"!
We should remind ourselves that our walk of faith does reap rewards, for God is a rewarder of those that diligently seek him (Hebrews 11:6). We are promised by Christ (Rev. 3:10) freedom and deliverance as a great reward of our acceptable obedience. "You shall be kept from the hour of temptation" does not read, "You will be preserved in it". No, it goes beyond that to a higher level, "You shall be kept from it."
As Owen writes in Overcoming Sin and Temptation, "Certainly that which Christ thus promises to his beloved church, as a reward of her service, love, and obedience, is not [a] light thing. Whatsoever Christ promises to his spouse is a fruit of unspeakable love; that is so in a special manner which is promised as a reward of special obedience."
That inward principle that drives the regenerated old nature, which has been renewed wherein the dominion of sin has been vanquished (note here, one nature, now renewed, not two natures, one the flesh and one the spirit, as so many heretics hold) moves and inclines us constantly to new actions, a law of nature, if you will. For every inward principle that would incline and urge inclinations or actions suitable to itself is a law.
There is the one law, an inward principle that Paul speaks about in Romans 7, that is a powerful and inclines and presses actions according to the nature of that law, the law of indwelling sin. "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Romans 7:23). Note here, the "another law" Paul speaks about is not assigned to the person, but to the nature or power of sin itself. Whereas, the "law of my mind" from the principle subject and seat of it, is itself no other than the law of the Spirit of life which is in Christ Jesus". And so powerful and effectual are the workings of the Holy Spirit and the grace of Christ in our hearts, it is called "the law of the Spirit of life", freeing us from "the law of sin and death" (Romans 8:2).
While the believer has a law in them of indwelling sin, it is not unto them as it is for the non-believer. The believer does not make a business, make a trade (habit), of sin, which is the teaching of 1 John 3:9. The believer sins but is inclined to do that which is good, as such, we read the believer "does not commit sin". Again, Owen (op. cit.): "...there is, and there is through grace, kept up in believers a constant and ordinarily prevailing will of doing good, notwithstanding the power and efficacy of indwelling sin to the contrary." The will in believers, unlike non-believers, is no longer under the power of the law of sin.
It is from our sanctification, our walk of faith, that we enjoy the reward of enjoyment of God, to inquire after God's mind and will, and to yield obedience. Is it a matter of sin for the believer to seek this reward? I don't think so as long we are mindful of our motives and understand that we are all unprofitable servants no matter what we do. I take great pleasure in seeking after God, and feel rewarded when I experience an "Aha!" moment. Indeed, such reward is promised by God and we would be disobedient to not claim it.
For the monergistic and synergistic aspects of sanctification see my blog entry here:
Sanctification: Monergistic or Synergistic? - Christian Forums
For more on the distinctives between definitive and progressive sanctification see Murray's sermons, under the topic "Sanctification" posted here: Third Millennium search: author/joh_murray. For a shorter overview, see
Definitive sanctification: Covenant of Grace Church - DEFINITIVE SANCTIFICATION - Doctrines of Salvation - News
Progressive sanctification: Covenant of Grace Church - PROGRESSIVE SANCTIFICATION - Doctrines of Salvation - News
We also need to see that there is also a progressive aspect of sanctification, wherein the person participates with the Holy Spirit in their walk of faith. Reymond argues this point as well. Definitive sanctification can be seen from Colossians 3, teaching definitively that our life is hidden with Christ above, while we should be progressively seeking the things that are above. Thus, the initial setting apart of definitive sanctification stirs us up to continue the keeping ourselves apart by God's grace. If there is no participation on our part where lies the war between the flesh and the spirit that Paul speaks about in our renewed old nature wherein the dominion of sin has been vanquished and grace now reigns? It is not that via progressive sanctification that we die to indwelling sin?
In Romans 6:7, Paul speaks forensically without speaking about justification. Not every instance of dikaioo (or tsadaq) in Scripture should be treated as woodenly related to justification. After all, we have verses such as Eph 2:7 and 1 Cor 15:44-45 that speak to justification that never use the word. And some use the word without any meaning related to justification, e.g., Matthew 11:19, where the context is simply being proven correct. We cannot fall victim to the illegitimate totality transfer fallacy, by requiring every meaning of a word to be imported into every context within which the word is being used. If we do this by packing every meaning of a word into every context, then we cannot say anything meaningful. Hence, Paul here is speaking about the definitive aspect of sanctification, not justification. Our deliverance from sin is specifically noted as progressive sanctification in the WCF, section XIII and WLC Q.77. The definitive beginning of that sanctification is but part of the genus of sanctification proper, which includes the progressive aspect. The same process, having a definitive, monergistic, beginning and a progressive, synergistic, continuance.
