A. Those who are in Christ, are effectually called and regenerated, having a new heart and a new spirit created in them by virtue of the death and resurrection of Christ: June 3. 3-8; June 1 2:29.; 3: 9,10; Ro. 1: 7; 2 Cor 1: 1; Eph. eleven; Phil. eleven; Col. 3:12; Acts. 20:32; 26:18; Ro. 15:16; 1 Cor 1: 2; 6:11; Ro. 6: 1-11.
B. Even more sanctified of a real and personal way: 1 Thes. 5:23; Ro. 6:19, 22.
3. By the same virtue: 1 Co. 6:11; Acts. 20:32; Phil. 3:10; Ro. 6: 5, 6.
C. By His Word and Spirit dwelling in them: Jul 17:17;. Eph. 5:26; 3: 16-19; Ro. 8:13.
D: The domain of the whole body of sin is destroyed, and the several lusts thereof are weakening and mortifying more and more, and go quickening and strengthening more and more in all the saving virtues, for the practice of all true holiness: ro. 6:14; Gal. 5:24; Ro. 8:13; Col. 1:11; Eph. 3: 16-19; 2 Cor 7: 1; Ro. 6:13; Eph. 4: 22-25; Gal. 5:17.
E. No one will see the Lord: I 12:14.
A. This sanctification is carried out in the whole man, but is incomplete in this life; there are still some remnants of corruption in every part: 1 Thes. 5:23; June 1 . 1: 8.10; Ro. 7: 18.23; Phil. 3:12.
B. Where a continual and irreconcilable war arises: 1 Corinthians 9: 24-27; 1 Tim. 1:18; 6:12; 2 Tim. 4: 7.
C. The flesh lusts against the Spirit, and the Spirit against the flesh: Gal. 5:17; 1 Peter 2:11.
A. In that war, although the remaining corruption prevails much for some time: Ro. 7:23.
B. The part regenerated triumphs through the continued provision of forces by the sanctifying Spirit of Christ: Rom. 6:14; June 1 5: 4;. Eph. 4: 15,16.
C. And so the saints grow in grace, perfecting holiness in the fear of God, pursuing a heavenly life, in evangelical obedience to all the commands which Christ as Head and King, has prescribed in his Word: 2 P. 3:18; 2 Cor 7: 1; 3:18; Mt. 28:20.

Sanctification (GROWTH Christlike)

In previous chapters we have examined the various actions of God that take place at the beginning of our Christian life: The call of the gospel (God does to us), regeneration (by which God imparts new life), justification ( by which God does not give a correct legal position before him), and the adoption (by which God makes us members of his family).
We have also studied the conversion (in which we repent of our sins and trust in Christ for salvation).All these events take place at the beginning of our Christian life.
But now we come to a part of the application of redemption is a progressive work that continues throughout our lives on earth. It is also a work in which God and man cooperate, each in a different role.This part of the application of redemption and sanctification know: Sanctification is a progressive work of God and man that leads us to be increasingly free from sin and to be more Christlike in our real life.


The following table explains many of the differences between justification and sanctification:
legal position
Once for all
It is entirely the work of God
Perfect in this life
Same for all Christians
internal condition
Continues throughout life
we cooperate
It is not perfect in this life
More in some than in others
As this table shows, sanctification is something that continues throughout our lives as Christians. The ordinary course of a Christian life will involve continued growth in sanctification, and is something that the New Testament encourages us to our attention and we strive to achieve.


Sanctification has a beginning DEFINED IN REGENERATION.
A moral definite change takes place in our life at the time of regeneration, because
Paul talks about: "He saved us through the washing of regeneration and renewal by the Holy Spirit" (Titus 3: 5). Once we are born again we can not continue to sin as a habit or lifestyle (1 A John 3: 9), because the power of the new spiritual life within us keeps us from giving in to the life of sin.
