Healing of sickness in the Atonement

Preamble: This is the sermon (notes) for my sermon at a Divine Healing Service, for 19 Jul 2014 (It flows like an article, and so, you should have no problem reading it through) [the underscorings are only to assist in my sermon delivery; the gray-shaded portion NOT shared in the sermon].

What is the Atonement?
Is Healing of sickness in the Atonement?
If so, what does it mean or how does it flow out to us?

What is the Atonement?

Very briefly, the atonement in our faith refers to being made “at-one-ment” with God or being “at one”, in harmony, with God.  Jesus is the means and only means to our atonement or reconciliation to God; and so, we say Jesus is the atonement or is our atonement. 

It is through the saving works God did through Jesus Christ that reconciles us to Himself.  The saving works of Christ Jesus included His suffering and crucifixion, and His resurrection; the central portion being His (Jesus’) sacrificing Himself, to suffer and die crucified; and the one undeniable virtue or benefit from Jesus’ sacrifice is that He provided for us, spiritual healing or the forgiveness of our sins and the attendant cleansing. 

The question is other than spiritual healing, is the healing of sickness or physical healing in the Atonement?

Is Healing of sickness in the atonement?

The direct and short answer to the question is always a yes.  What is the core supporting scripture for saying so?

It is this:  Isaiah 53:4-5.

Isaiah 53:4-5 (KJV) - 4 Surely he hath borne our griefs {H2483 – choliy, meaning sicknesses}, and carried our sorrows {H4341 - mak'ob, meaning physical and mental/emotional pain and sorrows}: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded {defiled or wounded} for our transgressions, he was bruised {crushed} for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed {H7495 - rapha', meaning healed}.

In this prophecy, God revealed through Isaiah that the Messiah, the Lord Jesus Christ, He would come doing a number of things, and included in that, was that He would be bearing, carrying, be wounded and be punished/chastised for sicknesses, sorrows, transgressions, and iniquities of men, to bring about reconciliation with God and healing for men. 

The sickness healing can be seen from the relevant Hebrew words used in the prophecy above.  The Hebrew word, H2483 – choliy, used for “griefs”, means sicknesses.  The “sorrows” was translated from the Hebrew word, H4341 - mak'ob, meaning physical and mental/emotional pain and sorrows; this is sickness of the emotional kind, like depression, etc.  Jesus suffered and was crucified (atoning works) to make available to us, healing from sicknesses.  We say, healing of sickness is provided for, in the atonement.

[The gray-shaded portion below, you can skip over it, if you want – they are secondary to the main issue]

The “he” or “suffering servant” in Isaiah 53 was referring to the Messiah Jesus Christ, although Jews still steep in Judaism, may believe that the “suffering servant” here was the nation of Israel, NOT the Messiah.  It is only when we take the “suffering servant” as the Messiah that we can see that Isaiah 53 was talking about the suffering around and at the crucifixion, and so, Isaiah 53:4-5 was about the atonement.  For example, we read this of Isaiah 53:8 (KJV) – “He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.” 

The strongest ground that we believe Isaiah 53 was a prophecy about the Messiah; in fact, about the suffering and death of Jesus, is that it was so regarded by His disciples apostles like Matthew and Peter.  We can see it from passages like Matthew 8:16-17 and 1 Pet 2:24.

NOT necessary to argue from Matthew 8:16-17

It is very clear that Isaiah 53:4-5 revealed to us that sicknesses healing is in the atonement works; there is no need to bring in Matthew 8:16-17 to argue that sicknesses were covered in Isaiah 53:4, as is done by some preachers, for as discussed above concerning the relevant Hebrew words, it is already clear that sickness healing was provided for, in the atonement.

Matthew 8:16b,17 (KJV) - 16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”

Matthew 8:16-17 merely added strength in the sense that it made clear sicknesses and infirmities were covered in Isaiah 53:4, which we have seen, are already apparent from the relevant Hebrew words used. 

