Progressive Sanctification in the Epistle to the Romans

PROGRESSIVE SANCTIFICATION

A PaperPresented to Dr. Brindle of

Liberty UniversityLynchburg, VA

In Partial Fulfillmentof the Requirements for

The Book of RomansBIBL 425

byAdam D. Richards March 28th, 2014

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INTRODUCTION

“I am the LORD your GOD; consecrate yourselves and be holy,

because I myself am Holy,” reads Leviticus chapter eleven, verse

fourty-four. God has sent down divine commandment to become

righteous in His sight. To see the gates of heaven and to behold

the face of God, complete righteousness is a requirement, for one

must be without blemish. Sadly for the human race, we are totally

depraved and without any righteousness at all. On the contrary,

luckily God sent His son to achieve and to later impute that

righteousness to all those who believe in His name. As we study

the biblical texts of Romans and Hebrews for the most part, we

will see how a born-again Christian achieves this task of

“becoming holy.” Progressive sanctification is an essential

doctrine to understand and grasp, considering it should play a

part in every Christian’s life and is close to home so to speak.

The scope of the brief survey of the doctrine will better our

knowledge of the subject and hopefully help us look at it in its

correct context.

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DEFINITION

Sanctification is the second step in the believer’s life,

between justification and glorification. Schreiner notes that

sanctification “designates Christ’s work on behalf of

believers.”1 While this plays a part in defining the overall

essence of what sanctification encompasses, He better hints at

the totality of the sanctifying action by stating, “The

sanctifying work of Christ, of course, is not only definitive,

but also believers are to lead holy lives.”2 Though

sanctification can be, and is defined in definitive terms, as

life progresses this holiness “manifests itself in the lives of

believers.”3 In light of this, the focus will be on progressive

sanctification and not sanctification in the more definitive

sense.

1Thomas R. Schreiner, Paul, Apostle of God’s Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001), 219.

2Ibid., 221.3Ibid., 221.

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While sanctification is completed at the Day of the Lord,

and even more in a sense also at conversion, the sanctifying

process is a lifelong process, starting at regeneration.4 Moo

notices this distinction to when he writes

Sanctification may refer to the state of “holiness,” asthe end product of a life living in service of righteousness. But most of Paul’s uses of this word have an active connotation: the process of “becoming holy.”5

Some key words to be noticed are “active” and “process” in the

above quotation by Dr. Moo. We now see that when scholars

interpret the biblical text, and more precisely Paul’s discourses

on sanctification in Romans chapters six through eight, they

define it as a process that makes one holy. One of the best

exegetical verses that paints this picture states, “For Whom He

did foreknow, He also did predestinate to be conformed to the

image of His Son, that he might be the firstborn amongst many

brethren” (Rom. 8:29). This verse states exactly the duty, and

purpose of this sanctifying action the Holy Spirit carries out in

us. God the Father wants to “conform” us to the image of Jesus.

4Ibid., 221.5Douglas J. Moo, The Epistle to the Romans (Grand Rapids, MI: Eerdmans,

1996), 405.

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Why you might ask. This is because Jesus was without sin, and God

requires total holiness and sinlessness. He is highly offended by

our iniquities and rebellious actions, and by conforming us to

His Son we can live life “abundantly” and in a more harmonized

relationship with Him. No doubt being sanctified is in our best

interest as well. If we are progressively more and more holy, the

less damage we do to others, God, and ourselves. It is our

attempt on behalf of the Spirit to live the life we are destined

to live.

One more working definition that echoes my previous

paraphrase would benefit us greatly as we endeavor on into this

study on progressive sanctification. Leon Morris adds

We are to become like Christ which means sanctification. It is God’s plan that His people become likeHis Son, not that they should muddle along in a modest respectability. We should be in no doubt as to the high standard that Paul sets for the Christian people.6

Again, becoming like God’s Son Jesus is the primary goal, and

there are no compromises in between. Once Christians are

glorified at the Day of the Lord, this process will be complete

but until then it should be the Christians primary goal here on 6Leon Morris, The Epistle to the Romans (Grand Rapids, MI: Eerdmans,

1988), 333.