In this sense there is some overlap between regeneration and sanctification, because this moral change is actually a part of regeneration. But when we see it from the point of view of moral change within us, we can also see how the first stage of sanctification. Paul looks back to an event completed when he says to the Corinthians: "But have already been washed, sanctified, have been justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 to Co 6: 11 ). Similarly, in Acts 20: 32 Paul may refer to Christians as those who have "inheritance among all the sanctified".
This initial step in sanctification involves a defined with the dominant power and love of sin break, so that the believer is no longer controlled or dominated by sin and it does not like sin. Paul says: "In the same way, count yourselves dead to sin but alive to God in Christ Jesus. For sin shall not have dominion over you, because they are not under law but under grace "(Rom 6: 11, 14). Paul says that Christians have been "freed from sin" (Rom 6: 18).
In this context, being dead to sin or be freed from sin involves the power to overcome sinful actions or behavior patterns in our lives. Paul tells the Romans, "Do not you sin reign in your mortal body, that you obey its evil desires allow.
Do not offer the parts of your body to sin as instruments of wickedness, but rather offer yourselves to God "(Rom 6: 12-13). Be dead to the dominant power of sin it means that we as Christians by the power of the Holy Spirit and the life of resurrection of Christ working within us, we have the power to overcome temptation and seduction of sin. Sin is no longer our master as it was before Christians do.
In practical terms, this means that we AFFIRM TWO THINGS AS CERTAIN.
On the one hand, we will never be able to say: "I am completely free of sin" because our sanctification never be fully completed (see below). But on the other hand, a Christian should never say (for example) "This sin has defeated me, I give up. I had a bad temper thirty-seven years and I will until the day I die, and the people I will have to put up as I am. "
Although the New Testament speaks of a definite beginning of sanctification, also sees it as a process that continues throughout our Christian life. Overall this is the primary sense in which used today sanctification in systematic theology and Christian conversation:
Although Paul tells his readers that have been freed from sin (Rom 6: 18), and are "dead to sin but alive to God in Christ Jesus" (Rom 6: 11), he nevertheless recognizes that sin remains in their lives, so that urged not allow reign in them and give in to sin (Rom 6: 12-13). His task, therefore as Christians is growing more and more in sanctification, in the same way as before had grown increasingly in sin. "I speak in human terms, because of the limitations of human nature.
Before offering you the members of your body to serve impurity, leading more and more evil; so now offer them to righteousness leading to holiness "(Rom 6: 19, the terms" before "and" now "[g Hosper houtos.] indicate that Paul wants them to do that in the same way: if" before "increasingly indulged sin," now "increasingly offer yourselves to justice for sanctification).
Paul says that throughout the Christian life "all of us are being transformed into his likeness with ever-increasing glory from the Lord" (2 to Co 3: 18).
We become increasingly Christlike to move forward in the Christian life.
Therefore, he says: "Brothers, I do not think myself to have apprehended. Rather, one thing I do: forgetting what lies behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus "(Phil 3: 13-14). With this the apostle is not saying that either perfect, but goes forward to achieve those purposes for which Christ had saved him (vv. 9-12).
Paul tells the Colossians: "Do not lie to one another, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of his creator "(Col 3:10), thus showing that sanctification involves a growing likeness to God in our thoughts and in our words and actions.
The author of Hebrews tells his readers: "throw off everything that hinders us, especially the besetting sin" (Heb 12: 1), and "seek holiness, without which no man shall see the Lord" (Heb 12: 14). James encourages his readers: "Do not merely listen to the word, and so deceive yourselves. Take her to practice '(James 1: 22), and Peter tells his readers: "Rather, you are holy in everything you do, as is holy who called them " (1 to P 1: 15).
It is not necessary to accumulate many more quotes, because much of the New Testament is composed of instructions to believers in various churches on how they should grow in Christ-likeness. All moral exhortations and commandments in the New Testament epistles apply here, because they all exhort believers to cultivate one aspect or another of greater sanctification in their lives.
