Jon Pratt

Vice President of Academic Affairs

Central Baptist Theological Seminary

Sanctification: Hope and Help

It is not an overstatement to assert that the overwhelming majority of Christian
books produced today pertain to the doctrine of sanctification. This is not surprising since
believers are duly concerned with remaining sin struggles and challenges to faith in their
Christian walk as well as with their Spirit-motivated desire to be conformed to the image of
Christ.
Speaking in theological terms, this state of affairs in the experience of the believer—
striving to turn away from sin and to live obediently—falls under the umbrella of
“sanctification.” All of the standard systematic theologies would agree that sanctification is
the work of God by which the believer is set apart from sin and unto God.
Furthermore, the Bible describes three stages or phases of sanctification. First, past
sanctification refers to the definitive break from the ruling power of sin that takes place at
the moment of salvation (Acts 20:32; 1 Cor 6:11; Col 3:12). Past sanctification speaks of a
forensic setting apart to holiness, delivering the believer from the penalty of sin. Second,
present or progressive sanctification is “the primary sense in which sanctification is used in
systematic theology and in Christian conversation generally today.” 1 It speaks of the
believer’s process of growth throughout his earthly life, i.e. the believer’s progressive
deliverance from the power of sin (Heb 12:14; 1 Jn 3:3). Third, future or perfected
sanctification describes the consummation of the process of sanctification when believers
are made perfect (Heb 12:23) and freed from the presence of sin (1 Thess 3:13) at their
glorification.
In this lecture we will be speaking of the progressive aspect of sanctification and
will consider two questions in regard to this important doctrine. First, we will consider the
possibility of sanctification as we address questions like: Can I change? Am I able to defeat
sin? Can I grow in holiness?2 Frustration related to the constant battle against sin and the
inability to thwart its insidious power causes many Christians to wonder whether or not
they can mortify sin at all. Also, frustration due to times of inertia or lethargy in the
Christian’s walk can produce concern that one might remain in a constant state of spiritual
infancy. So providing hope that growing in holiness is possible is a key motivator in helping
us grow as Christians.
Second, we will ponder the process of sanctification and answer the very practical
questions, “How can I grow in sanctification?” “How do I become a mature Christian?”

1Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 2d ed.

(Grand Rapids: Zondervan, 2020), 926.
2We should recognize that the concept of progressive sanctification is broader than

the struggle with sin. The New Testament uses several phrases such as “being conformed to
the image of Christ” (Gal 4:19; Rom 8:29); “being transformed” (Rom 12:2; 2 Cor 3:18);
“sharing his holiness” explained as being “trained to produce the fruit of righteousness”
(Heb 12:10–11); and being restored, confirmed, strengthened, and established through
suffering (1 Pet 5:10) as descriptions of spiritual growth.
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Huge debates have been waged for centuries in the Christian church over this issue of
process in sanctification. But this need not dissuade us from providing a way forward for
the believer who wants to change and wants to know how.

The Possibility of Sanctification

Before embarking on the quest for victory over sin and other life challenging
circumstances, we must address a more basic issue: are victory and advance even possible?
For if I do not have hope that change in my sanctification can even occur, I will have no
motivation to engage in this battle against the world, the flesh, and the devil. 3 Please
consider with me both the meaning of hope and the method of how we can encourage hope.
The Meaning of Hope. Simply stated, hope is confident expectation warranted by
the promises of God. It does not carry the connotation of contingency or uncertainty as our
English word does (e.g. “I hope it doesn’t rain during the parade.”). 4 The Scriptures discuss
two aspects of hope related to blessing 1) in this life and 2) in the age to come (Mk 10:30;
Lk 18:30). We can speak of these aspects as present hope and eschatological or future hope.
The Christian can certainly be encouraged by focusing on “the hope laid up for you in
heaven” (Col 1:5), as Paul reminds us in Romans 8:18 – “For I consider that the sufferings
of this present time are not worth comparing with the glory that is to be revealed to us.”
But you must also remember that there is present hope for victory and growth right
now in the middle of the storm. Notice these encouraging words of hope: a) no sin can have
dominion over the Christian (Rom 6:14); b) God’s comfort will be provided for those who
suffer (2 Cor 1:4–5); c) Christians are being transformed into the image of Christ (2 Cor
3:18); d) God enables endurance through any trial (1 Cor 10:13); e) God supplies the needs
of His children (Phil 4:19); f) God cares for his children (1 Pet 5:7); g) God causes all things
to work together for good (Rom 8:28); h) God is renewing our inner man daily (2 Cor 4:16);
i) God’s abundant grace enables Christians to abound in every good work (2 Cor 9:8); j)
Christians are victorious over all the difficulties of life through God’s love for them (Rom
8:37). Many more promises of God’s help in our present life circumstances could be given,
but these serve as sufficient proof that believers can have confident expectation of God’s
help in their progress of growth in holiness.
Wayne Mack provides further explanation on the meaning of true hope for the
Christian: a) it is based on the promises of God (2 Pet 1:4); b) it is holistic in focus (e.g. it is
not just for the individual but for the universe; it is eternal as well as temporal; and it
relates to the intangible as well as the tangible); c) it is realistic because it is based on God’s
ability (Rom 4:21); d) it is a matter of the will (1 Pet 1:13); and e) it is based on knowledge
and not on our feelings (Js 1:2–3).5

