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Sanctification — Its Fussless, Practical Nature

One of the most striking things about New Testament sanctification is that it is refreshingly fussless and transparently practical. It is also uncomplicated and unsentimental.

The same thing cannot be said about many of the books that fill Christian bookstores. You could cart out a dray load of literature with the following sort of emphasis on Christian existence:

1. Sentimental devotionals about how to achieve a satisfying relationship with Jesus.

2. Mystic spiritual romance plentifully supplied with bridal images, etc.

3. Books which promise to give you the "keys," "secrets" and "steps" to the higher spiritual life which will make you an upper-class Christian. These books often suggest that while the majority of the Lord's people only know Christ as Saviour or Justifier, they have the special knowledge that will usher you into the circle of the more spiritual elite.

4. Books which promise amazing feats of spiritual growth by following certain psychological techniques (with a few Bible texts thrown in). Diagrams and charts are often used to simplify (?) the amazing labyrinth of directions.

5. Books which offer the reality of an experience with the Spirit that can be seen, heard or felt, thereby largely bypassing the need of objective information.

The New Testament knows nothing about the sentimental, spiritual romance. The gospels are historical narrative. The straightforward record of God breaking into human history needs no embellishing. The most awesome and poignant events are stated in the most restrained terms. Then the Holy Spirit speaks through the New Testament Epistles to explain the significance of the Christ event to the elect community. By baptism into Christ (or faith-union with Him), believers have participated in all that Christ has done and suffered. Christ's sinless life, death and ascension have actually become theirs. Christ died and was buried. They too. He ascended into heaven to sit at God's right hand. They too. God sees them only in Christ and reckons them dead, risen and free (Rom. 6:1-7; 7:4-6; Co. 3:1-3; Eph. 2:1-6).

Now in view of what has happened and what has been given to them, the New Testament appeals to believers to reckon what God reckons. They must now count themselves dead to the world, the flesh and the devil, and live as those who are alive from the dead, "that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again." 2 Cor. 5:15.

The type of life which Christians are called to live is fusslessly stated in the most straightforward manner. There are no "secrets" or "mystery keys" here.1 The way of holiness is so plain that the wayfaring man, though a fool, need not err therein.

As touching unselfishness, God's people are to bear one another's burdens and to not please themselves, but to help one another (Gal. 6:2; Rom. 15:1-3). Their motto must not be, What is lawful for me? but, What will edify my brother and advance his spiritual welfare? (1 Cor. 8:9-13; 9:19; 10:23-29).

As touching humility, they are not to think more highly of themselves than they ought to think, but with all lowliness of mind count others better than themselves (Rom. 12:3; Phil. 2:3). They must not be snobs, but show as much deference to the poor and lowly as to the rich and influential (Rom. 12:16; James 2:1-4).

As touching peace, they are to live peaceably with all men as far as possible, give no occasion for offence, and be at peace among themselves (Rom. 12:18; 2Cor. 6:3; Heb. 12:14)

As touching love, they are to bless their enemies, make prayers and supplications for all men, and be tenderhearted, forgiving one another as Christ forgave them (Matt. 5:44; 1 Tim. 2:1; Eph. 4:32).

As touching purity, they must let the peace of Christ stand guard over their thoughts, meditate on elevated themes, let no corrupt words or foolish talk proceed from their mouths, and hate even to touch the garment defiled with sensuality (Phil. 4:7, 8; Eph. 4:29; Jude 23).

As touching joy and contentment, they are to continually give thanks for all things, joy in God through our Lord Jesus Christ, rejoice in hope of Christ's coming, and be content in whatever state Providence orders them (Rom. 8:28; Phil. 4:4-6, 11).

As touching their deportment, they should live blamelessly before the world so that their good will not be evil spoken of. They are to be epistles of Christ, known and read of all men (Rom. 12:17; 14:16; 2 Cor. 3:2).

As touching their words, they should speak evil of no man nor bring a railing accusation against any. They should at all times be ready to believe the best of every person. They should be swift to hear, slow to speak (Titus 3:2; Jude 9; 1 Cor. 13:7; James 1:19).