The expectation of all the authors of the New Testament is that our sanctification increase throughout our Christian life.
Sanctification BE COMPLETED IN DEATH (FOR OUR SOULS) And when the Lord returns (FOR OUR BODIES).
Because sin still remains in our hearts even though we have we become Christians (Rom 6: 12-13; 1 to Jn 1: 8), our sanctification never completed in this life (see below). But once we die and we will be with the Lord, then our sanctification will be completed in a sense, because our souls shall be released from sin and be perfect.
The author of Hebrews says that when we enter the Lord's presence to worship arrived as "the spirits of the righteous who have reached perfection" (Heb 12: 23). This is appropriate because it is an anticipation of the fact that "never enter into it anything unclean" refers to enter the presence of God in the heavenly city (Rev. 21: 27).
However, when we appreciate that sanctification involves the whole person, including our bodies (see 2to Co 7: 1; 1 to s 5: 23), then we realize that sanctification will not be fully completed until the Lord return and receive new bodies resurrected. We hope the coming of our Lord
Jesus Christ from heaven and "he will transform our lowly to be like his glorious body" (Phil 3: 21). It is "when he comes" (1 to Co 15: 23) to receive a resurrection body and then "also bear the image of [man] heavenly" (1 to Co 15: 49).
(1) That there is a definite beginning of sanctification at the time of conversion:
(2) That sanctification is expected to increase throughout the Christian life, and.
(3) That sanctification. It is perfected in death.
(For the sake of simplicity we omit this box completion of sanctification when we receive our resurrected bodies.)
I have shown in the table progress of sanctification as an irregular line, indicating that growth in sanctification is not always a straight and upline in this life, but the progress of sanctification happens at times, while in others sometimes we realize that we are taking something back.
In an extreme case, a believer who makes little use of the means of sanctification, and rather have poor education, no walks with Christians and pays little attention to the Word of God and prayer can take many years and have very little progress in the process of sanctification, but this is certainly not normal and what is expected in the Christian life. It is actually very abnormal.
There have been some in the history of the church that have taken commands such as Matthew 5: 48 (therefore be perfect, as your heavenly Father is perfect ") or 2 to Corinthians 7: 1" cleanse ourselves from all filthiness of the body and spirit, perfecting the fear of God's work our sanctification ") and have reasoned that since God gives us these commands, he must also give the ability to obey perfectly.
Therefore they have concluded, it is possible for us to get a state of sinless perfection in this life.Moreover, point to Paul's prayer for the Thessalonians: "May God himself, the God of peace, sanctify youwholly" (1 to Thes 5: 23), and infer that it may well be that Paul's prayer be fulfilled in some of the Thessalonian Christians. In fact, John even says:
"Everyone who practices sin has not seen him or known him" (1 to Jn 3: 6). Are these verses speaking of the possibility of sinless perfection in the life of some Christians? In this study, perfectionism I'll use the word to refer to this view that sinless perfection is possible in this life.
If we look carefully we will see that these passages do not support the perfectionist position. First, simply it is not taught in the Scriptures that when God gives a command, he also gives us the ability to obey him in each case.
God commands all people everywhere to obey all moral laws and is to blame for failing to obey, even when people unredeemed are sinners and, as such, are dead in trespasses and sins, and that incapacitates them for obey the commandments of God. When Jesus commands us to be perfect as our heavenly Father is perfect (Mt 5: 48), we are simply saying that absolute moral purity of God is the goal toward which we should aim and the standard by which God will ask accounts.
The fact that we may not be able to live up to that ideal does not mean to be lowered; rather, it means we need grace and forgiveness of God to overcome what remains of sin in us. Similarly, when Paul commands the Corinthians to complete the work of sanctification in the fear of the Lord (2 to Co 7: 1), or ask in prayer that God will sanctify fully to the Thessalonians (1 to Thes 5: 23) , it is pointing to the goal he wants them to reach. He is not saying that some they will get, but that is the moral ideal that God wants all believers aspire.