3These are the well-known adversaries of the believer in the struggle against sin and
spiritual lethargy. Texts which indict these enemies include: World (Js 1:27; 4:4; 1 Jn 2:15);
Flesh (Rom 13:14; Js 1:13–15 [referred to as “desires”]; 4:1–3 [referred to as “passions”];
and Devil (Eph 6:11; Js 4:7).
4Jay E. Adams, The Christian Counselor’s Manual (Grand Rapids: Baker, 1973), 39–40.
5Wayne A. Mack, “Instilling Hope in the Counselee,” in Introduction to Biblical

Counseling, ed. Wayne A. Mack and John F. MacArthur, Jr. (Dallas: Word Publishing, 1994),
193–99.
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 Finally, we can understand the implications of biblical hope by considering what it
produces: joy (Prov 10:28; Rom 5:2), perseverance (Rom 8:24–25; 1 Thess 1:3), confidence
(2 Cor 3:12; Phil 1:20), faith and love (Col 1:4–5), stability (Heb 6:19), and purity of life (1
Jn 3:3).6 Being able to remember benefits like these gives us a foundation for real hope.
The Method of Hope. Once we have understood what hope means and how it is
described in the Bible, we are ready to consider how to apply the concept of hope in our
lives.
We find that God has provided three resources from which the believer may draw
hope in pursuing sanctification: Scripture, one another, and the church.7 The most
significant of these resources is the Bible and the work of the Spirit through the Word. How
can we use the Bible to give hope?
First, we can use any passage of Scripture that displays the character of God as
seen in the gospel of Christ. Jeremy Pierre and Deepak Reju give several examples of how
aspects of God’s character can give hope: God’s redemptive intention toward resistant
people, His ability to change any heart to respond in helpful ways, His wisdom in directing
all the details of life, His kindness toward the weak, His justice in righting every wrong, and
His fierceness in protecting the vulnerable. 8 The list could go on since we know that God’s
character shown in aiding His people is only limited by our finite awareness of His
incomprehensible ways. And providing a correct perspective of God’s character helps to
rectify errors in our concept of God, which may be clouding our thinking and ability to trust
God for help.9
Second, we should direct the believer to examples of Bible characters who trusted
in God and experienced His help in their time of need. This truth is suggested by Paul’s
reminder that our trials are not uncommon in the believer’s experience (1 Cor 10:13) and
that we ought to receive instruction from seeing what has been written about God and His
people in the Word (Rom 15:4).10 The writer of Hebrews makes this point abundantly clear
when he points back to the cloud of witnesses (he had just discussed in chapter 11) whose
example should help us to run with endurance the race set before us (Heb 12:1).
Third, we should remember the Scriptures that show God’s purposes in bringing
about sanctification in the lives of His children. For example, James calls his readers to
count it a joy to face trials because “the testing of your faith produces steadfastness” (Js
1:3). Paul states that suffering produces endurance and character (Rom 5:3–5). Peter
reminds us that the testing of our faith “more precious than gold that perishes though it is
tested by fire—may be found to result in praise and glory and honor at the revelation of
Jesus Christ” (1 Pet 1:7). The author of Hebrews 12:11 reminds us, “For the moment all
discipline seems painful rather than pleasant, but later it yields the peaceful fruit of

6Ibid.,189–90.
7Jay E. Adams, Lectures on Counseling (Grand Rapids: Baker, 1977), 121–25,
8Jeremy Pierre and Deepak Reju, The Pastor and Counseling: The Basics of

Shepherding Members in Need (Wheaton, IL: Crossway, 2015), 66.