As touching temperance and self-control, they should not obey the dictates of the flesh. They should have every appetite and passion under the control of sanctified reason and be temperate in all things lawful (1 Cor. 9:25-27; Rom. 6:12). (There is no such thing as being temperate in things which are harmful. Temperance only applies to lawful things.)

As touching good works, they are to be zealous in their practice, doing good unto all men, especially to those of the household of faith (Gal. 6:9, 10; Titus 2:14).

The New Testament also contains practical instruction given to parents, children, masters, servants, preachers, listeners, rich, poor, husbands, wives, rulers and subjects. The path of the saints may be straight and narrow, but it is plainly marked so that no one need guess at anything vital regarding the way of holiness.

Bishop J.C. Ryle has given us this sketch of a holy man:

First, then, let me try to show what true practical holiness is — what sort of persons are those whom God calls holy.

A man may go great lengths, and yet never reach true holiness. It is not knowledge  Balaam had that: nor great profession—Judas Iscariot had that: nor doing many things—Herod had that: nor zeal for certain matters in religion — Jehu had that: nor morality and outward respectability of conduct — the young ruler had that: nor taking pleasure in hearing preachers — the Jews in Ezekiel's time had that: nor keeping company with godly people — Joab and Gehazi and Demas had that. Yet none of these was holy These things alone are not holiness. A man may have any one of them, and yet never see the Lord.

What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of Scriptural matter on the subject. But I fear lest I should give a defective view of holiness, and not say all that ought to be said; or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best.

(a) Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing with God's judgment—hating what He hates — loving what He loves — and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man.

(b) A holy man will endeavour to shun every known sin, and to keep every known commandment. He will have a decided bent of mind toward God, a hearty desire to do His will—a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, "I delight in the law of God after the inward man" (Rom. vii. 22), and what David felt when he said, "I esteem all Thy precepts concerning all things to be right, and I hate every false way." (Psalm cxix. 128.)

(c) A holy man will strive to be like our Lord Jesus Christ He will not only live the life of faith in Him, and draw from Him all his daily peace and strength, but he will also labour to have the mind that was in Him, and to be "conformed to His image." (Rom. viii. 29.) It will be his aim to bear with and forgive others, even as Christ forgave us — to be unselfish, even as Christ pleased not Himself — to walk in love, even as Christ loved us — to be lowly minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth — that He came not to do His own will — that it was His meat and drink to do His Father's will — that He would continually deny Himself in order to minister to others — that He was meek and patient under undeserved insults — that He thought more of godly poor men than of kings — that He was full of love and compassion to sinners — that He was bold and uncompromising in denouncing sin — that He sought not the praise of men, when He might have had it — that He went about doing good — that He was separate from worldly people — that He continued instant in prayer — that He would not let even His nearest relations stand in His way when God's work was to be done. These things a holy man will try to remember. By them he will endeavour to shape his course in life. He will lay to heart the saying of John, "He that saith he abideth in Christ ought himself also so to walk, even as He walked" (1 John ii. 6); and the saying of Peter, that "Christ suffered for us, leaving us an example that ye should follow His steps." (1 Peter ii. 21.) Happy is he who has learned to make Christ his "all," both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question, "What would Christ have said and done, if He were in my place?"

(d) A holy man will follow after meekness, longsuffering, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much, and be slow to talk of standing on his rights. We see a bright example of this in the behaviour of David when Shimei cursed him—and of Moses when Aaron and Miriam spake against him. (2 Sam. xvi. 10; Num. xii. 3.)

(e) A holy man will follow after temperance and selfdenial. He will labour to mortify the desires of his body—to crucify his flesh with his affections and lusts—to curb his passions—to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the Apostles, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life" (Luke xxi. 34); and that of the Apostle Paul, "I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway." (1 Cor. ix. 27.)

(f) A holy man will follow after charity and brotherly kindness. He will endeavour to observe the golden rule of doing as he would have men do to him, and speaking as he would have men speak to him. He will be full of affection towards his brethren—towards their bodies, their property, their characters, their feelings, their souls. "He that loveth another," says Paul, "hath fulfilled the law." (Rom. xi ii. 8.) He will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanour, and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the 13th chapter of 1 Corinthians, and the Sermon on the Mount, when laid alongside the conduct of many professing Christians!