John's statement: "Whoever abides in Him does not sin" (1 to Jn 3: 6, RVR 1960) is not teaching that some of us are going to reach perfection, because the present tense of verbs in Greek better translated as indicating a continued action or normal activity: "Whoever remains in him does not sin. Everyone who practices sin has not seen him or known him "(1 to Jn 3: 6, NIV).
This statement is similar to that made ​​Juan a few verses later: "No one who is born of God practices sin, because God's seed remains in him; You can not sin, because he is born of God "(1 to Jn 3: 9). If we take these verses to prove sinless perfection, they would have to prove it to all Christians, because they are talking about what is true of all who are born of God, and everyone who has seen Christ and known him. '
Therefore, there seems to be no verse in Scripture that is convincing in teaching is possible for any human being to be completely free of sin in this life. On the other hand, there are passages in both the Old and New Testaments clearly they teach that we can not be morally perfect in this life. In Solomon's prayer at the dedication of the temple, he says, "Since there is no human being who does not sin, if your people sin against you" (1 to R 8: 46).
Similarly, we read a rhetorical question with an implied negative response in Proverbs 20: 9: "Who can say?" Puro My heart, I am pure from sin "" And we also read an explicit statement in Ecclesiastes 7: 20: "No one on earth so righteous that does good and never sins."
In the New Testament, we find Jesus sending his disciples to pray: "Give us today our daily bread.Forgive us our debts, as we forgive our debtors "(Matthew 6: 11-12). Just as the prayer for our daily bread provides us with a model of prayer that we should repeat every day, so the request for forgiveness of sins is included in the kind of prayer we should do every day of our lives as believers.
As noted above, when Paul speaks of the new power over sin receiving the Christian, is not saying that there will be no sin in the Christian life, but only that the believer no longer let that "reign" in his body nor " offers "its members to sin (Rom 6: 12-13). He is not saying that not sin, but sin not "have dominion" over them (Rom 6: 14).
The very fact shows that giving these instructions he realized that sin would continue in the lives of believers throughout their lives on earth. Even James the Lord's brother could say, "We all stumble much" (James 3: 2), and if James himself can say that, then we too should be willing to say.
Finally, in the same letter in which John stated many times that a child of God will not continue in a pattern of sinful behavior, he also says clearly: "If we say we have no sin, we deceive ourselves and we have the truth "(1 to Jn 1: 8). Here John is explicitly excluding the possibility of being completely free of sin in our lives. In fact, he says that anyone who claims to be free of sin is simply fooling himself, and the truth is not in him. "
But once we have concluded that sanctification never completed in this life, we must exercise wisdom and pastoral caution in the way we use this truth. Some may take this and use it as an excuse not to strive for holiness or sanctification growth, which is the opposite of dozens of other commandments in the New Testament.
Others may think about the fact that we can not be perfect in this life and lose hope of progress in the Christian life, an attitude that is contrary to the clear teaching of Romans 6 and other passages about the power of the resurrection of Christ to train to overcome sin. Therefore, although the sanctification never completed in this life, we must also emphasize that we must never stop at increase it in our lives.
In addition, as Christians grow in maturity, the kinds of sins that remain in their lives are often not so much sins of words and actions that are externally visible to others, but internal sins of attitudes and motives of the heart, desires such as pride and selfishness, lack of courage or faith, lack of zeal and love God with all our heart and our neighbor as ourselves, and not fully trust God about everything he has promised for every circumstance. Those real sins! They show how we were short of moral perfection of Christ.
However, recognizing the nature of these sins that persist even in the most mature Christians also helps keep against misunderstandings when we say that no one will be free from sin in this life. It is certainly possible that many Christians are free at many times throughout the day conscious acts of disobedience to God in their words and actions.