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Earth. In its most simplistic terms Progressive Sanctification

can be noted as “To make one holy,” or “To become holy.” For the

scope of this paper this definition will suffice. The next

logical question might ask is what is the basis for this divinely

guided act? What is the foundation for it and what makes it

possible will be our next task to address.

BASIS

Justification and Sanctification are conjoined in a manner.

Morris goes on to write that separating the two doctrines,

“Shamefully renders Christ asunder.”7 The train of thought here

by Morris is that it is absurd to believe Jesus justifies, but

goes onto give the newness of life. Moving along, Romans chapter

six, verses one through fourteen are where Paul really lays the

core of sanctifications command center. Without Christ’s work on

the cross, no man’s holiness would have ever justified themselves

or another. Understanding that justification in a legal sense

imputes righteousness to another, sanctification is a continuance

7Ibid., 243.

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of this event but in a more practical matter. Since Christ atoned

for the entire world’s sin, and more specifically those who have

already accepted His being, we are consequently indwelled with

His Spirit. The Holy Spirit counsels us and “conforms” us to

Christ’s behavior, person, and ways. Throughout the New Testament

the writers refer to the Spirit at times as a “Counselor.” Giving

the fact that through Christ’s redemptive work and the gracious

giving of His Spirit, this lays the foundation for the act of

sanctification. Without being, “dead to sin” as Romans six,

eleven declares, one cannot overcome the grasp it has on one’s

life. Since the Holy Spirit, analogized as cleansing water

countless times throughout John’s Gospel, washed away our

transgressions and the fact the we have been “raised to the

newness of life” as Romans six, four states we now have a clean

slate, as well as a release from the bondage that made holiness

incomprehensible. By “reckoning” ourselves dead to sin and not

letting sin “reign” in our mortal bodies we can start the process

of sanctification, but first not without giving notice and thanks

to the regenerative work Christ made possible. Let us now see

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what more scholars have to say about the basis of progressive

sanctification.

Robert Mounce reiterates what Morris said earlier but in

more a dogmatic sense when he pens

Any justification that does not lead to sanctification is a sham. Any sanctification not founded upon justification is an exercise in legalistic futility and does not deserve the name.8

As you can see, there is no sanctification process without

justification, which of course was made possible by Christ’s

sinless life, culminating in His propitiation and atonement on

behalf of mankind. Mounce goes on to commentate on verses six and

seven of the chapter of the sixth chapter of Romans and

highlights the importance of living a “Resurrected life.”9 He

states, “We were crucified in order that our sinful nature might

be stripped of its power.”10 Mounce here is shining light on our

new nature and “resurrected” self. Without this reality there is

no sanctification. If we are not “dead to sin” in no way, shape

or form, can we progress more and more towards holiness for two 8Robert Mounce, Romans (Nashville, TN: Broadman & Holman, 1995),

147.9Ibid., 151.10Ibid., 151.

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reasons. One because without the Spirit one is none of the

aforementioned things, and secondly if we are not dead to sin we

are still alive in sin and by no means can the flesh please God.

To end Murray gives an elaborate answer to the foundation of

sanctification. He writes

To speak in general terms chapter 6 deals with sanctification as the proceeding chapters had dealt with justification. We are not to suppose, however, that this transition can be divorced either in fact or in the development of its meaning from the justification on which it rests and which it is inseparably connected. This is evident from the reiterated references to justification in the subsequent chapters and from the way in which sanctification no less than justification springs from the efficacy of Christ’s death and the virtue of Hisresurrection.11

We now see that the basis of sanctification can be traced

back to Christ’s life, that of which being unblemished and coming

to a head at the Cross of Golgotha and the empty grave three days

later. This justifying work then is imputed to all that believe,

following the indwelling of the Holy Spirit. Before one can

become sanctified one must be justified, and justification comes

from God’s grace and Christ’s work on that dreadful Passover. The

11John Murray, The Epistle to the Romans (Grand Rapids, MI: Eerdmans, 1938), 211-212.

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Holy Spirit must indwell one before one can become “conformed to

the image of God’s son,” or simply “made holy.”