(g) A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm—he will try to do good. He will strive to be useful in his day and generation, and to lessen the spiritual wants and misery around him, as far as he can. Such was Dorcas, "full of good works and almsdeeds, which she did," — not merely purposed and talked about, but did. Such an one was Paul: "I will very gladly spend and be spent for you," he says, "though the more abundantly I love you the less I be loved." (Acts ix. 36; 2 Cor. xii. 15.)

(h) A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder, and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it a man who only touched a bone, or a dead body, or a grave, or a diseased person, became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point.

(i) A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment, and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father's face, because he loves him. What a noble example Nehemiah gives us of this! When he became Governor at Jerusalem he might have been chargeable to the Jews and required of them money for his support. The former Governors had done so. There was none to blame him if he did. But he says, "So did not I, because of the fear of God." (Nehem. v. 15.)

(j) A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham's feeling, when he says, "I am dust and ashes;" — and Jacob's, when he says, "I am less than the least of all Thy mercies;" — and Job's, when he says, "I am vile;" — and Paul's, when he says, "I am chief of sinners." Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, "A most miserable sinner, John Bradford." Good old Mr. Grimshaw's last words, when he lay on his death-bed, were these, "Here goes an unprofitable servant."

(k) A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives, and more help than they. Those words of Paul should never be forgotten, "Whatever ye do, do it heartily, as unto the Lord,"—"Not slothful in business, fervent in spirit, serving the Lord." (Col. iii. 23; Rom. xii. 11.) Holy persons should aim at doing everything well, and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no "occasion" against themselves, except "concerning the law of their God." (Dan. vi. 5.) They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbours, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed, if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people, when He says, "What do ye more than others?" (Matt. v. 47.)

(l) Last, but not least, a holy man will follow after spiritual mindedness. He will endeavour to set his affections entirely on things above, and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven, and to pass through this world like a stranger and pilgrim travelling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people—these things will be the holy man's chiefest enjoyments. He will value every thing and place and company, just in proportion as it draws him nearer to God. He will enter into something of David's feeling, when he says, "My soul followeth hard after Thee." "Thou art my portion." (Psalm lxiii. 8; cx ix. 57.)

Such is the outline of holiness which I venture to sketch out. Such is the character which those who are called "holy" follow after. Such are the main features of a holy man.

But here let me say, I trust no man will misunderstand me. I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad, or throw a stumbling-block in any believer's way.

I do not say for a moment that holiness shuts out the presence of indwelling sin. No: far from it. It is the greatest misery of a holy man that he carries about with him a "body of death;"—that often when he would do good "evil is present with him"; that the old man is clogging all his movements, and, as it were, trying to draw him back at every step he takes. (Rom. vii. 21.) But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it, and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem—the building goes forward "even in troublous times." (Dan. ix. 25.)

Neither do I say that holiness comes to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a man holy. No: far from it. Sanctification is always a progressive work. Some men's graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise "the day of small things." And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a "but," and "howbeit," and "notwithstanding," before you reach the end. The gold will never be without some dross — the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world, and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and "in many things they offend all." (Gal. v.17; James iii. 2.)

But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart's desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labour to be, if it is not what they are.

And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen, and known, and marked, and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.

I am sure we should all be ready to make allowance for much backsliding, for much occasional deadness in professing Christians. I know a road may lead from one point to another, and yet have many a winding and turn; and a man may be truly holy, and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy, nor light the less light because faint and dim, nor grace the less grace because young and weak. But after every allowance, I cannot see how any man deserves to be called "holy," who wilfully allows himself in sins, and is not humbled and ashamed because of them. I dare not call anyone "holy" who makes a habit of wilfully neglecting known duties, and wilfully doing what he knows God has commanded him not to do. Well says Owen, "I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow, and trouble."  — J.C. Ryle, Holiness (London: James Clarke & Co., 1956), pp. 35-39.


1 The secret, or mystery, of the New Testament is the gospel, which is now made manifest to the saints (Eph. 3:4-9; col. 1:26).