In fact, if Christian leaders will be an "example to follow in the way of speaking, behavior, and love, faith and purity" (1 to Ti 4: 12), then it is often true that their lives will be free from words and actions that others deemed objectionable. But that is far from having obtained complete freedom from sin in our motives, thoughts and intents of the heart.
John Murray notes that when the prophet Isaiah was in the presence of God, his reaction was: "Then I said, Woe is me, I'm lost! I am a man of unclean lips and I live among a people of unclean lips, And yet my eyes have seen the King, the Lord Almighty "(Isaiah 6: 5).
And when Job, whose rectitude was initially praised in the history of his life, when he appeared before the Almighty God, he could only say, "hearsay had heard of you but now I see with my own eyes. Therefore, I take back what I said, and repent in dust and ashes "(Job 42: 5-6). Murray concluded based on these examples and many other saints throughout church history:
In fact, the more Hallowed Is A Believer, More Comprised will be the Image of His Savior, the more Should Against All Of Conformity Lack With Divine Holiness. The deeper your perception of the majesty of God, the more intense love for God, the more persistent His longing for the prize of his high calling of God in Christ Jesus, the more aware will GRAVITY sin Stay in it and the greater his abhorrence of it. It was not this the effect of all God's servants being ever closer to the revelation of God's holiness? '


Some (such as John Murray) objecting to say that God and man "cooperate" in sanctification, because they want to insist that this is the primary work of God and that our part in sanctification is only secondary (see fil 2: 12-13). However, if we explain clearly the nature of the role of God and our role in sanctification, it is not inappropriate to say that God and man cooperate in sanctification.
God works in our sanctification, and we, and we work for the same purpose. We are not saying that we have equal stakes in the sanctification or both work in the same way, but only say that we cooperate with God in ways that are appropriate to our condition as creatures of God, and the fact that the Scriptures emphasize the role we have in sanctification (with all the moral commandments of the New Testament), it makes it appropriate to teach that God calls us to cooperate with him in this activity.
Since sanctification is primarily the work of God, it is appropriate that Paul prayed saying, "May God himself, the God of peace, sanctify you wholly" (1 to Thes 5: 23). One of the specific functions of God the Father in the sanctification is the process of disciplining their children (see Heb 2: 5-11).
Paul tells the Philippians: "For it is God who works in you both to will and to act according to his good purpose" (Phil 2: 13), indicating something about the way God sanctified them, making They wished both his will and empowering them to fulfill it.
The author of Hebrews speaks of the roles of the Father and the Son in the family blessing: "May the God who gives peace. He equip you with everything good to do his will. And, through Jesus Christ, God fulfilled in us what pleases him. To him be the glory forever and ever. Amen "(Heb 13: 20-21).
The role of God the Son, Jesus Christ, in sanctification is, first, that he won our sanctification. Therefore, Paul could say that God made ​​Christ "tell us wisdom, our righteousness and sanctification and redemption" (1 to Co 1:30).
Furthermore, in the process of sanctification Jesus is our example, because we run the race of life "[setting] eyes on Jesus, the author and perfecter of our faith" (Heb 12: 2). Peter tells his readers: "Christ suffered for you, leaving you an example to follow his steps" (1 to P 2:21). And John says: "Whoever says he abides in him must live as he lived" (1 to Jn 2: 6).
But it is God the Holy Spirit who works specifically within us to change and sanctify, giving us greater holiness of life. Peter speaks of "sanctifying work of the Spirit" (1 to P 1: 2), and Paul also speaks of the "sanctification of the Spirit" (2 Thes 2:13).
It is the Holy Spirit who works in us "the fruit of the Spirit" (Gal 5: 22-23), those characteristics that are part of a larger daily sanctification. If we grow in sanctification "walk in the Spirit" and are "led by the Spirit" (Gal 5: 16-18; Romans 8: 14), ie, we are increasingly sensitive to the wishes and encouragement of the Spirit Santo in our life and character. The Holy Spirit is the spirit of holiness, and generates holiness within us.
