The Sanctifier The Classic Work On The Holy Spirit Free Download ((NEW))
The Christian and Missionary Alliance was established in 1887 by Brother A. B. Simpson. It was an alliance of Christian missionaries that sent out its members to preach the gospel. Brother Simpson was knowledgeable concerning spiritual matters. He wrote hymns such as "I am crucified with Christ, / And the cross hath set me free" (Hymns, #482), "Jesus only, Jesus ever" (Hymns, #511), and "O Lord, breathe Thy Spirit on me, / Teach me how to breathe Thee in" (Hymns, #255). His hymns are deep, and they contain spiritual experiences and spiritual values. His co-workers also had some spiritual weight, one of whom was the missionary John Woodbury, who along with his younger sister established Shou Chen Chapel in Shanghai.
The Sanctifier The Classic Work On The Holy Spirit Free Download
 Nevertheless, this radical contrast between law and gospel, or works and faith, pertains only with regard to eternal salvation (coram Deo); for "apart from the issue of justification (extra locum iustificationis), no one can adequately praise true good works."7 The challenge is to make their proper distinction in daily life: "Anyone who would know this art well would deserve to be called a theologian."8 It is an art based on the eschatological divide between the old age in Adam and the new age in Christ (Romans 5), yet also radically complicated by the historical reality that the Christian coinhabits both ages simultaneously as both righteous and sinful: "Therefore a Christian is divided into two times. To the extent that he is flesh, he is under the Law; to the extent that he is Spirit, he is under the Gospel."9 Consequently, Luther insists in 1535 that one may not draw the simplistic and dangerous inference that "the Law is worthless" at the expense of "both uses of the Law." That was precisely the 1525 error of the "fanatical spirits who prompted the peasants' revolt a decade ago by saying that the freedom of the Gospel absolves men from all laws" (versus the law's valid political function).10 No, societal and sinful Christians remain in lifelong need of the law, which is "good and necessary," insofar as they act civilly in society (coram hominibus), and "most important and proper," insofar as they act sinfully before God (coram Deo).11
 Luther concludes his analysis of Galatians 3 by once again clarifying that the unity and equality that Christians already enjoy "in Christ, that is, in the matter of salvation" ("neither Jew nor Greek, slave nor free, male nor female") is graciously based on "the garment of Christ, which we put on in Baptism" (coram Deo).15 There is, of course, "a distinction among persons in the Law and in the sight of the world (coram hominibus); and there must be one there, but not in the sight of God, where all men are equal, for 'all have sinned and fall short of the glory of God' (Rom. 3:23)." Therefore Luther's is also not an egalitarian liberation ethic, but a gracious liberation faith. He consciously counters "the fanatical spirits" in his own day with confident trust in our intimate union with the risen Lord: "Christ and faith must be completely joined." By actively renewing and rededicating our complementary and diversified gifts of the Spirit, "Christ must be, live, and work in us. However, He lives and works in us, not speculatively, but really, with presence and with power."16
 We shall now explore both the ecclesial and the societal dimensions of sanctification in turn. First, sanctification, or making holy the unholy, is the work of the Triune God preeminently attributed to the Holy Spirit (officium Spiritus Sancti) in Luther's interpretation of the Third Article of the Creed in his Large Catechism (1529). Luther's doctrine of the church here is governed by the sanctifying activity of the Holy Spirit through holy things, the divinely ordained means of grace. Christians are transformed by the gospel from without (extra nos), that is, when proclaimed from within the church. As in Christ, so in the church of Christ: The finite encompasses the infinite in the power of the life-giving Spirit (spiritus vivificans).
