Maturing in Sanctification
“Prove all things;
– hold fast that which is good.
– Abstain from all appearance of evil.” ~ 1 Thessalonians 5:21-22
The word translated “appearance” is the Greek word ειδος (ei-dos), and it refers to a view or a form. In this sense, “appearance” does not imply, “something that seems to be”, as if one might say, “that appears to be evil”, or, “that seems to be evil”, as if one were making a speculation. Rather it implies something that manifests itself as such.
We are commanded to test (prove) all things. As a result, we should be able to discern good from evil. Having properly discerned, we are further commanded to take action. Hold fast (seize onto, secure tightly) the good things, and hold off from (stay away, avoid) everything that proves to be evil.
God wants his people to exercise discernment. It is a skill that must be learned and perfected (matured). This implies growth. Spiritual growth – part of the sanctification process.
“And that ye may put difference between holy and unholy, and between unclean and clean; And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.” ~ Leviticus 10:10-11
“And they shall teach my people the difference between the holy (distinct) and profane (common or ordinary), and cause them to discern between the unclean and the clean.” ~ Ezekiel 44:23
Conversely, God strongly rebuked His people and their leaders when they at the very least failed to teach discernment, let alone practiced a laundry list of spiritual abuses against their own people. Consider the entire chapter of Ezekiel 22. Notice the parallels between Israel and its religious leaders and the contemporary religious establishment of Protestantism:
Moreover the word of the LORD came unto me, saying, “Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations. Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. Behold, the princes of Israel, every one were in thee to their power to shed blood. In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my sabbaths. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. In thee have they discovered their fathers’ nakedness: in thee have they humbled her that was set apart for pollution. And one hath committed abomination with his neighbour’s wife; and another hath lewdly defiled his daughter in law; and another in thee hahumbled th his sister, his father’s daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.
“Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it. And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the LORD.”
And the word of the LORD came unto me, saying, “Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you. “
And the word of the LORD came unto me, saying, “Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, ‘Thus saith the Lord GOD,’ when the LORD hath not spoken. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully. And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.
“Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD.” ~ Ezekiel 22:1-31
This ought to be a stern warning to those in the institutional church – judgment begins at the house of God! (1 Peter 4:17)
Andy
Video Edition of Bumper Stickers from Hell: A Review of 14 “Christian” Memes
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The Protestant Twisting of 1John: A Clarification, Part 5 – Law, Gospel, and Love
Originally posted April 27, 2015
Listen to show audio or download audio file.
Welcome to Blogtalk Radio False Reformation this is your host Paul M. Dohse Sr. Tonight, part 5 of “The Protestant Twisting of 1John: A Clarification.” If you would like to add to our lesson or ask a question, call (347) 855-8317. Remember to turn your PC volume down to prevent feedback. Per the usual, we will check in with Susan towards the end of the show and listen to her perspective.
If you would like to comment on our subject tonight, you can also email me at paul@ttanc.com. That’s Tom, Tony, Alice, Nancy, cat, paul@ttanc.com. I have my email monitor right here and can add your thoughts to the lesson without need for you to call in.
This is our final segment on 1John, and next week we will be doing a book review on “How People Change” by Paul David Tripp. I will be doing an overview of each of the 16 chapters in the book according to the theses of each chapter, and then will explain how the different points of each chapter fit together to form a particular doctrine. All in all, the book represents a pretty impressive application of Reformed mysticism.
Then, the following week, starting on May 8th, I think the time has come to do an in-depth evaluation of the Heidelberg Disputation. Martin Luther’s 95 Theses launched the Reformation, but all Reformed doctrines flow from the Heidelberg Disputation. Though very subtle, our present church culture is saturated with a collectivist doctrine of death, and I want to show exactly where this culture of death came from. We will be evaluating the Heidelberg Disputation theses by theses. How many Baptists know anything about the Heidelberg Disputation? Few, if any, yet the foundation of evangelicalism flows from this document.
Last week, I got away from our Gnostic theme and showed a correlation between John’s theology and that of the apostle Paul. The focus was the new birth, which Gnosticism denies. The historical backdrop is John’s pushback against Gnosticism which denies that people change. The Gnostics of that day believed that the material realm is evil and the spiritual realm is pure.