The part that we fulfill in sanctification is both passive on which we depend on God to sanctify us as active in which we strive to obey God and take steps that will increase our sanctification. Let us now consider both aspects of our role in sanctification.
First, what we call the "passive" role that we have in sanctification we see in the texts that encourage us to trust God and pray asking him to sanctify us. Paul tells his readers, "but rather offer yourselves to God as those who have returned from death to life" (Rom. 6: 13; v 19), and says every Christian in Rome: "Offer your bodies as living sacrifices , holy and pleasing to God "(Romans 12: 1). Paul realizes that we depend on the Holy Spirit to grow in sanctification, because he says: "If by the Spirit you put to death the misdeeds of the body, will live" (Rom 8: 13).
Unfortunately, this "passive" role in sanctification, this idea of ​​offering ourselves to God and trust him to produce in us "both to will and to act according to his good purpose" (Phil 2: 13) emphasizes both today that's all people hear about the path of sanctification.
Sometimes the popular phrase "leave and leave him to God" is presented as a summary of how to live the Christian life. But that is a tragic distortion of the doctrine of sanctification, for only speaking half of the part that we must make and, by itself, lead Christians to be lazy and neglect the active role that Scripture commands us we have our own sanctification.
The apostle Paul tells us in Romans 8:13 the active role we should have, when he says: "If by the Spirit you put to death the misdeeds of the body, you will live." Paul acknowledges here that it is by "the Spirit" that are able to do. But it also tells us that we must do! Do not you sent the Holy Spirit to put to death the misdeeds of the body, but Christian!
Similarly, Paul tells the Philippians: "So, my dear friends, as you have always obeyed-not only in my presence, but now much more in my absence-carry out their own salvation with fear and trembling, for God is who works in you both to will and to act according to his good purpose "(Phil 2: 12-13).
Paul exhorts them to obey even when he was present with them. He tells them that obedience is the way in which they "[carry] out their salvation" meaning that they should continue with the realization of the benefits of salvation in their Christian life. The Philippians had to ensure that growth in sanctification, and do it with solemnity and reverence (with fear and trembling) because they are doing in the very presence of God.
But there's more: The reason why they should work and expect your work result is that "God is working in you," the former and fundamental work of God in sanctification means that their work is strengthened by God; therefore it will be worthwhile and positive results.
There are many aspects of this active role we have to play in sanctification. We must "[search] holiness, without which no man shall see the Lord (Heb 12: 14). We have to turn away "sexual immorality" because "the will of God that are sanctified" (1 to Ts 4: 3) .Juan says that those who hope to be like Christ when he appears actively work in the purification of his life: "Everyone who has this hope in him purifies himself well, even as he is pure" (1 to 3: 3).
Paul tells the Corinthians to "flee from sexual immorality" (1 to Co 6:18), and do not join "yoked with unbelievers" (2 to Co 6:14, KJV 1960).
Then he tells them: <cleanse ourselves from all filthiness of the flesh and spirit, perfecting the fear of God's work our sanctification "(2 to Co 7: 1). This kind of struggle for obedience and holiness can involve great effort on our part, because Peter tells his readers that "strive" to grow in the features that are according to godliness (2 to P 1: 5) .
Many specific passages of the New Testament encourage us to us to pay close attention to various aspects of holiness and piety in life (see Rom 12: 1-13: 14; Ephesians 4: 17-6: 20; Philippians 4: 4-9; Col 3: 5-4: 6; 1 to P 2: 1 1-5: 11). We must continually build patterns and habits of holiness, because a measure of maturity is that mature Christians "have the ability to distinguish between good and bad, for they have used its power of spiritual perception" (Heb 5: 14).
The New Testament does not suggest any shortcut by which we grow in sanctification, but only encourages us repeatedly to give ourselves to old media and recognized the Bible reading and meditation (Ps 1: 2; Mt 4: 4; Jn 17: 17), prayer (Eph 6: 18; Philippians 4: 6), worship (Eph 5: 18-20), the testimony (Mt 28: 19-20), the Christian fellowship (Heb 10 : 24-25), to self-discipline and self-control (Gal 5: 23; Titus 1: 8).