MEANS

One obtains God’s sanctifying work in their life by

believing in God’s son because of God’s grace and the faith He is

bestowed one with. The act of being sanctified is instantaneous

and simultaneous with the act of being justified. It should be

noted that at this moment of becoming justified and sanctified,

the process of sanctification lasts a life time. Nonetheless, the

origins of the Holy Spirits sanctifying work in a believer’s life

starts by faith. “Being justified as a gift by His grace through

the redemption which in Christ Jesus” (Rom. 3:24), reads.

Justification finds its foundation in the redemptive work of

Christ, backtracking the origins even further into the root of

sanctification. Though this point has been briefly defended

above, Walter Elwell’s exegetical understanding will strengthen

this argument. Elwell writes

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An exclusively objective view of the work of Christ to regard sanctification as either an addendum to justificationor merely evidence of justifying faith. Yet justification and sanctification are not separate in time (1 Cor. 6:11), for God’s justifying act sets the sinner apart for service.12

Continuing along, another good question to answer is how does it

become ours? A better understanding of the nature and its

characteristics is needed before delving into this matter any

farther. Progressive sanctification is more of an act and not a

thing. One truly does not obtain this act, but is guided at God’s

discretion through His Spirit. It becomes ours in a sense when

God graciously extends His saving grace towards us and being

bound by His own Word, leads and counsels us according to His own

character. Also, duly noted is the fact that while God is the

leader in this divine action, humans free choice responses

throughout life plays into the equation. Think of it as a fifty-

fifty partnership. Romans six, verse thirteen tells us to

“present yourselves to God as those alive from dead.” Without

ones commitment, God has no room to work because He wants true

faithfulness, free-chosen faithfulness. God will not interfere

12Walter A. Elwell, Evangelical Dictionary of Theology 2nd Ed. (Grand Rapids, MI: Baker Academic, 2001), 1052.

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with human free-will, considering He is more concerned with our

heart.

We now understand how to obtain this divinely driven act of

sanctification. Without God’s grace and His Son’s sacrificial

death, there is no justifying work and likewise no immediate or

progressive sanctifying. Up until this point we understand

sanctification to “make one holy,” and its historical background,

but what are some the benefits from this action? What fruits does

this action begat? This is now of our primary concern.

RESULTS/FRUITS

Ridderbos writes

Along with this, Christ enters the picture by the Spirit as the author of sanctification. He has reconciled the church through his death, to present it “holy and without blemish and irreproachable” before Him (Col 1.22; cf. Eph. 5:26, 27). In this combination “holy” clearly has the significance ofmoral perfection.13

From the reference, the primary focus of God is have His children

be “without blemish” and “irreproachable” before Him. God will

13Herman Ridderbos, Paul: An Outline to His Theology (Grand Rapids, MI: Eerdmans, 1975), 261.

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accept nothing but set apart believers conformed to His Son’s

image. Moral purity is an essential and is what God intends to be

done. Being led by the Spirit produces fruit of the Spirit.

Following God in the “newness of life” and with your convicted

heart, allows you to be led by God’s spirit which is there “to

prosper you, and to give you a hope and a future” (Jer. 29:11).

Paul tells us the results of following the Spirit and allowing it

to bear forth fruit. He writes, “But the fruit of the Spirit, is

love, joy, peace, patience, kindness, goodness, faithfulness,

gentleness, self-control; against such things there is no law”

(Gal. 5:22-23). By allowing God to makes us holy, our character

and virtues are going to portray these above qualities and will

show forth in one’s life. One must also understand the duel

between the flesh and the regenerated believer’s new nature. Paul

in the seventh chapter of Romans speaks of this ongoing battle

and also again ending his epistle to the Galatians. Though we are

dead to sin and have been set free from the bondage of law and

death, we are still dwelling in our corrupted flesh. Jesus spoke

of this weakness in the flesh when He said, “The Spirit is

willing, but the flesh is weak” (Matt. 26:41). We are not

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deterministic creatures and God still puts weight in our moral