There is still one more reason that one can be wanting to bring Matthew into the picture:  it is to show that the apostle disciples such as Matthew (also Peter), their understanding was that Isaiah 53 was about the Messiah, Jesus, Christ, and NOT what the Jews still steep in Judaism believed, the nation of Israel (Isaiah 41:8 – Israel; Isaiah 52:13 – my servant).

When the argument is solely on Matthew 8:16-17, the counter-argument by some, is that Matthew was affirming Jesus’ earthly ministry as being backed up by Isaiah’s prophecy that Jesus would take our infirmities and bear our sicknesses; in other words, the Matthew passage was NOT talking about atonement.  If one emphasises the Matthew passage, and subjugate Isaiah 53:4 under it, one could even say, the healing of sicknesses referred to, in Isaiah 53:4, was to be played out in the ministry of Jesus when He lived and moved on earth, NOT at His last sufferings and death by crucifixion.  Isaiah 53:4 should be interpreted within its own context, and Isaiah 53:4-5 is about the atonement works.

1 Pet 2:24 too is NOT necessary

What about 1 Pet 2:24; sometimes, it gets quoted in support?

Because the last bit of 1 Pet 2:24 referred to Isaiah 53:5, at times, it is also quoted to support the view that healing of sickness is in the atonement.  The relevant phrase in 1 Pet 2:24 is this: “by whose stripes [or wounds] ye were healed”.  In all fairness, the context of 1 Peter 2 has nothing on sicknesses or about sickness healing except reference to sins and sinning and that we have received grace and mercy, to bear suffering for good, with Jesus having shown us the example.

1 Pet 2:24 (KJV) - "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed."

Really, we do NOT need to insist 1 Pet 2:24 pointed to sickness healing to support that sickness healing is in the atonement.  I believe the last bit of 1 Pet 2:24 of “by whose stripes ye were healed” was included to more completely quote Isaiah 53:5  (In my view, the healing virtue covered in this last bit of “by whose stripes ye were healed” did include spiritual healing, even as it was covering healing of sickness).

There is confusion as to what part Matthews 8:16-17 and 1 Pet 2:24 play in the whole issue of sicknesses healing in the atonement.  If you are including these 2 sets of passages; they are to serve these:

1.      Both Matthew 8:16-17 & 1 Pet 2:24 support there was the apostle disciples’, Matthew’s and Peter’s, agreement that Isaiah 53 was about the Messiah, Jesus Christ, and that Isaiah53:4-5 was about the atonement.

2.      Matthew 8:16-17 additionally supported that sicknesses were referred to, in Isaiah 53:4 (Matt 8:17 used “infirmities” and “sicknesses”) [The Hebrew word used in Isaiah 53:4, H2483 – choliy, already meant sicknesses].

As a side, how does one handle the “by whose stripes ye WERE healed” of 1 Pet 2:24, and the corresponding phrase of “and with his stripes we ARE healed” of Isaiah 53:5? 

Also, is the “last portion”, “the chastisement of our peace was upon him; and with his stripes we are healed”, referring to Isaiah 53:4, referencing sicknesses healing, or the front part of Isaiah 53:5, referencing spiritual healing?

For the first question, this is how I believe it should be handled:  the “and with his stripes we ARE healed” was part of a prophecy; NOT only that, was projecting forward from a prophecy event, and so, it did NOT use past tense; it meant to say, at the time when the event, that Jesus suffered and crucified, would occur, “healing virtue is provided for”; and   healing to take place subsequent to that.  Whereas when the Apostle Peter made reference to the prophecy, the event of the prophecy had already happened; and so, he used the past tense to say that the healing virtue was provided for (at the past event).  The healing virtue or benefit or even “credit” was provided for, already, but it is being applied from time to time.  When a person (a believer) is now healed, we say “he IS healed”, but the healing benefit or credit WAS from the atonement.

For the second question, my understanding is this: We have to understand that originally there are no chapter and verse numbering for the scriptures, and they were written in Hebrew.  The Hebrew language, the ancient one, in written form, differed so significantly from our English language, in such thing as absence of vowels, and absolute articles, and so on, that often enough, although Bible scholars numbered the verses, some verses still ending up as composite sentence, often with various punctuation marks like “;” and “:”, multiple ones, even, in the composite sentence, like that of this Isaiah 53:4-5.  