It is important that we continue to grow in both passive trust in God for our sanctification and our active striving for holiness and greater obedience in our lives. If we neglect the active effort to obey God, we become passive and lazy Christians. If we neglect the passive trust in God and surrender to Him paper, we become proud and overconfident in ourselves. In any case, our sanctification will be poor.
We must keep the faith and diligence in obeying the same time. The old hymn says, "Obey, and trust Jesus, is the rule marked to walk in the light."
We must add one more point in our study of our role in sanctification:
Sanctification is usually a corporate process in the New Testament.
It is something that happens in community. We are admonished: "Let us consider one another in order to encourage love and good deeds. Let us not gather, as some people do, but encourage one another, and all the more as you see the Day approaching "(Heb 10: 24-25).
Christians together "are like living stones, which are being built into a spiritual house. Thus become a holy priesthood "(1 to P 2: 5); together are a "holy nation" (1 to P 2: 9), together are urged to "encourage one another and build each other up , just as they have done" (1 to Thes 5: 11). Paul prays to the brothers in Ephesus to "live a life worthy of the calling you have received" (Ephesians 4: 1) and live that way in community: "Be completely humble and gentle; be patient, bearing with one another in love.
Every effort to keep the unity of the Spirit through the bond of peace "(Eph . 4: 2-3). When that happens, the body of Christ functions as a unified whole, each part working properly, so that corporate sanctification happens while " the whole body grows and builds itself up in love" (Eph 4:16; 1 to Cor 12 : 12-26; Galatians 6: 1-2)..
It is significant that the fruit of the Spirit includes many things that serve to build community (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control "Gal 5: 22-23), while" works of the sinful nature "destroy the community (sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and things like these" Gal.5 : 19-21).


We see that sanctification affects our intellect and intelligence when Paul says that we must put on the new nature "which is being renewed in knowledge in the image of its Creator" (Col 3: 10). He prays that the Philippians to see that their love "may abound more and more in knowledge and good judgment" (FIL1: 9). E urges Christians of Rome to 'be transformed by the renewing of your mind "(Romans 12: 2).
Although our knowledge of God is more than intellectual knowledge, there is certainly an intellectual component to it, and Paul says that this knowledge of God should increase throughout our life "to live worthy of the Lord unto all pleasing" ( Col 1: 10).
Sanctification of our intellects will involve growth in wisdom and knowledge to progressively go "[bringing] captive every thought to make it obedient to Christ" (2 to Ca 10: 5) and find that our thoughts are becoming the thoughts that same God we He imparts through his Word.
In addition, growth in sanctification affect our emotions. We will see increasingly in our life emotions such as "love, joy, peace , patience" (Gal 5: 22). We will be increasingly able to obey the command of Pedro de move away from the "sinful desires , which war against your soul" (1 to P 2: 11).
Find increasingly that "there [love] the world or anything in it" (1 to Jn 2: 15), but that we, as our Savior, we rejoice in God's will. In an increasingly growing as we "[ will submit heart to teaching that was transmitted to them" (Rom 6: 17), and abandon negative emotions of "bitterness, rage and anger, brawling and slander, along with every form of malice "(Eph 4: 31).
In addition, sanctification affect our will, the power of decision-making, because God is working in us, "it is God who works in you to will and to act according to his good purpose" (Phil 2: 13 ). As we grow in sanctification, our will conform increasingly to the good will of our heavenly Father.
Sanctification also affect our spirit, not physical part of our beings. We must "[purified] from everything that contaminates body and spirit, perfecting the fear of God's work our sanctification" (2 to Co 7: 1), and Paul tells us that concern for "the things the Lord "leads to" devote himself to the Lord in both body and spirit "(1 to Co 7: 34).
