Consecration and Sanctification, and the power that comes through prayer and fasting – Part 3 - The Open Door Church of God In Christ Detroit

SANCTIFICATION

The process of God’s grace by which the believer is separated from sin and becomes dedicated to God’s righteousness. Accomplished by the Word of God (John 17:7) and the Holy Spirit (Rom 8:3-4), sanctification results in holiness, or purification from the guilt and power of sin.

Sanctification as separation from the world and setting apart for God’s service is a concept found throughout the Bible. Spoken of as “holy” or “set apart” in the Old Testament were the land of Canaan, the city of Jerusalem, the tabernacle, the Temple, the Sabbath, the feasts, the prophets, the priests, and the garments of the priests. God is sanctified by the witness of believers (1 Peter 3:15) and by His judgments upon sin (Ezek 38:16). Jesus also was “sanctified and sent into the world” (John 10:36)

Sanctification in the Atonement. As the process by which God purifies the believer, sanctification is based on the sacrificial death of Christ. In his letters to the churches, the apostle Paul noted that God has “chosen” and “reconciled” us to Himself in Christ for the purpose of sanctification (Eph 1:4; 5:25-27; Titus 2:14).

Old Testament sacrifices did not take away sin, but they were able to sanctify “for the purifying of the flesh” (Heb 9:13). The blood of the new covenant (Heb 10:29), however, goes far beyond this ritual purification of the body. The offering of Christ’s body (Heb 10:10) and blood (Heb 13:12) serves to purge our conscience from “dead works to serve the living God” (Heb 9:14). Because our cleansing from sin is made possible only by Christ’s death and resurrection, we are “sanctified in Christ Jesus” (1 Cor 1:2; Acts 20:32; 1 Cor 1:30; 6:11).

Sanctification: God’s Work. We are sanctified by God the Father (Jude), God the Son (Heb 2:11), and God the Holy Spirit (2 Thess 2:13; 1 Peter 1:2). Perfect holiness is God’s command (1 Thess 4:7) and purpose. As Paul prayed, “Now may the God of peace Himself sanctify you completely” (1 Thess 5:23). Sanctification is a process that continues during our lives as believers (Heb 10:14). Only after death are the saints referred to as “perfect” (Heb 12:23).

Sanctification: The Believer’s Work. Numerous commands in the Bible imply that believers also have a responsibility in the process of sanctification. We are commanded to “be holy” (Lev 11:44; 1 Peter 1:15-16); to “be perfect” (Matt 5:48); and to “present your members as slaves of righeousness for holiness” (Rom 6:19). Writing to the church of the Thessalonians, the apostle Paul made a strong plea for purity: “This is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God” (1 Thess 4:3-5).

These commands imply effort on our part. We must believe in Jesus, since we are “sanctified by faith in Him” (Acts 26:18). Through the Holy Spirit we must also “put to death the evil deeds of the body” (Rom 8:13). Paul itemized the many “works of the flesh” from which we must separate ourselves (Gal 5:19-21). Finally, we must walk in the Spirit in order to display the fruit of the Spirit (Gal 5:22-24).

GODLINESS

Piety or reverence toward God (1 Tim 2:2). Godliness means more than a religious profession and a godly conduct; it also means the reality and power of a vital union with God.

RIGHTEOUSNESS

Holy and upright living, in accordance with God’s standard. The word righteousness comes from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard. Righteousness is a moral concept. God’s character is the definition and source of all righteousness (Gen 18:25; Deut 32:4; Rom 9:14). Therefore, man’s righteousness is defined in terms of God’s.

In the Old Testament the term righteousness is used to define man’s relationship with God (Ps 50:6; Jer 9:24) and with other people (Jer 22:3). In the context of relationships, righteous action is action that promotes the peace and well-being of human beings in their relationships to one another.

For example, Adam and Eve would have acted righteously in their relationship with God if they had obeyed Him, because His commands defined that relationship. The Ten Commandments and related laws defined Israel’s relationship with God. To obey those laws was to act righteously, because such obedience maintained the covenant relationship between God and His people.

The sacrificial system in the Old Testament and the cross of Jesus in the New Testament show man’s need for righteousness. Sin is disobedience to the terms that define man’s relationship with God and with other people. Since the FALL in the Garden of Eden, man is inherently unrighteous. As the prophet Isaiah said, “We are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away” (Isa 64:6). Man cannot be righteous in the sight of God on his own merits. Therefore, man must have God’s righteousness imputed, or transferred, to him.