You can see it (a composite) in this KJV of Isaiah 53:4-5 - 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

My revelatory understanding is that the “last portion”, “the chastisement of our peace was upon him; and with his stripes we are healed”, was meant to elaborate on both the things said in verse 4 & 5.  There would be an event where the punishment to wrought back our peace with God would take place, and it would be that, the punishment would be upon Him, Jesus.  Because it was a singular event expected to take place, “WAS” was used as in “the chastisement of our peace WAS upon him”. Jesus WAS punished for our reconciliation with God.  This has to do with forgiveness of our sins and so, spiritual healing, and so, it connected back to the things said in v5 (the earlier portion of v5). 

Now, as to whether “and with his stripes we are healed” was connecting back to v4, about sicknesses healing, my answer is yes; but because Jesus was also with the stripes or wounds and was even inflicted more wounds (stripes were even believed to be indistinguishable), the healing from the wounds, with His blood flowing from them, I am inclined to consider the healing virtue from it, covered both healing for sicknesses as well as for our sinfulness.  The whole of Jesus’ injuries and suffering culminating in His death crucified counted to wrought us healing virtue, which when all fully consummated wrought us full and complete redemption of us, in all 3 components of Man - body, soul and spirit.

How does sickness healing in the atonement flow out to us?

We have, in the above, established that sickness healing is in the atonement (in Isaiah 53:4-5), but how does it flow out to us? 

Not having correct understanding on how it is to apply to us or flow out to us, can confuse us, even can cause some of us to accuse God of NOT being faithful or NOT honouring His own words.  Lack of understanding can cause some to be frustrated, even to leave the faith.

Before I give what I believe is the appropriate view, let me let us know one extreme of the extreme view that causes much damage!  What is this view?

It is this:  First, it says that sickness healing is in the atonement; this is NOT wrong, as we have seen; it is correct – sickness healing is in the atonement.  It is how it is expected to apply to us, that is the issue.  In this extreme of extreme view, it is said that it is applied in the same way as the extreme of extreme view of how forgiveness of sins (spiritual healing) is applied to us.

What is this extreme of extreme view of how spiritual healing is applied to us? 

It is this:  It says all our sins, including the FUTURE ones were forgiven us AT OUR MOMENT of entry into salvation.  This is the core theology of the hyper-grace or overly grace brethren, and is also the core theology of the OSAS believers (once saved, always saved believers). 

For those who believe in this, likewise, they consider all the sicknesses of us, including the FUTURE ones were healed of us AT OUR MOMENT of entry into salvation, and so, it follows from there, that whatever sicknesses that a believer is experiencing is NOT real, but lying or fabricated symptoms of sicknesses put in us, by Satan.  It follows from here that if you are NOT well, it is because you have NOT have faith in this extreme of extreme truth (or purported truth)!

It is my understanding and same of many mainline churches that this extreme of extreme view is INCORRECT.  

The spiritual healing in the atonement does NOT flow out the way it is said to flow out – that your future sins were forgiven you at the moment of your entry into salvation, so much so, there is no more forgiveness to be sought in your walk as a believer.  This is contrary to 1 John 1:9 and various other scriptures, including the Lord’s Prayer. 

The sickness healing (as separate from spiritual healing) also does NOT flow out to us, as suggested – that all sicknesses including FUTURE ones were already healed by God at our moment of entry into salvation. 

NOT only it is possible for you to fall sick, really sick (real, NOT apparent) subsequent to your entry into salvation, it is even NOT necessary that at entry into salvation, the person with sickness is healed of his sickness. 

Real life is with people entering into salvation, but are NOT healed of their sicknesses.  For example, a crippled man can enter into salvation, but still remains a cripple; or a person with diabetic sickness is still with the sickness after giving his life to Jesus.

For spiritual healing, one can argue one cannot see it, but for sicknesses, we can tell, if one is sick or NOT.  We are to operate in faith, but we should NOT be self-deluding.  There is a difference between the two.