The goal is well-being that comes from getting beyond the five senses in order to gain knowledge. The particular vein of Gnosticism that John was contending against believed that sin only occurs in the body, and man’s spirit has never sinned per se. As a result, God’s people were being taught that what they did in the body was insignificant, and man didn’t need to deal with sin. Gaining spiritual knowledge for their own well-being was the key to having a happy life.
They denied that Christ really came as a man and was God’s Son. They taught that there were two Christ’s; one born of men and a Christ that was a spiritual avatar of sorts.
At any rate, the doctrine denied Christ’s deity, that He came to die for sin, and that mankind needed forgiveness for sin. Consequently, it also denied the new birth. In the same way Protestantism obviously denies that people change, redefine the new birth as an ability to perceive realm manifestation, and have their own unique distortion of the Trinity. When it gets right down to it, authentic Protestantism posits the Father and the Spirit as shadows of Christ.
Therefore, in chapter 3, John focuses on the new birth and why it changes us. But the dominate theme of the book, especially chapters 4 and 5, concentrates on love. Why is that? Because love in action should be the primary focus of Christians. Instead, what is the primary focus of Protestantism? Right; sin, sin, sin, sin, sin. Yes, our focus must be keeping our sins covered by the perfect righteousness of Jesus. Every song you sing, every sermon you hear is about how glorious Jesus is as set against our wretched vile selves. It boils down to praising our ability to see how rotten we are in the name of Jesus. (more…)
TANC 2014 Andy Young, Session 1: Anybody Remember Grammatical Historical Teaching?
Originally published November 13, 2014
Be Ye Holy for I am Holy
Ok, welcome to Session 1 on Understanding Sanctification.
In my opinion, the hardest part about doing any sort of topical study is finding a starting point. I would much rather take a passage of scripture and teach through that in context, and just let the passage say what it says. What makes a topical study of the Bible so difficult is that there is always a danger of proof-texting. We have to always make sure that we are aware that we unconsciously bring a bias with us, wherever that bias comes from, it could be from our parents, what out parents taught us, could be from a particular church denomination that we grew up attending, or maybe our worldview, whatever influenced that. There are things in our life that shape us and we end up having a particular bias when it comes to interpreting scripture. So when it comes to studying a particular topic or doctrine, we have this tendency to seek out passages that fit in with our bias. This is called proof-texting.
Now there is nothing inherently wrong with proof-texting. In fact, many of the scriptural truths we hold dear we can directly site a specific verse or passage that teaches that. For example, if I were to ask you, what must a person do to be saved, what are some verses that immediately come to mind?
Acts 16:31
“Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.”
Romans 10:13
“For whosoever shall call upon the name of the Lord shall be saved.”
Romans 10:9-10
“That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”
John 3:14-18
“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.”
Now these are all good verses, and the reason these are good proof-texts is because the context is pretty straightforward. And the big danger with proof-texting is ignoring the larger context. For example, if someone were to ask me about how to be saved, one verse I would not use as a proof text is Acts 27:31. Anyone know that verse? “Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.” That’s a good salvation verse, isn’t it? Now I know that’s a silly example, but don’t laugh, I have heard of people teaching on this passage and making all kinds of metaphors out of the ship and trying to turn this into a salvation passage. But I use this to show you how easy it is to take a verse out of context. We have to make sure we are very careful to understand and interpret a verse or passage within the larger context.
So in these sessions dealing with sanctification, we’re going to be turning to a lot of scripture. We’re going to spend a lot of time looking up verses and passages of scripture dealing with sanctification, and I’m going to be very careful and methodical to make sure we keep the context straight, that we understand the larger theme of where these verses fit in with the rest of scripture, and so hopefully we’ll avoid this danger of proof-texting.