and lifestyle choices, even after being redeemed. Again, one must

present themselves to God to produce these fruits, understanding

that God always holds up His end of the bargain.14 If we are

doing the “things I want not to do,” as Paul laments in Romans,

sin can creep into our lives and put a halt to sanctification

process. To produce fruit, obedience is key as well and obedience

usually occurs more and more consistently over time. Elwell

writes, “The ongoing process of conformity to Christ- is achieved

by the Spirit, but not as a sudden miraculous gift.”15 Over time

Christians mature and usually become softer to the Spirit.16

The benefit of this sanctifying process is a, “Life of

abundance,” (John. 10:10). One will no longer live in fear or

dismay upon accepting Christ. Though there will be trials and

tribulation we still have the hope of God resting in our souls.

Lastly, speaking of this hope, going back to the eighth chapter

of Romans speaks more on the benefits of being sanctified. Since

14Charles C. Ryrie, Basic Theology (Wheaton, IL: Victor Books, 1986),443.

15Walter A. Elwell, Evangelic Dictionary of Theology, 1053.16Ibid., 1053.

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believers have been “called” and “justified,” the last step and

finish line for the sanctifying process is glorification. As we

gradually grow more in line with God’s character, upon either

death or resurrection, the ultimate benefit and result follow. We

are to be given new bodies and raised identically in the fashion

of Christ, having bodies like Him. This glorification is also

known as “Eternal life” as Schrenier also makes this

connection.17 Once God foreknew and chose His elect, the process

is as good as already complete. Living in imperishable bodies for

eternity was as certain in eternity past as it is now in present

time.

The benefits and fruits of progressive sanctification are

now known. The believer’s life starts to have meaning, purpose,

and brings with it an untouchable joy. At the consummation of the

life-long endeavor epitomizes, the believer is at once

transformed ending the process of sanctification in complete

perfection. The believer’s faith will reform and shape their life

and actions in a way that is eternally good and pleasing to God.

17Thomas R. Schreiner, Romans (Grand Rapids, MI: Baker Academic, 1998), 330.

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Their moral choices, actions, and behaviors should echo virtuous

characteristics and be mirroring Jesus’ own nature.

PERMANENCY

Charles Ryrie states that

However, the Holy Spirit is the prominent agent in the outworking of our progressive sanctification. It is by the Spiritwe put to death the deeds of the body. By the Spirit we are changed from glory to glory to become more like Christ (2 Cor. 3:18).18

A couple of key points should be pointed out as we study the

permeation of progressive sanctification. The Holy Spirit is what

Ryrie called the “prominent agent” in the process. The question

now becomes how long does the Holy Spirit dwell or abide inside

of the Church. Also, one should have picked up what Ryrie noted

the duration as, that being “glory to glory.” God stated that He,

“Would never leave us or forsake us” (Deut. 31:6), and Jesus

stated that He was with us even until the end of time (Matt.

28:20). The Triune God carries out this task by dwelling inside

believers in the function of the Holy Spirit. Considering God has

18Charles C. Ryrie, Basic Theology, 443.

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promise never to vacate our bodies as “temples” the process of

sanctification in life-long, again either resulting in rapture or

death. This helper as stated in John fourteen, verse sixteen is

to be with us “forever.” The possibility of the Holy Spirit is in

fact impossible. To be without the Spirit, is to not be a child

of God. We see in Romans eight, verse nine this reality. We are

not truly saved if the Spirit of God does not dwell in us. If the

Spirit dwells in us then the Spirit is a, “Deposit guaranteeing

our inheritance until the redemption of those who are God’s

possession- to praise of His Glory” (Eph. 1:14). Believers are

sealed, much like that of a postage card and not opened until the

recipient; in this case God receives them. This is evidence for

God always completing His tasks. As seen in Romans eight, verse

thirty the entire process is as good as done. The only outcomes

our present mortal bodies are yet to see are either again,

rapture or death. In light of the fact that the Spirit does not

leave us, inferring neither that salvation, nor God’s progressive

work can be stopped. Salvation, justification, sanctification,

and glorification are all aspects and gifts obtained by the

believer from God that are irrevocable. Once faith in God is

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carried out, God’s redemptive work in a sense unrecognizable to

our finite senses, is completely and totally complete. The

process to God is instantaneous and immediate. We as created

beings must see these events unfold, but how refreshing to know

that God sticks with us until our meeting with Him, whenever that

may be. By death or rapture, these two events do not stop

sanctification but are the medium through which our being

sanctified comes to completion.