You may say, “Bro Anthony, I thought you said sickness healing is in the Atonement.  When it is in the Atonement it is ever-flowing, is it NOT?”

Let me explain, and also give us the appropriate perspective of how sickness healing can flow out to us.

Yes, what is of the Atonement is ever-flowing. Spiritual healing or forgiveness of sins is of the Atonement, and it is ever-flowing.  Jesus’ atoning works also made available sickness healing; and this sickness healing is also ever-flowing. 

If you look at the overall counsel of the Word, you will also agree with me that on a general basis, grace, mercy and much blessing are also made available in the atoning works of Jesus; and they are also ever-flowing.

Benefits or virtues from the Atonement are ever-flowing. There are 2 possible angles to this “ever-flowing”, and I will try to explain it; first, looking at spiritual healing, and then physical healing: 

On spiritual healing - one, lots of people before us, they have availed themselves to the spiritual healing or forgiveness of sins at their salvation entry; we have, too, and we can expect the same spiritual healing to be still available for the future generations; in that sense, it is ever-flowing. 

But it must be clear that, it is ever-flowing as applicable to those who enter into salvation, NOT to those who are NOT (entering).  In other words, it is ever-flowing in that it is always happened at every entry into salvation, in the past, present or in the future.  

Two, ever-flowing is also in terms of “it is still there”.  What do I mean by that?  It is like there is an ever-flowing stream of water for washing (created by Jesus).  You were dirty, you went to wash yourself, and you came off, clean.  Then, you walked around in the dust or mud, and dirtied yourself.  The stream is still there; you can go to the same stream of water and have yourself cleansed again.

Spiritual healing flows to us like that - we got forgiveness of our sins at our entry into salvation (at every entry into salvation, there is spiritual healing); and when we subsequently sin, we can again be forgiven; in this metaphor, you get back to the stream.  In Scripture, the Apostle John used the metaphor of light, in which case, he said that you have to get back into the light, and you will be “cleansed” of your sins (1 John 1:5-7). 

The Apostle John also, in 1 John 1:9, told us that God is just and faithful, and so, onus is straight-forward - we need to turn back into the stream or the light.  What it requires is that you repent and confess.

Now, we consider the case of sickness healing in the Atonement; is it operative in the same manner? 

It is ever-flowing in that “it is still there”.  In the Atonement works, Jesus made available this sickness healing benefit or virtue; it was there when Jesus completed the works more than 2,000 years ago; and it is still there (available), this benefit or virtue. 

Just as the spiritual healing is for spiritual redemption of Man, sickness healing or bodily healing is for bodily redemption of Man (The Redemptive works of Jesus are of 3 folds, on the body, soul and spirit of Man; so, there is also the redemption of the soul of Man, which I am NOT covering here).

Now, the way the bodily healing, separate from spiritual healing, flows out, is a little different, from the spiritual healing; and has been elaborated on, by the Apostle Paul, in Scripture (1 Cor 15:35,42). 

What is the relevant understanding, we are to know?  It is that FULL redemption of the body (of Man) is NOT had in this life or in our mortal/physical life.  Scripture tells us that it is after this life that we will receive an incorruptible body; it is only after death, that we will get this incorruptible body (or when Jesus comes back again and you get raptured/resurrected).  Is the sickness healing virtue or benefit, still there or always there?  Yes, but the consummation of it, is NOT now, but after-life. 

If we cannot get FULL, can we get “partial, of the benefit or virtue”, meanwhile? Yes, you can get healing, but you and I cannot get the end-point healing, now. 

Also, we have to know that the “God-factor” features more strongly than the “man-factor”.  What do I mean by this?

In on-going spiritual healing, the pattern is more of the reverse order – you repent and confess; God is faithful and just to forgive you or heal you spiritually; the onus is more, on you – the man-factor.  For bodily healing, until the time of the end-point healing, with an incorruptible body, the “God-factor” features more strongly.  What do I mean by the “God-factor” here?

It is referring to the “God’s discretion factor”.  So, in the case of sickness healing, it is more of God can and does heal, than God must heal.  There is the God’s discretion featuring more strongly here, than in spiritual healing.