In fact, when the Apostle uses the word "justify" in Romans 6:7, the meaning is more properly (also as Calvin sees it), to be "freed". Hodge writes, "It must be remembered that while the subject is passive with respect to that Divine act of grace whereby he is regenerated, after he is regenerated he co-operates with the Holy Ghost in the work of sanctification. The Holy Ghost gives the grace, and prompts and directs in its exercise, and the soul exercises it. Thus, while sanctification is a grace, it is also a duty; and the soul is both bound and encouraged to use with diligence, in dependence upon the Holy Spirit, all the means for its spiritual renovation, and to form those habits of resisting evil and of right action in which sanctification so largely consists."
Paul teaches us that we are delivered from the guilt of sin, but not from the power or presence of sin, which comes from our continual walk of faith (progressive sanctification).
Our conforming, our mortification, is our contingently free actions in response to the commands related to obedience, fear and trembling, etc., that stir us to action (WLC Q.75) as part of the means by which God's decree is actualized.
The enablement by the Spirit is the outgrowth of our new regenerated natures, the ability to sin and not to sin, per our free moral agency(WCF V.II). As our Confession states, we will be given over to the occasion of sin, but we will not persist in them. Hence the war, hence both the definitive and progressive aspect of the one thing, our sanctification. All in all in the process we are trying to help, and God ensures we are brought along in our walk of faith--our striving, our willing and God's working! As Murray noted (op. cit.), "because God works, we work"!
We should remind ourselves that our walk of faith does reap rewards, for God is a rewarder of those that diligently seek him (Hebrews 11:6). We are promised by Christ (Rev. 3:10) freedom and deliverance as a great reward of our acceptable obedience. "You shall be kept from the hour of temptation" does not read, "You will be preserved in it". No, it goes beyond that to a higher level, "You shall be kept from it."
As Owen writes in Overcoming Sin and Temptation, "Certainly that which Christ thus promises to his beloved church, as a reward of her service, love, and obedience, is not [a] light thing. Whatsoever Christ promises to his spouse is a fruit of unspeakable love; that is so in a special manner which is promised as a reward of special obedience."
That inward principle that drives the regenerated old nature, which has been renewed wherein the dominion of sin has been vanquished (note here, one nature, now renewed, not two natures, one the flesh and one the spirit, as so many heretics hold) moves and inclines us constantly to new actions, a law of nature, if you will. For every inward principle that would incline and urge inclinations or actions suitable to itself is a law.
There is the one law, an inward principle that Paul speaks about in Romans 7, that is a powerful and inclines and presses actions according to the nature of that law, the law of indwelling sin. "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Romans 7:23). Note here, the "another law" Paul speaks about is not assigned to the person, but to the nature or power of sin itself. Whereas, the "law of my mind" from the principle subject and seat of it, is itself no other than the law of the Spirit of life which is in Christ Jesus". And so powerful and effectual are the workings of the Holy Spirit and the grace of Christ in our hearts, it is called "the law of the Spirit of life", freeing us from "the law of sin and death" (Romans 8:2).
While the believer has a law in them of indwelling sin, it is not unto them as it is for the non-believer. The believer does not make a business, make a trade (habit), of sin, which is the teaching of 1 John 3:9. The believer sins but is inclined to do that which is good, as such, we read the believer "does not commit sin". Again, Owen (op. cit.): "...there is, and there is through grace, kept up in believers a constant and ordinarily prevailing will of doing good, notwithstanding the power and efficacy of indwelling sin to the contrary." The will in believers, unlike non-believers, is no longer under the power of the law of sin.
It is from our sanctification, our walk of faith, that we enjoy the reward of enjoyment of God, to inquire after God's mind and will, and to yield obedience. Is it a matter of sin for the believer to seek this reward? I don't think so as long we are mindful of our motives and understand that we are all unprofitable servants no matter what we do. I take great pleasure in seeking after God, and feel rewarded when I experience an "Aha!" moment. Indeed, such reward is promised by God and we would be disobedient to not claim it.
For the monergistic and synergistic aspects of sanctification see my blog entry here:
Sanctification: Monergistic or Synergistic? - Christian Forums