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Christian thinkers have made countless efforts to define and redefine “original sin.” It is commonly agreed that it resulted from our loss of the moral image of God in the fall, which left us with the instinct or tendency to sin. The resulting conflict in the life of the believer. This carnal nature can be changed only by a crisis experience, commonly called the baptism of the Holy Spirit, a second work of grace, or entire sanctification.
The experience of salvation is not compartmentalized, but is one work as is indicated by the Greek word soteria (salvation), a word which literally means “to make whole, complete or healthy.” The work of salvation is one in its totality: it encompasses justification, regeneration, sanctification, and our glorification after physical death. The grace of God progresses in our lives in pace with our awareness of our need and on the conditions of our faith, obedience, and yielding to God’s will.
The Bible definitely calls us to sanctification by employing the Greek words hagios (holy), hagiasmos (sanctification), hagiosune and hagiotes (holiness), and hagiazo (to sanctify; to make holy). All of these words have a twofold meaning.
First, they indicate something or someone set apart for a particular use, as in the case of the vessels in the temple. These temple vessels were dedicated to be used exclusively for God’s worship; any other use constituted defilement. In this sense, the words may be translated as “consecrate” or “consecration,” as with Jesus’ declaration in John 17, “I consecrate myself.”
Second, these words signify the altering of our inner attitudes or dispositions, which drastically transforms our behavior. Thus, the Bible always addresses its call for sanctification to believers. Writing to the Roman Christians, Paul admonishes them with these words: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And do not be conformed to this word, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Rom. 12:1-2 NKJV). Paul’s prayer for the Thessalonians — “Now may the God of peace Himself sanctify you entirely” 1 Thess. 5:23) — is consistent with the prayer of our Lord for His disciples: “Sanctify them in the truth; Your word is truth” (John 17:17)
It should be noticed that in the three above references (“present your bodies”; “sanctify you entirely”; and “sanctify them in the truth”); the aorist tense is used, which signifies a momentary act that does not lose its effect over time. “Sanctify them” (aorist imperative) means an instantaneous work in the heart of the believer that happens once for all.
We should note that sanctification is not freedom from temptation or freedom from the possibility of sin, but freedom from the will to sin. It does not alter the basic drives of the human nature, but it does bring them under the subjection of the Holy Spirit to the extent that spirit, soul, and body can live blameless before God.
The questions remain, How and when can such an experience take place, and what kind of steps of preparation should one follow? Sanctification is not an arbitrary gift that God bestows upon us. God responds to the hunger and pursuit of the human heart; thus we are admonished to seek and believe for sanctification.
Our preparation begins with an awareness of the need and a general dissatisfaction with the inner condition and our lack of progress in the effort to live a holy life. Such awareness becomes painful and causes the heart to cry for help.
Second, there is an intense hunger and the desire for spiritual transformation. The longing heart becomes willing to pay any price and go any distance to achieve victory over sin and to enjoy the inner rest of God.
I recall such an intense hunger in my own soul soon after I came to Christ at the age of fifteen. The hunger and the struggle were so intense that I engaged in all sorts of spiritual disciplines, to no avail. Then at the age of seventeen I found myself in the presence of a white-haired man of God whose disposition and life were the epitome of the fullness of the Spirit. In the presence of two other men (who were resistant to the truth), he introduced me to the fullness of the Spirit and in a matter of moments led me step by step in the most powerful encounter with the Spirit. As I responded, instantaneously I found inner rest and freedom from the struggle compounded with the spiritual power to say no to temptation without any reluctance.
Third, the believer must make a complete surrender to the whole will of God for time and eternity. It is to this end that the apostle Paul admonishes us to “present you bodies a living and holy sacrifice, acceptable to God.” Nothing is kept off the altar — talents, gifts, dreams, aspirations, or the whole life itself. This act of consecration opens the door for the baptism of the Holy Spirit and thus the experience of sanctification.
Fourth, all the graces of God (merits from the death of Christ on the cross) are incorporated into our life by faith. “You have been saved, “ says the Scripture, “through faith” (Eph. 2:8) Further, “Without faith it is impossible to please [God]” (Heb. 11:6). Without faith none of the benefits of redemption will affect our life. By faith we experience the forgiveness of sin and receive the gifts of God’s grace in our lives.
In fact, faith and consecration are interwoven together. There is no consecration without faith, and without faith we cannot receive the cleansing, empowering gift of the Spirit. Faith is the key to every door of grace. Paul affirms that the blessing of the infilling of the Holy Spirit is received by faith: “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live I live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Gal. 2:20). Further, Peter says, God “made no distinction between us and them [Jewish and Gentile Christians], cleansing their hearts by faith” (Acts15:9).
So entire sanctification delivers us from the carnal nature. It puts the human nature in subjection to the will of God. It frees us from the will to sin, although we are still subject to temptation and the possibility of sin. It not only cleanses us, but also empowers us for holy living and service. It is received by the believer subsequent to conversion by an act of consecration and faith. It is received in an instantaneous work of the Holy Spirit, although it is preceded and followed by spiritual growth that lasts a lifetime. We always grow in grace, knowledge, and wisdom.
What then are some of the practical consequences for those who have received the fullness of the Spirit? Such an experience frees us from pride and self-centeredness and adorns us with the spirit of humility. This changes our tempers, dispositions, attitudes and emotions. Holiness is expressed as a disposition of mind and spirit that bears fruit in behavior.
In an article titled “Holiness for the 21st Century,” Dr. Brian D. Russell states, “There is a burning in our day to recapture scriptural holiness.” 16 Then he moves on to state five applications of holiness in our life today.
First, holiness involves character transformation. A holy life reflects God’s character. It is Christlikeness.
Second, holiness lead us into a commissioned life. Holiness cannot be separated from the mission of God.
Third, holiness will lead us into a communal life. God’s people are to be a holy community. Holiness is lived out in authentic relationship with others.
Fourth, holiness will give us a contextual ministry. That means the Spirit of Christ teaches us to encourage lost people in ways that are relevant to their particular culture.
Fifth, holiness will give us a courageous ministry. Jesus’ call to discipleship is radical: “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me” (Matt. 16:24).
15 Excerpted form The Holy Spirit within Us, copyright © 2010 Bill C. Kinstantopoulos. All rights reserved. Reprinted by permission of Church of God Ministries, Inc. 16 The Asbury Hearld 117, no. 2 (2007): 10
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