In this first session I want to lay the ground work for the other sessions, so I’m going to spend a lot of time defining terms. That will become our premise for the rest of the study on Sanctification. It is important to understand the distinction between Sanctification and Justification. It is important to keep that distinction. Sanctification is an act that happens to those who are already justified; those who are already declared to be righteous. No, not just declared righteous, made righteous by belief in God, belief in the name of the Lord Jesus Christ. That is the Biblical standard for righteousness; belief in God. So because Sanctification is subsequent to Justification, I am going to be specifically addressing those who are already saved. If you have already believed in Christ for your salvation, I am speaking to you today. These sessions will apply specifically to you. Nothing I have to say applies to someone who is unsaved. I am speaking directly to believers. In other word, little to nothing I have to speak about applies to Justification. Justification has already been accomplished in your life, now we’re moving on to Sanctification.
So having said all of that, I’m going to use this first session to define our terms. What is Sanctification? More importantly, what is a Biblical definition of Sanctification? Then our second session, we’ll explore sanctification in the Old Testament and it’s relationship to the Law, and I want to consider the idea, that if God wants me to be holy, then why do I still sin? And then in the last session on Sanctification we will examine the question of, is there any merit to good works, and we will even examine the Biblical source of assurance for the believer.
So let’s get started on some terms. What is Sanctification? What does it mean to be Sanctified? Before we can address those questions, we need to understand what Sanctification has to do with relation to holiness. We know that God is holy. The Bible teaches that holiness is one of God’s attributes. So as creatures made in the image of God, can we exhibit holiness? Are believers really holy? The verse that I’ve chosen to use, sort of as the theme for these sessions on Sanctification is 1 Peter 1:16. Why don’t we start there. Go ahead and turn to 1 Peter. And actually I want to start with verse 14.
“As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation [way of life, how you conduct yourselves]; Because it is written, Be ye holy; for I am holy.”
And this last part here in verse 16 like I said is what I have chosen as the theme for these sessions. Peter uses the esxpression, “because it is written,” he is actually making reference to the Law. Peter is actually quoting the exact phrase found in Leviticus 11:44, 45.
Now some things I want you to notice about the grammatical structure of this passage here in 1 Peter. Please notice all of the verbs in this passage, all of the action words, they are all in the imperative mood. Imperative mood means it is a command. An order. Holiness is not optional. It is a command.
Secondly, not only are all the verbs, all the actions, not only are they commands, they are in the active voice. Active voice means that the subject performs the action. The opposite of active voice is the passive voice. In passive voice, the subject is the recipient of the action, or the subject has the action performed upon him. Notice the active voice in all of these commands
do not fashion yourselves – you don’t fashion
be ye holy – you be holy
Notice the subject performs the action. You. You are performing the action. This is different from passive voice. If these commands were in the passive voice it would read something like:
do not be fashioned – do not allow yourself to be fashioned. Or;
be made holy – allow yourself to be made holy.
Taking this even one step further, if we look specifically at this phrase, “be ye holy”. This phrase in the Greek looks like this. It’s pronounced:
αγιοιγενεσθε “hag-ee-oy gin-ess-theh”
The word I have underlined here is the imperative form of the word:
γινομαι – “gin-oh-my” – to cause to be; to become (reflexive)
This is a linking verb that is the equivalent to our English word “is”, and all the forms it takes- am, is, are, was, were, be, being, been.
So not only is this verb in the active voice, the word itself is causative in its very meaning. This phrase could actually read, “cause yourself to become holy.” Or, “make yourself holy.”
The third thing I want you to consider from this passage is, who is the audience? Who is to perform this command to be holy? Let your eyes go up to the beginning of the chapter. To whom is Peter addressing this letter? Who is supposed to be holy?
King James says – the strangers scattered throughout all these regions of Asia Minor. Who would that be? In the Greek this would read as pilgrims of the dispersion. That is an expression that is used other places in scripture to describe displaced ethnic Jews. These are Jews who did not return to the land of Israel following the Babylonian and Assyrian captivity. They dispersed, and settled here and there throughout this region. We also know from reading the books of Acts and from Galatians chapter 2 for example, that Paul’s ministry focused on the Gentiles, and Peter’s ministry focused on the Jews. Galatians 2 uses the expression the gospel of the uncircumcision vs. the gospel of the circumcision.