9Mack, “Instilling Hope,” 202.
10Ibid., 208–9. Mack provides three comments about Rom 15:4 regarding hope: 1)

“Scripture must always play a central role in developing hope”; 2) the Bible promotes our
perseverance by giving us examples of others who have faced similar circumstances; and 3)
“the Scriptures generate hope by removing the surprise element from what is happening.”
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righteousness to those who have been trained by it.” These are just some of the purposes
God accomplishes in His sanctifying work—steadfastness, endurance, character, praise,
glory, and honor at the revelation of Christ, and the production of righteous fruit. What a
helpful way to encourage hope in the lives of struggling (yet growing) believers!
Fourth, we develop hope by remembering the divine resources available for the
Christian. These resources include: a) the Holy Spirit who “helps us in our weakness”
through His intercession for us (Rom 8:26) and His assuring presence in us (Rom 8:16); b)
the sufficient power of God enabling us to obey (2 Cor 9:8 – “And God is able to make all
grace abound to you, so that having all sufficiency in all things at all times, you may abound
in every good work”) and to have all necessary resources “that pertain to life and godliness,
through the knowledge of him who called us to his own glory and excellence” (2 Pet 1:3); c)
the truth that God is for us (Rom 8:31–34 – “What then shall we say to these things? If God
is for us, who can be against us? He who did not spare his own Son but gave him up for us
all, how will he not also with him graciously give us all things? Who shall bring any charge
against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who
died—more than that, who was raised—who is at the right hand of God, who indeed is
interceding for us”; d) God is with us (Ps 23:4 – “Even though I walk through the valley of
the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they
comfort me”; Matthew 28:20 – “And behold, I am with you always, to the end of the age”;
Isaiah 43:1–2 – “Fear not, for I have redeemed you; I have called you by name, you are
mine. When you pass through the waters, I will be with you; through the rivers, they shall
not overwhelm you; when you walk through the fire you will shall not be burned, and the
flame shall not consume you”); e) Jesus promises peace to His children: “Peace I leave with
you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be
troubled, neither let them be afraid” (John 14:27); f) Jesus’s love which cannot fail: “Who
shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or
famine, or nakedness, or danger, or sword? For I am sure that neither death nor life, nor
angels nor rulers, nor powers, nor height nor depth, nor anything else in all creation, will
be able to separate us from the love of God in Christ Jesus our Lord” (Rom 8:35, 38–39).
These are four ways God’s Word gives us hope, and this is truly the best tool
available. If we minimize, assume, or neglect this resource, we do so to our own peril and
frustration.
A second way believers can receive hope is through counselors (Prov 15:22). Hope-
filled advice can be given by a biblical counselor, including one’s pastor. Brothers and
sisters in Christ can also provide biblical counsel (Gal 6:1; Col 3:16; Rom 15:14).11 Finally,
God uses the family as a place where spiritual direction thrives. Husbands, wives, parents,
and children can all give counsel that will point family members to God and His Word, the
only true sources of hope.
A third means by which we may receive hope is the church. The gathered assembly
is meant to be a place where people are stirred up to love and good works (Heb 10:24–25)
and where they are built up in love (Eph 4:16). The members of the church are called to
“devote themselves to good works, so as to help cases of urgent need” (Titus 3:14) and “to
do good . . . especially to those who are of the household of faith” (Gal 6:10). As believers do
the “work of ministry” and build “up the body of Christ” (Eph 4:12), as they suffer with

11Adams, Lectures on Counseling, 123.

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those who suffer and rejoice with those who rejoice (1 Cor 12:26; Rom 12:15), and as they
“admonish the idle, encourage the fainthearted, help the weak,” and are patient with all (1
Thess 5:14), they encourage the development of hope in the heart of the Christian who is
seeking to be more conformed to the image of Christ.
Yes, the Christian can have confident expectation warranted by God’s promises that
progress in holiness and victory over sin are possible. And God has provided resources to
help believers “set their hope fully on the grace that will be brought to you at the revelation
of Jesus Christ” (1 Pet 1:13): the Word of God, Christian counselors, and the church. This
leads to a second major question about sanctification: how does growth occur? So we turn
to look the process of sanctification.