If I may contrast the spiritual healing and the bodily healing, the spiritual healing is of the nature of “one ‘big-bang’ (at salvation entry), and then, we go on ‘maintenance mode’” whereas the bodily healing takes more of a “’maintenance mode’, to be followed by a ‘big-bang’ (taking on of incorruptible body)”.   Is there any support of such “one big-bang and maintenance mode” analogy or metaphor? 

Yes, Jesus, in the Last Supper, in His “administration of the washing of the feet” of the disciples, said of the body being clean, and then, subsequently, the feet needing cleaning/washing, from contact with the dirt. 

For the disciples then, the metaphorical body-cleaning (body-cleaning used as a metaphor for spiritual healing) was done through the receiving in of the teaching of Jesus, but for us, it (spiritual healing) happens when we enter into salvation.  How do we get our “feet cleaned/washed” (metaphorical to spiritual healing subsequent to salvation entry)?  Through acting according to 1 John 1:9 – repent and confess our sins to God, and He is just and faithful to forgive us and cleanse us of all unrighteousness.

I recap:  For spiritual healing: one big-bang, and then we are in maintenance mode; we go back to God for forgiveness from time to time. For bodily healing: maintenance mode, and then finally a one big-bang, which is the incorruptible body, after-life.

There are people who say that full consummation of all the virtues or benefits of atonement is completed on our entry into salvation.  This is incorrect; there is the bringing to completion, referred to, in Scripture.   The overall counsel of the Word points to that; examples included: Phil 1:6 – “….that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”  Rom 12:2 – [we need to] “be transformed by the renewing of your mind.”  It is NOT instantly your mind is renewed; if it were, there was no need of Paul to exhort.

Still the question to ask: how readily will God heal us of our sickness as we live, that it is He can and does heal and NOT He MUST heal?  How readily?

Readily enough, that we should ask of Him to do so (heal us).  Why do I say that?  Because:

1.   It was in the atonement.  We cannot have the end-point healing of incorruptible body given us, now, but we can expect some healing along the way, in our so-called maintenance mode.

2.   James 5:14 has it that those who are sick, they are encouraged to go to the elders to pray for their healing.  It implies God’s readiness to heal us of our sicknesses.

3.   The attributes of God included love, and therefore, too, grace, mercy and compassion.  From the nature of God, we can expect healing, some healing. 

Can healing of sickness be coming apart from the atonement?  It can. Non-believers have also been healed by God.  Because they are NOT believers, NOT having entered into salvation, they are NOT receiving their healing from the atonement; they are healed, often from the love of God, the mercy, grace and compassion of God.

4.   God can even be healing to glorify Himself (John 9:3 – blind man; John 11:4 – Lazarus’ sickness and resurrection).

5.   God, through the Great Commission given (Mark 16:15-18), said as signs and wonders and miracles following the Word, there can be expected demons be cast out of people and sick be healed.

6.   God is willing to heal.

a.   Jesus, during earthly ministry demonstrated his willingness, and so, too, the Father God’s willingness to heal.  For example, the “are you willing leprous man” (Matt 8:2-3).

Another example, the demonised daughter of a Gentile woman healed (Matt 15:22-28).

Jesus actually spent a lot of His time, ministering and healing the sick; you can see it if you study the Bible.

b.   There is also the gift of healing in 1 Cor 12:9. God does gift some believers with an auction, authority and power to heal people of sicknesses.  Although it is NOT that these people could heal of their own, but they do have varying delegated sanctions from God, to work for Him, in this works or ministry. This does show that God has a willingness to heal.

c.    Healing is in one of His names – Jehovah Rapha – “God who heals thee” (Ex 15:26).  God would NOT have revealed Himself in that name, would He, if He does NOT wish to heal at all?!

7.   Some even got healed from the Holy Communion Sacrament; from taking of the elements with correct posture.

[Drawing to a close ….]

So, today be encouraged that sickness healing was provided for, in the atonement, and that God can and does heal.  Get yourself healed of sicknesses; there are means to that, and it included divinely by God, in addition to, through medical sciences.