For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[T] indicates this entry was also found in Torrey's Topical Textbook[E] indicates this entry was also found in Easton's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Sanctification'". "Evangelical Dictionary of Theology". . 1997. Bible Dictionaries - Easton's Bible Dictionary - Sanctification Sanctification [N] [T] [B]involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man ( Romans 6:13 ; 2 co 4:6 ; Colossians 3:10 ; 1 John 4:7 ; 1 Corinthians 6:19 ). It is the special office of the Holy Spirit in the plan of redemption to carry on this work ( 1 Corinthians 6:11 ; 2 th. 2:13 ). Faith is instrumental in securing sanctification, inasmuch as it (1) secures union to Christ ( Galatians 2:20 ), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come." Perfect sanctification is not attainable in this life ( 1 Kings 8:46 ; Proverbs 20:9 ; Eccl 7:20 ; James 3:2 ; 1 John 1:8 ). See Paul's account of himself in Romans 7:14-25 ; Phil 3:12-14 ; and 1 Timothy 1:15 ; also the confessions of David ( Psalms 19:12 Psalms 19:13 ; 51 ), of Moses ( 90:8 ), of ( Job 42:5 Job 42:6 ), and of ( Daniel 9:3-20 ). "The more holy a man is, the more humble, self-renouncing, self-abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves.", Hodge's Outlines. These dictionary topics are fromM.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,published by Thomas Nelson, 1897. Public Domain, copy freely.[N] indicates this entry was also found in Nave's Topical Bible[T] indicates this entry was also found in Torrey's Topical Textbook[B] indicates this entry was also found in Baker's Evangelical DictionaryBibliography InformationEaston, Matthew George. "Entry for Sanctification". "Easton's Bible Dictionary". . Bible Dictionaries - King James Dictionary - Sanctification SanctificationThe act of making a thing pure and holy.For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your SANCTIFICATION, that ye should abstain from fornication: That every one of you should know how to possess his vessel in SANCTIFICATION and honour. ( 1 Thessalonians 1:1 Mark 4:2-4 ) Source: A King James Dictionary. (Used with permission. Copyright Philip P. Kapusta) Bibliography Information"Entry for 'Sanctification'". A King James Dictionary. Encyclopedias - International Standard Bible Encyclopedia - Sanctification SANCTIFICATION sank-ti-fi-ka'-shun: Etymology I. THE FORMAL SENSE 1. In the Old Testament 2. In the New Testament II. THE ETHICAL SENSE 1. Transformation of Formal to Ethical Idea 2. Our Relation to God as Personal: New Testament Idea 3. Sanctification as God's Gift 4. Questions of Time and Method 5. An Element in All Christian Life 6. Follows from Fellowship with God 7. Is It Instantaneous and Entire? 8. Sanctification as Man's Task LITERATURE Etymology: The root is found in the Old Testament in the Hebrew verb qadhash, in the New Testament in the Greek verb hagoazo. The noun "sanctification" (hagiasmos) does not occur in the Old Testament and is found but 10 times in the New Testament, but the roots noted above appear in a group of important words which are of very frequent occurrence. These words are "holy," "hallow," "hallowed," "holiness," "consecrate," "saint," "sanctify," "sanctification." It must be borne in mind that these words are all translations of the same root, and that therefore no one of them can be treated adequately without reference to the others. All have undergone a certain development. Broadly stated, this has been from the formal, or ritual, to the ethical, and these different meanings must be carefully distinguished. I. The Formal Sense. By sanctification is ordinarily meant that hallowing of the Christian believer by which he is freed from sin and enabled to realize the will of God in his life. This is not, however, the first or common meaning in the Scriptures. To sanctify means commonly to make holy, that is, to separate from the world and consecrate to God. 1. In the Old Testament: To understand this primary meaning we must go back to the word "holy" in the Old Testament. That is holy which belongs to Yahweh. There is nothing implied here as to moral character. It may refer to days and seasons, to places, to objects used for worship, or to persons. Exactly the same usage is shown with the word "sanctify." To sanctify anything is to declare it as belonging to God. "Sanctify unto me all the first-born .... it is mine" (Exodus 13:2; compare Numbers 3:13; 8:17). It applies thus to all that is connected with worship, to the Levites (Numbers 3:12), the priests and the tent of meeting (Exodus 29:44), the altar and all that touches it (Exodus 29:36), and the offering (Exodus 29:27; compare 2 Maccabees 2:18; Ecclesiasticus 7:31). The feast and holy days are to be sanctified, that is, set apart from ordinary