TIME FACTORS

Progressive sanctification is both a process and is

instantaneous at the same time. We are sanctified and seen

without sin immediately and the original indwelling ministry of

the Holy Spirit sets us up for the gradual process of progressive

sanctification. You cannot have one without the other. Bruce

Demarest speaks on this matter when he says, “Sanctification

denotes the justified believer’s advance toward spiritual

maturity.”19 The fact that this scholar uses future tense verbs 19Bruce Demarest, The Cross and Salvation (Wheaton: IL, Crossway, 1997),

408.

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shows that this act of divine grace is not just instantaneous but

also gradual. The biblical text is clear on this matter when the

author of Hebrews write, “Therefore leaving the elementary

teaching about the Christ, let us press on to maturity” (Heb.

6:1). Also, in light of the fact that we are still indwelled with

a sinful nature, our hiccups during our spiritually journey are

evidence that we as sanctified Christians, are not completely

holy, a task that without God’s intervention through

glorification is impossible. In Paul’s letter to the

Thessalonians he tells them “to be sanctified” and follows up his

statement by listing numerous sins to restrain from. A logical

question to ask is if we were completely holy and set apart for

good, why would we have to refrain those sins? In paradise we

will not be tempted and our sin nature will be totally stripped

of. Paul in numerous other epistles such as Philippians and

others usually juxtaposes between positional and experimental

sanctification. In the tenth chapter of Hebrews it reads, “By one

sacrifice Christ has made perfect forever those who are being made

holy” (Heb. 10:14). Overcoming sin in one’s life can be

challenging, and until father time takes its toll the battle is

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never ending. If you read chronologically through Paul’s writings

you see him make proclamations about himself that are kind of

surprising. Bedside’s Christ, most evangelical theological

scholars would agree Paul had just about of close as a

relationship as one could have with God in this physical realm.

Though, as you read through his epistles he says he is wretched,

and as you read along he says he has become more wicked and

unholy. This is not because Paul was living a life of sin, but as

Paul was going through the process of being sanctified himself,

God’s holiness that he now realized brought to fruition the

realization of his own ungodliness. By no means was the great

Apostle Paul transformed in one night, nor was he “holier than

thou.” Scripture is clear, and it makes cohesive sense to view

progressive sanctification as an ongoing, gradual process while

positional sanctification happens at rebirth and justification.

CONCLUSION

After studying six major aspects of the biblical doctrine of

sanctification, and more specifically experimental, or

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progressive sanctification one should have a better grasp of the

subject. We now see what it truly is, what makes it possible,

what benefits from it and so on. Every confessing and true

Christian undergoes this experience on a daily level, though the

effects might be seen for prolonged periods of time. We as

Christians have the privilege of living joy filled lives, and

have a hope for a future glorification. Until that day comes, we

are continued to be made holy in the eyes of a Holy God.

BIBLIOGRAPHY

Demarest, Bruce. The Cross and Salvation. Wheaton: Crossway, 1997.

Elwell, Walter A. Evangelical Dictionary of Theology 2nd Ed. Grand Rapids: Baker Academic, 2001.

Moo, Douglas J. The Epistle to the Romans. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Eerdmans, 1988.

Mounce, Robert. Romans. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans. Grand Rapids: Eerdmans, 1938.

Ridderbos, Herman. Paul: An Outline to His Theology. Grand Rapids: Eerdmans, 1975.

Ryrie, Charles C. Basic Theology. Wheaton: Victor Books, 1986.

Schreiner, Thomas R. Paul, Apostle of God's Glory in Christ. Downers Grove: IVP Academic, 2001.

Screiner, Thomas R. Romans. Grand Rapids: Baker Academic, 1998.

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