You are holding fast to the teachings of God, and living in accordance to them (abiding in His Word), when you want to get well, including to be divinely healed by God, of your sicknesses, apart from spiritual healing or forgiveness of your sins.  It is the right thing to do. 

I tell people, “Do what you are supposed to do, and then let God be God (He knows, and knows best, what He is to do, or NOT do)”.  Whether one gets healed or NOT, of his sickness, and his salvation state (spiritual healing) are separate matters (it is NOT, for example, “you are NOT saved, if you are NOT healed [of your sickness]”).

So, rather, just go/come in faith for healing prayers (as suggested in James 5:14).

 

Anthony Chia, high.expressions

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Salvation as Justification and Sanctification

I have NOT often used the word, sanctification, because some Christian factions used that same word, but gave it very different meaning; today I will use it.

Salvation is to be understood as comprising Justification and Sanctification. 

Justification

You get justified at the time that you enter into Salvation (or get converted or said the Sinner’s Prayer).  What that means is that you are forgiven of all your past sins, including the Original Sin.  Technically, I don’t favour talking about present sin, although it is common to read it used, and I ended up sometimes, putting it in, too.  It is either one has sinned or one has NOT.  When one has sinned, it is past. 

Scripture did talk about all our sins are forgiven us, at our entry into salvation.  My understanding is that as stated above, the all does NOT cover FUTURE sins.  FUTURE sins have NOT happened and so, could NOT have been forgiven by God at your entry into salvation, which could be some donkey years ago.  We can expect that post-entry (into salvation) when we confess the sins we have committed, to God, He is just and faithful to forgive us, and cleanse us of all our unrighteousness (1 John 1:9).

John 3:16 said that God so loved us that He gave His one and only begotten Son, Jesus Christ, to die for us, so that we may have eternal life.  The Gospel is God’s love for men.  He loved you and He acted by giving His Son to die for us.  Why His Son had to do that, die for us, essentially explains what Justification is all about. 

Scripture said the penalty for sin is death.  In other word, a sinful man is already on a death-row; and he cannot say, “I will die for another; say, spare Anthony, I will die in his place”.  He cannot, because he, himself, is supposed to die, anyway, being on the death-row.  Everyone is a sinful man.  Why?  Because everyone has “inherited” the Original Sin, and so, everyone is born sinful, and so, none can pay for the penalty of sin, for another.  Only a sinless life can do that, using his life to pay for another, so that, that another, can be free. 

Jesus Christ being the Son of God in Heaven was sinless, and He was holy, for God and the Godhead is holy.  No one can say God have NOT loved him; God has loved him, for God had given, and the Son, Jesus, had agreed, to come to die to atone for the sins of him; and we know Jesus did come and did die crucified, for the Salvation of men. 

God has loved; He sent His Son.  The Gospel is a love story.  Now, you have loved Him back when you came into salvation.  Your entry into salvation was the very first act of love on your part; you have loved Him back, by obeying God, to receive the Justification.  I will NOT elaborate here, but the kinda of love of God is love unto righteousness.  To understand this God’s kinda of love, read: ‘Ahab love – love unto righteousness

So, the very first thing God did, to have you and I able to come into the love story, loving, was to have us justified.  When you are justified, you are once again righteous.  Men were created righteous, but men became unrighteous, because of the Fall in the Garden of Eden.  When you were unrighteous, you could NOT love God rightly, and you really could NOT do any works, pleasing God (short of Him still counting righteousness to you, despite you NOT meeting up to the righteousness and holiness of God.  The concept of God counting righteousness to people was found in the OT, because the people then had NOT, the kind of justification that we are now [since Christ’s death and resurrection] having).  That was why, generally speaking, it would be as Isaiah put it down, that all the works of the people were as filthy rags to God (Isaiah 64:6). 