So what we have here is Peter writing this letter addressed to these Jews of the dispersion, but what’s more important is that they are believers. And that is what I really want us to see here. Peter is writing to believers. More than that, these commands here in verses 14-16 are issued to believers. He is exhorting believers to not fashion themselves after their former life. The believer is commanded to be holy. The believer is to cause it to happen, actively, make it happen, not to passively wait for it to happen to him. And I want this to be our underlying theme of these sessions.
As we go through these sessions, keep this in the forefront of your mind at all times, this is what we as believers are commanded to do. We are not to live our lives the way we used to. Not fashioning ourselves after the former life. And by the way, that is the exact same word the apostle Paul uses in Romans 12:2, where he says be not conformed to this world, “soo-scheme-ah-tid-zo”. This is where we get the word “schematic”. You’ve probably heard of a schematic diagram. For electrical engineers a schematic is a pattern to follow. And that’s what the word means, having to do with a pattern. We don’t pattern our lives after this world, we don’t follow the pattern of our old behaviors. As believers we are to be holy as God is holy.
And if God in His word is commanding us to do it, then we must be able to do it, because I don’t know about you, but I don’t believe in a God who would tell us to do something that we can’t do. And if you don’t believe that, then I’m sorry, then you and I don’t believe in the same God.
Believers are called to holiness. Now what is holiness? That’s a word that has a lot of mystique about it. Very ethereal. We hear it, we think we know intrinsically what it means and we throw it around, but we have a hard time explaining it. Well, let’s define these terms. How does the Bible define holiness? Let’s start at the beginning. Surprisingly, the word “holy” doesn’t even appear in the book of Genesis. The first occurrence of the word “holy” in the Bible appears in Exodus 3:5.
Exodus 3:5
“And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.”
קדשׁ – qôdesh – ko’-desh
Strongs dictionary defines it as a sacred place or thing. Ok, well, that doesn’t tell us very much. There is a parallel word for holy in the New Testament. The first use of the word holy in the NT is
Matt 1:18
“Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.”
A couple more places where this is found, and I’m not going to look all of these up, but
Matthew 4:5
“Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,”
Matthew 7:6
“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.”
This word in the Greek for holy is
αγιος – “hag-ee-oss” – sacred.
Again, still a pretty abstract concept. Let’s set out to de-mystify these concepts. Bring it from the abstract to the tangible. Let’s see if we can nail it down a little more. To better understand what holiness is, let us examine the opposite of holiness. In scripture, the opposite of holy is profane. Now profane carries with it a different meaning than what we understand in our modern usage of the word. When we hear the word profane we usually think of profanity, like foul language. So in the modern usage of the word, profane has the idea of evil, or foul, or sinful. But that is not what the word means as it’s used in scripture. In scripture profane simply means, common, ordinary, or everyday. Run-of-the-mill. No-frills. Just like all the rest.
Now when you consider profane in this aspect, scripture presents all kinds of contrasts between that which is holy and that which is profane. The Old Testament is full of these contrasts. Here are just a few of them:
Holy vs. Profane
Leviticus 20:3
And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.
Leviticus 21:6
They shall be holy unto their God, and not profane the name of their God: for the offerings of the Lord made by fire, and the bread of their God, they do offer: therefore they shall be holy.
Leviticus 21:7
They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.
Leviticus 22:2
Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the Lord.
Leviticus 22:15
And they shall not profane the holy things of the children of Israel, which they offer unto the Lord;
Leviticus 22:32
Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the Lord which hallow you,
Ezekiel 22:26
Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference [discernment] between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.
Ezekiel 44:23
And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
Amos 2:7
That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:
Over and over again we have this contrast presented to us. So if we understand then that profane is that which is common, or ordinary, or just like all the rest, and we understand that holy is the polar opposite of profane, then holy would be that which is not profane; that which is not common, that which is not ordinary, that which is not every-day, that which is not just like all the rest.
God said to Israel, when you profaned My name among the heathen, you made Me to be just like all the other gods. When you profaned my temple, you made it like any other ordinary building. I am no longer holy. You caused me to be patterned after just like everything else. I am no longer in that place where I deserve to be, because I am God, I am Jehovah. I am not like all the rest. I am higher than all the rest. In fact, there are no others. I am the only one. I am that I Am! I am the self-existent One! That’s what My name means. Do not profane it! Do not make it just like all the rest!