business as belonging to Yahweh (the Sabbath, Nehemiah 13:19-22; a fast, Joel 1:14). So the nation as a whole is sanctified when Yahweh acknowledges it and receives it as His own, "a kingdom of priests, and a holy nation" (Exodus 19:5,6). A man may thus sanctify his house or his field (Leviticus 27:14,16), but not the firstling of the flock, for this is already Yahweh's (Leviticus 27:26). It is this formal usage without moral implication that explains such a passage as Genesis 38:21. The word translated "prostitute" here is from the same root qadhash, meaning literally,, as elsewhere, the sanctified or consecrated one (qedheshah; see margin and compare Deuteronomy 23:18; 1 Kings 14:24; Hosea 4:14). It is the hierodule, the familiar figure of the old pagan temple, the sacred slave consecrated to the temple and the deity for immoral purposes. The practice is protested against in Israel (Deuteronomy 23:17), but the use of the term illustrates clearly the absence of anything essentially ethical in its primary meaning (compare also 2 Kings 10:20, "And Jehu said, Sanctify a solemn assembly for Baal. And they proclaimed it"; compare Joel 1:14). Very suggestive is the transitive use of the word in the phrase, "to sanctify Yahweh." To understand this we must note the use of the word "holy" as applied to Yahweh in the Old Testament. Its meaning is not primarily ethical. Yahweh's holiness is His supremacy, His sovereignty, His glory, His essential being as God. To say the Holy One is simply to say God. Yahweh's holiness is seen in His might, His manifested glory; it is that before which peoples tremble, which makes the nations dread (Exodus 15:11-18; compare 1 Samuel 6:20; Psalms 68:35; 89:7; 99:2,3). Significant is the way in which "jealous" and "holy" are almost identified (Joshua 24:19; Ezekiel 38:23). It is God asserting His supremacy, His unique claim. To sanctify Yahweh, therefore, to make Him holy, is to assert or acknowledge or bring forth His being as God, His supreme power and glory, His sovereign claim. Ezekiel brings this out most clearly. Yahweh has been profaned in the eyes of the nations through Israel's defeat and captivity. True, it was because of Israel's sins, but the nations thought it was because of Yahweh's weakness. The ethical is not wanting in these passages. The people are to be separated from their sins and given a new heart (Ezekiel 36:25,26,33). But the word "sanctify" is not used for this. It is applied to Yahweh, and it means the assertion of Yahweh's power in Israel's triumph and the conquest of her foes (Ezekiel 20:41; 28:25; 36:23; 38:16; 39:27). The sanctification of Yahweh is thus the assertion of His being and power as God, just as the sanctification of a person or object is the assertion of Yahweh's right and claim in the same. The story of the waters of Meribah illustrates the same meaning. Moses' failure to sanctify Yahweh is his failure to declare Yahweh's glory and power in the miracle of the waters (Numbers 20:12,13; 27:14; Deuteronomy 32:51). The story of Nadab and Abihu points the same way. Here "I will be sanctified" is the same as "I will be glorified" (Leviticus 10:1-3). Not essentially different is the usage in Isaiah 5:16: "Yahweh of hosts is exalted in justice, and God the Holy One is sanctified in righteousness." Holiness again is the exaltedhess of God, His supremacy, which is seen here in the judgment (justice, righteousness) meted out to the disobedient people (compare the recurrent refrain of Isaiah 5:25; 9:12,17,21; 10:4; see JUSTICE). Isaiah 8:13; 29:23 suggest the same idea by the way in which they relate "sanctify" to fear and awe. One New Testament passage brings us the same meaning (1 Peter 3:15): "Sanctify in your hearts Christ as Lord," that is, exalt Him as supreme. 2. In the New Testament: In a few New Testament passages the Old Testament ritual sense reappears, as when Jesus speaks of the temple sanctifying the gold, and the altar the gift (Matthew 23:17,19; compare also Hebrews 9:13; 1 Timothy 4:5). The prevailing meaning is that which we found in the Old Testament. To sanctify is to consecrate or set apart. We may first take the few passages in the Fourth Gospel. As applied to Jesus in John 10:36; 17:19, sanctify cannot mean to make holy in the ethical sense. As the whole context shows, it means to consecrate for His mission in the world. The reference to the disciples, "that they themselves also may be sanctified in truth," has both meanings: that they may be set apart, (for Jesus sends them, as the Father sends Him), and that they may be made holy in truth. This same meaning of consecration, or separation, appears when we study the word saint, which is the same as "sanctified one." Aside from its use in the Psalms, the word is found mainly in the New Testament. Outside the Gospels, where the term "disciples" is used, it is the common word to designate the followers of Jesus, occurring some 56 times. By "saint" is not meant the morally perfect, but the one who belongs to Christ, just as the sanctified priest or offering belonged to Yahweh. Thus Paul can salute the disciples at Corinth as saints and a little later rebuke them as carnal and babes, as those among whom are jealousy and strife, who walk after the manner of men (1 Corinthians 1:2; 3:1-3). In the same way the phrase "the sanctified" or "those that are sanctified" is used to designate the believers. By "the inheritance among all them that are sanctified" is meant the heritage of the Christian believer (Acts 20:32; 26:18; compare 1 Corinthians 1:2; 6:11; Ephesians 1:18; Colossians 1:12). This is the meaning in Hebrews, which speaks of the believer as being sanctified by the blood of Christ. In 10:29 the writer speaks of one who has fallen away, who "hath counted the blood of the covenant wherewith he was sanctified an unholy thing." Evidently it is not the inner and personal holiness of this apostate that is referred to, especially in view of the tense, but that he had been separated unto God by this sacrificial blood and had then counted the holy offering a common thing. The contrast is between sacred and common, not between moral perfection and sin (compare 10:10; 13:12). The formal meaning appears again in 1 Corinthians 7:12-14, where the unbelieving husband is said to be sanctified by the wife, and vice versa. It is not moral character that is meant here, but a certain separation from the profane and unclean and a certain relation to God. This is made plain by the reference to the children: "Else were your children unclean; but now are they holy." The formal sense is less certain in other instances where we have the thought of sanctification in or by the Holy Spirit or in Christ; as in Romans 15:16, "being sanctified by the Holy Spirit"; 1 Corinthians 1:2, to "them that are sanctified in Christ Jesus"; 1 Peter 1:2, "in sanctification of the Spirit." Paul's doctrine of the Spirit as the new life in us seems to enter in here, and yet the reference to 1 Corinthians suggests that the primary meaning is still that of setting apart, the relating to God. II. The Ethical Sense. We have been considering so far what has been called the formal meaning of the word; but the chief interest of Christian thought lies in the ethical idea, sanctification considered as the active deed or process by which the life is made holy. 1. Transformation of Formal to Ethical Idea: Our first question is, How does the idea of belonging to God become the idea of transformation of life and character? The change is, indeed, nothing less than a part of the whole movement for which the entire Scriptures stand as a monument. The ethical is not wanting at the beginning, but the supremacy of the moral and spiritual over against the formal, the ritual, the ceremonial, the national, is the clear direction in which the movement as a whole tends. Now the pivot of this movement is the conception of God. As the thought of God grows more ethical, more spiritual, it molds and changes all other conceptions. Thus what it means to belong to God (holiness, sanctification) depends upon the nature of the God to whom man belongs. The hierodules of Corinth are women of shame because of the nature of the goddess to whose temple they belong. The prophets caught a vision of Yahweh, not jealous for His prerogative, not craving the honor of punctilious and proper ceremonial, but with a gracious love for His people and a passion for righteousness. Their great message is: This now is Yahweh; hear what it means to belong to such a God and to serve Him. "What unto me is the multitude of your sacrifices? .... Wash you, make you clean; .... seek justice, relieve the oppressed" (Isaiah 1:11,16,17). "When Israel was a child, then I loved him. .... I desire goodness, and not sacrifice; and the knowledge of God more than bunt-offerings" (Hosea 11:1; 6:6). In this way the formal idea that we have been considering becomes charged with moral meaning. To belong to God, to be His servant, His son, is no mere external matter. Jesus' teaching as to sonship is in point here. The word "sanctification" does not occur in the Synoptic Gospels at all, but "sonship" with the Jews expressed this same relation of belonging. For them it meant a certain obedience on the one hand, a privilege on the other. Jesus declares that belonging to God means likeness to Him, sonship is sharing His spirit of loving good will (Matthew 5:43-48). Brother and sister for Jesus are those who do God's will (Mark 3:35). Paul takes up the same thought, but joins it definitely to the words "saint" and "sanctify." The religious means the ethical, those "that are sanctified" are "called to be saint