I, however, if I can, I will discourage pastors hitting their congregation with such harsh words like “ALL their works or deeds are as filthy rags”.  No, with Justification by Christ Jesus, it is NOT necessarily that ALL the works of a believer is as filthy rag to God.  It is however right to highlight that if we get ourselves into all kinds of sins and bondages, our works may NOT please God; for one thing, our motive of works could be no longer pure.  For one thing, God wants you and I to work on our problem with sins and bondages, even as we serve.  If we ignore our sinful condition, he is NOT pleased. 

It is NOT that you and I cannot serve at all.  God NEVER expects perfect ones, or He will have no one to serve or to do the works.  God is after the heart-condition of a believer.  But please, you cannot argue “my heart-condition is alright with God”, when you want NOT at all, to be of good works, and want NOT to resist sins and the Devil.

Is that all, just Justification will do?  After Justification, can I just ignore God, and then when the time comes, God comes to bring me to Heaven to live with Him (the people without Justification, to Hell)?  No, you can’t.  You and I cannot ignore the Sanctification portion. 

For in-depth discussion of atonement (when atoned you are justified), read under propitiation heading in this article: What about propitiation, forgiveness, and appropriation?

Sanctification

Before the Heaven, there is the Sanctification portion, and that is the Salvation Journey, or what Isaiah called it as Way or Highway of Holiness, which we have to journey on (Isaiah 35:8-10; this, a dual context prophecy). Yes, when you were justified, you entered into the Kingdom of God, but that phase of the Kingdom is the earthly phrase.  Sanctification is the will of God for believers.  1 Th 4:3a – “It is God’s will that you should be sanctified”.

Sanctification is about this earthly phase of the Kingdom.  The Kingdom of God has invaded the world, and when you were justified, you became part of the contingent living out and perpetuating the Kingdom here, in the world.  The Greek word for sanctification is G38 – hagiasmos.  G38 is often translated as holiness (Rom 6:22 [KJV], 1 Th 4:7 [KJV], Heb 12:14 [KJV]).  The word, saint, comes from the Greek word, hagios - G40.  When a sinner enters into salvation and is justified, he is called a saint; and a saint is to undergo sanctification.  If one does NOT want to be sanctified, he has to ask himself if effectively he is wanting to be back as a sinner.

You and I were from the world (fallen world) and therefore, were once sinners; and there are 2 things upon our justification that we are committed to do:

1) We to go through the sanctification process before we are ready to go the motherland, Heaven, to live with God.  The world is NOT the motherland, it is a “conquered land”, and we are the army of God in this conquered land.

2) We as active soldiers of the Kingdom are to expand, and as well as citizens of the Kingdom by our living, to influence others to embrace, the rulership of our God.  No physical violence, however.  In this respect, we have to understand that just like one country conquered another country, the conquered country is NOT fully “kingdomised” until all the people accept and embrace the laws and prescription from the Victor King.

Both the items above are proceeded by God in parallel, meaning at the same time.  We are being sanctified and we are to be engaged in the “kingdomization”.  So, in sanctification, we are being prepared for going to the motherland, Heaven, to live with God, and at the same time, serving God engaging in good works, in Kingdom expansion in the world.  So, sanctification is about being made holy, and sanctification is about being set apart in service for God.

Many preachers argue that sanctification is by God.  I am NOT saying it is NOT, yet it is when we are in step with God (that means we have to follow and so, obey), operating within His will and desires, that we can be sanctified, by God.  It is NOT that there is no part on the part of men, being all God’s part.  The correct perspective is given us in Phil 2:12-13.

Phil 2:12-13 - 12 Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, 13 for it is God who works in you to will and to act in order to fulfill his good purpose.

It is clear from this Philippians text that we have to work out our salvation; and it is also clear that we are to work with God, for it is God who, through His Holy Spirit, works in us to will and act in such a way or in things, that will go towards fulfilling His good purpose (the use of conjunctive “for” was meant to link what came after it, to the fear and trembling; the notion is that wow, God [The God] wanting to carry out His purpose through you, and therefore it expressed the truth of it is God making initiations in us to will and act to bring about good to us and to others). Eph 2:8-10 stated that we are saved by grace for good works. 