Finally, sanctification affects our physical bodies. Paul says: "May God himself, the God of peace, sanctify you completely, and keep your whole being - spirit, soul and body blameless unto the coming of our Lord Jesus Christ" (1 to Thes 5: 23). In addition, Paul encourages the Corinthians to purify "everything that contaminates body and spirit, perfecting the fear of God's work our sanctification" (2 to Co 7: 1; d 1. To Co 7: 3. 4). By going being more sanctified in our bodies, they are becoming more useful servants of God, more receptive to God's will and the wishes of the Holy Spirit (1 to Cor 9: 27).
We will not let sin reign in our bodies (Rom 6: 12) nor participate in any form of immorality (1 to Co 6:13), but treat our bodies with care and recognize that are means through which the Holy Spirit works in our lives.
Therefore, they will not be abused or maltreated negligently, but we will try to be useful and responsive to the will of God: "Do you not know that your body is the temple of the Holy Spirit who is in you and you have received from God? You are not your own; They were bought for a price. Therefore honor God with your body "(1 to Co 6: 19-20).


Christians sometimes do not recognize the wide variety of reasons to obey God we find in the New Testament.
(1) It is true that the desire to please God and express our love for him is a very important reason to obey him. Jesus said, "If you love me, keep my commandments" Jn 14:15), and "Who is who loves me?Which he endorses my commands and obeys "Jn 14:21; 1 A John 5: 3). But they also give us many other reasons:
(2) The need to maintain a clear conscience before God (Rom 13: 5; 1 Timothy 1: 5; 19: 2, 2 A Ti 1: 3; 1 AP 3:16):
(3) The desire to be vessels "for noble purposes" and have increased efficiency to the work of the kingdom of God (2 Tim 2: 20-21);
(4) The desire to see that unbelievers come to Christ through the witness of our lives (1 A P 3: 1-2, 15-16);
(5) The desire to receive blessings of God present in our lives and ministry (1 A P 3: 9-12);
(6) The desire to avoid discomfort or discipline of God in our lives (sometimes called "the fear of God") (Acts 5: 11; 9: 31, 2 to Co 5:11; 7: 1; Eph . 4: 30; Philippians 2: 12; the 1st Ti 5: 20; I 12: 3-11; 1 to P 1:17; 2:17; the state of unbelievers in Romans 3: 18);
(7) The desire to seek a heavenly reward superior (Mt 6: 19-21; Luke 19: 17-19; 1 to Co 3: 12-15, 2 A Co 5: 9-10);
(8) The desire to walk in a more intimate way with God (Mt 5: 8; Jn 14:21; 1 to Jn 1: 6; 3: 21-22; and in the Old Testament, Psalm 66: 18; Is 59: 2);
(9) The desire that angels glorify God for our obedience (1 to Ti 5: 21; 1 A P 1: 12);
(10) The desire for peace (Philippians 4: 9) and joy (Heb 12: 1-2) in our life; Y
(11) The desire to do what God commands us simply because his commandments are right, and we delight in doing what is right (Phil 4: 8; Psalm 40: 8)


It would be wrong to end this study without noticing that sanctification brings us great joy. The more we grow into the likeness of Christ, the more we experience personally the "joy" and "peace" that are part of the fruit of the Holy Spirit (Gal 5: 22), and the more we will come closer to the kind of life we ​​will have in heaven.
Paul says that as we grow in obedience to God, we reap "the holiness that leads to eternal life" (Rom 6: 22). He realizes that this is the source of true joy. "For the kingdom of God is not eating and drinking, but of righteousness, peace and joy in the Holy Spirit" (Rom 14: 17).
As we grow in holiness we grow in conformity to the image of Christ, and each time it is seeing more of his character in our lives. This is the goal of perfect sanctification which we hope and long, and it will be ours when Christ returns.

"Everyone who has this hope in him purifies himself, even as he is pure" (1 to Jn 3: 3).