This distinction between holy and profane is very helpful when it comes to us understanding why holiness is important in the Christian life. Because if we are believers, then we are the adopted children of God. If we are believers then we have identified with Christ. We are righteous as He is righteous. Sin has been taken away. So then why would we live a life that profanes our Father? Why would we live a life, why would our behavior be common, ordinary, why would our behavior be just like everyone else?
God is out of the ordinary, and He wants His people to be like Him. In fact, He made it possible when He saved us. Sin was taken away. Our old man was crucified with Christ, and now we live in newness of life. Our lives should be out of the ordinary. Our lives should not be characterized by that which is just like everyone else in this world.
So, after we have gone through all of that, do we have a Biblical definition of holiness that we can work with?
Holy – a place or thing which is distinct from that which is common, ordinary, or just like everything else.
Now those are words we can understand. Those are words we can wrap our minds around and sink our teeth into.
Now that begs the question, what determines if something is holy? What is it that makes something holy? And this is where the relationship with sanctification comes into play. If we as believers are commanded to be holy, our holiness then is effected through the process of sanctification. In fact that could be a good starting place to define Sanctification. We could say that:
Sanctification – the process whereby the holiness in the life of the believer is effected.
But let’s not leave it there. Remember, our goal is to have a Biblical understanding of these concepts. So let’s go back to God’s word and see how the scriptures define Sanctification.
Now while the word holy did not appear until the book of Exodus, the word sanctify appears early on in the book of Genesis. The first instance of “sanctify” appears in
Genesis 2:3
“And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.”
קדשׁ – qâdash – kaw-dash’ – to be clean; to make, pronounce, or declare clean.
Notice that, the basic definition of sanctification has to do with cleansing. If you wanted to substitute the word clean for the word sanctify in Genesis 2:3 it would read:
“And God blessed the seventh day, and cleansed it: because that in it he had rested from all his work which God created and made.”
Now let me put our word for holy back up here for a moment.
Holy – ko-desh
Sanctify – kaw-dash
There is a great similarity between these two Hebrew words. In fact they are both taken from the same root word. What we have here is a very close relationship between cleansing and holiness. The fourth commandment is what, remember the Sabbath day to keep it, holy. Remember our definition of Holy? Why was the Sabbath day holy? Why was the Sabbath day distinct from that which is common, ordinary, or just like everything else? It was holy because God cleansed it.
Ok, how about the New Testament? The first instance of “sanctify” in the NT is found in
Matthew 23:17
“Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?”
αγνος – “hag-noss” – clean
Now just like I did in the Hebrew, let me put up the word for holy in the Greek.
Holy – “hag-ee-oss”
Sanctify – “hag-noss”
Again, look at the similarity of the two words. And just like in the Hebrew, these two words in the Greek are taken from the same root. The same relationship appears in the Greek between these ideas of cleansing and holiness.
So now that we understand this relationship between holiness and cleansing, we can take the meaning of the word Sanctify, and combine it with the meaning of holiness, and we can come up with what I believe is an accurate, Biblical definition of Sanctification.
Sanctification – the process of cleansing for the purpose of making a place or thing distinct from that which is common, ordinary, or just like everything else. (or the purpose of making something holy)
So we have our definitions. We’ve established the ground work, the foundation from which we can build.
If you remember at the beginning of this session I asked the question, as creatures made in the image of God, can we exhibit God’s attribute of holiness? I would say that according to scripture, the answer is a resounding, YES! We are able to. We are able to be distinct from that which is common, ordinary, or just like everyone else. We are able to behave that way. We are able to pattern our lives that way.
So, now that we have a premise to build on, in session two, we’ll take a look at how this all worked out in the Old Testament under the law, and the relationship of Sanctification to the law. We’ll expand on this idea of cleansing and the relationship between cleansing and Sanctification and holiness in the life of a believer.
Do we have time for any questions or comments?
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