How are we being sanctified?  In brief, it is when we living according God’s ways as prescribed by the Word and being led by the Holy Spirit.  The ways of God include both the prohibitive prescription/commands as well as directive prescription/commands.  One may NOT see the prohibitive commands as leading to good works, but they collectively do works for our sanctification.  By that, I mean, we are, for example, asked NOT to lie; NOT to lie may NOT be seen as a good works, but in abstaining from it, we are learning to live righteously and it works towards our holiness.  Prohibitive prescription/commands generally go towards “to righteousness unto holiness”, like it is being used in this text (Romans 6:19):

Amplified Bible - 19 I am speaking in familiar human terms because of your natural limitations. For as you yielded your bodily members [and faculties] as servants to impurity and ever increasing lawlessness, so now yield your bodily members [and faculties] once for all as servants to righteousness (right being and doing) [which leads] to sanctification.

KJV - 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Directive commands generally go towards good works, and when we work with God on them, we produce fruit unto holiness.  Romans 6:22 (KJV) reads “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

In Scripture, there are actually 2 classes of fruit, NOT one, as is wrongly understood and preached by some preachers (especially the overly grace ones, for they shunned works); there is the fruit of the Spirit which we are to develop, and these are given us in Gal 5; and there is the fruit from our good works.  Sanctification should result in both, but you and I have to work with God.  But why; why NOT God just zap us holy?

It is because you and I are still with our volition.  God does NOT remove our volition even after we have entered into salvation and are justified and technically speaking, we belong to God; Scripture said God has bought us already with the life of His Son, Jesus Christ.  So, why NOT the removal of our volition so that we cannot but obey Him, cannot but obey all commands, prohibitive or directive prescriptions and all?

It is because if God does that, we will NOT be capable of true love towards God.  Is it NOT true, when you have no choice, there can be no love to talk about.  Those who truly know love, understand that first of all, love is a choice (and it is a commitment).  You and I have made that choice, to love God, at our entry into salvation (if you still have NOT realised that, today, realise this, and today, ratify this choice, that you are committed to love God).  We have to continue to love Him, even as we would like Him to continue to love us and so, we have to continue to choose to be sanctified.  But why?

Because we are loving God in sanctification, for prime moulding “tool” in sanctification is obedience. Truth is NEVER passé; “The ones who love me, obey my commands (John 14:15), and the ones who obey me, are the ones who love me (John 14:21a)”.  What God wants is NOT just you have loved Him (have entered into Salvation), what God wants include you continue to love Him.  Wanting to continue to love God is wanting Sanctification, and wanting Sanctification is wanting to continue to love God, for Sanctification prepares us to go to live with Him, eventually, in Heaven. 

Imagine with me, remembering that the Gospel is a love story, is this right?: Say, “I love you” and kiss, and then go away into the “no music no sound” mode, and still hope to “wed” successfully and live happily ever-after, in the forever blissed place.  Another way of looking at it: I say, she is a mermaid, you are man, you must learn how to swim.  God is holy, you and I got to acquire holiness.

I will say as I often said of, 1 Pet 1:15-16, the text is NOT directed at God Himself, but at us; it is that we are called to be holy.

Amplified Bible - 15 But as the One Who called you is holy, you yourselves also be holy in all your conduct and manner of living. 16 For it is written, You shall be holy, for I am holy.

We are being called to be holy IN OUR CONDUCT AND MANNER OF LIVING.  It really isn’t referring to imputed righteousness or holiness.  It is about how we live.  Is there a part on the part of men?  Of course. If there isn’t, and that would mean it is all God’s part, and that would mean God is saying a thing that is superfluous (God telling Himself what He is to do!).  We have a part, and that part is that we have to work with God to be sanctified, so that we grow in holiness. 

Heb 12:14 Amplified Bible - Strive to live in peace with everybody and pursue that consecration and holiness without which no one will [ever] see the Lord.  Don’t you love God, and so, want to see God?  Don’t you think going Heaven will lead to you seeing God?  Therefore, don’t you think you need to work on your holiness, with God, so that, as Romans 6:22 (quoted above) said, “the end everlasting life”?


Anthony Chia, high.expressions

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