The cross of Jesus is a public demonstration of God’s righteousness. God accounts or transfers the righteousness of Christ to those who trust in Him (Rom 4:3-22; Gal 3:6; Phil 3:9). We do not become righteous because of our inherent goodness; God sees us as righteous because of our identification by faith with His Son.

UNCLEAN, UNCLEANNESS

To be defiled, foul, unfit. To be unclean refers to foods that are unfit, to defilement of a moral or religious character, and to spiritual impurity. The Old Testament distinguishes between what is clean and helpful and what is unclean and unacceptable (Lev 10:10; 11:47). The priest was to teach the people the difference (Ezek 44:23).

The teaching about uncleanness springs from the concept of God’s holiness (Lev 11:44-45). Freedom from uncleanness and guilt is possible through God’s gracious work (Ps 51:7). Holiness within, purity of heart, is possible through the exercise of faith in Christ’s redemption (Titus 2:14; 1 Peter 1:2) and obedience to His word of truth (John 15:3; 17:17; 1 Peter 1:22).

There were different kinds of uncleanness. One type was unclean food. Several kinds of birds-such as ravens and vultures-and certain animals-such as swine, camels, and hares-were labeled unclean (Lev 11:1-19). Besides foods, persons were designated unclean under certain conditions. Through a discharge or because of menstruation, men and women were considered unclean (Lev 15:2-13,19-24). Puss-type body emissions from open sores also rendered the person unclean. A leprous person was unclean (Lev 13:11).

Serious uncleanness was connected with dead bodies, including both humans and animals (Lev 11:25-31). Anything on which a dead thing fell would become unclean (Lev 11:32). Severe defilement came from a dead human body: “He who touches the dead body of anyone shall be unclean seven days” (Num 19:11). Indeed, when a person died in a tent, the whole tent was regarded as unclean (Num 19:14). To be unclean was to be disqualified for divine worship.

The land could be defiled through idolatry (Ezek 36:18) or through the sacrifice of innocent children (Ps 106:38). God’s Temple was defiled because of the entry of pagans (Ps 79:1). The prophet Haggai used the notion of uncleanness of things to speak of immoral behavior of people (Hag 2:13-14).

In the gospels, the word unclean describes those who are possessed by undesirable or even demonic spirits. Jesus exercised command over these unclean spirits (Luke 4:36) and effectively rebuked them (Luke 9:42). The disciples were also given power over unclean spirits (Mark 6:7; Acts 5:16). Jesus often cast out unclean spirits (Mark 1:23,26-27; 5:2).

The word defilement described a sinful and unfit condition (Isa 6:5). Because of sin, “we are all like an unclean thing” (Isa 64:6). The New Testament lists uncleanness or moral defilement along with fornication and other sins, such as covetousness, as works of the flesh (Gal 5:19; Col 3:5). Believers are not called to uncleanness, but they are to live in holiness (1 Thess 4:7). They are not to yield their members to uncleanness but to righteousness and holiness (Rom 6:19).

Unclean things and people can be purified. Temple articles were purified through sprinkling of blood (Lev 16:19). For those who touched dead bodies, washing with water provided cleansing (Lev 15:27). Sprinkling with hyssop and water made clean the tent in which someone had died (Num 19:18). For a woman with an issue of blood, a priest could offer sacrifice and make atonement (Lev 15:30).

The uncleanness of sin to which the prophet Isaiah referred (Isa 6:5) is an uncleanness that is removed through God’s actions. To Isaiah’s lips the angel applied coals of fire and said, “Your iniquity is taken away” (Isa 6:6). John explained that the blood of Jesus Christ, God’s Son, cleanses us from the defilement of sin (1 John 1:7). God fully provides for the cleansing of that which is unclean.

The reason why food and other things were designated unclean is not always fully clear. But there was a connection between the regulations about uncleanness and God’s holiness. Following the list of unclean foods, God declared, “You shall be holy; for I am holy” (Lev 11:44).

The great concern for dead things causing uncleanness may point to the notion that dead things were the very opposite of God. He is the living God. Death and dead things are opposite to who God is and what He desires. Thus, to be in contact with dead bodies was to be defiled. The human corpse represents an absence of life, and thus an absence of God. The laws about uncleanness are a powerful statement of the living God of the universe. Those made clean through His provision, however, will enjoy eternal life.