The Process of Sanctification

Pursuing holiness (Heb 12:14), knowing Christ and the power of His resurrection
(Phil 3:10), being conformed to the image of Christ (Gal 4:19), and walking worthy of our
calling (Eph 4:1; Col 1:10; 1 Thess 2:12) are biblical phrases which speak of the Christian’s
progress in sanctification. Indeed, all Christians, if they are truly Christians, desire to grow
in their walk of faith, to bear good fruit, and to mortify sin. How can they do this? Please
consider with me the foundation, goal, means, and content of our sanctification.
The Foundation of Sanctification. First principles are essential to help us chart
our course correctly. Here are three we must acknowledge at the outset.
First, sanctification is a synergistic work in which both God and humans work
together. To explain this mystery is not fully possible, but we will fall into gross error if we
deny or over-emphasize either aspect. God works as the indicatives of Scripture remind us,
and humans work as the imperatives of Scripture demand. For example, we are to work out
our salvation even as God is generating both the willing and doing of His good pleasure
(Phil 2:12–13); we have died to sin and must put sin to death (Col 3:3–5); and we must
keep ourselves in the love of God while knowing that he is keeping us from stumbling (Jude
21–24). Paul gives evidence of this mysterious synergism in 1 Corinthians 15:10 – “But by
the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I
worked harder than any of them, though it was not I, but the grace of God that is with me.”
Second, sanctification is a necessary result of being justified. This means that
regardless of the method someone may follow, God will “make all grace abound to you, so
that having all sufficiency in all things at all times, you may abound in every good work” (2
Cor 9:8). Indeed, God has ordained that His children will walk in good works (Eph 2:10),
that they will serve in the new life of the Spirit (Rom 7:6), and that He will complete the
good work that He began in their lives (Phil 1:6).12
Third, the Holy Spirit has a large role in making us holy (1 Pet 1:2). He exposes sin so
that we can recognize it and turn away from it in that he reveals our sin (John 16:7–11). He
illumines the Word so we can understand its meaning and grasp its implications (1 Cor

12See Jonathan R. Pratt, “The Relationship Between Justification and Spiritual Fruit
in Romans 5–8,” Themelios 34.2 (2009): 162–78, for fourteen more examples. Please see
my chapter on Salvation and Soul Care in this volume and the section on “Perseverance” for
further scriptural evidence.
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2:6–16); in this He reveals the truth. And He shines the spotlight on Christ so that we can
see His glory and be changed, i.e., He reveals Christ’s glory (Jn 16:14; 2 Cor 3:18). 13
The Goal of Sanctification. Having established the foundational principles of the
Bible’s teaching on sanctification, we now consider the goal or purpose of our spiritual
growth. What should motivate us as we seek to grow? First, we should mention what the
goal is not. It is not to earn God’s special favor by attaining a superior level of spirituality
(sometimes referred to as the “higher life”).14 Nor is the goal to earn rewards that we will
someday cast down at Jesus’s feet.15 Undoubtedly, a number of other wrong motives could
be added. But it will be more helpful to ponder goals the Scriptures do advocate.
We obey, and therefore grow in holiness, in order to bring glory to God (Rom 15:7;
Eph 1:6, 12, 14), to please God (2 Cor 5:9; 1 Thess 4:1; Col 1:10), to be good examples to
others (Heb 13:7), to have assurance of salvation (2 Pet 1:10), and to follow Christ’s
example (Eph 5:2). I could give many, many more.16 Obviously, the Christian has good
reason to participate in the sanctification process—not for perishable prizes but for eternal
life (1 Cor 9:25).
The Means of Sanctification. While the practice of spiritual disciplines does not
guarantee that Christians will grow, they certainly provide opportunity for the Holy Spirit
to produce spiritual fruit in the life of the believer. So I will simply give a listing of spiritual
practices which Christians down through the ages have pursued in their efforts to be
conformed to the image of Christ.17 The disciplines include Bible intake (reading,
memorizing, hearing the Word in preaching and teaching, and copying), prayer, worship
(personal and corporate), evangelism, serving, stewardship (of time and money), fasting,
journaling, learning, and paying attention to the heart (Prov 4:23).18
The Content of Sanctification. Having considered the foundation, goal, and means
of sanctification we turn finally to the content of our sanctification. Here we examine the

13Kevin DeYoung, The Hole in Our Holiness: Filling the Gap between Gospel Passion
and the Pursuit of Godliness (Wheaton, IL: Crossway, 2012), 81–2.
14Andrew David Naselli, No Quick Fix: Where Higher Life Theology Came From, What

it is, and Why it’s Harmful (Bellingham, WA: Lexham Press, 2017).
15Joseph Dillow, “The Doctrine of Rewards,” in A Defense of Free Grace Theology with

Respect to Saving Faith, Perseverance, and Assurance, ed. Fred Chay (The Woodlands, TX:
Grace Theology Press, 2017), 343–45. For a helpful opposing description of rewards see
Thomas R. Schreiner and Ardel B. Caneday, The Race Set Before Us: A Biblical Theology of
Perseverance and Assurance (Downers Grove, IL: InterVarsity Press, 2001), 79–86.
16DeYoung, 57–60, gives 40 ways in which the Bible motivates us to pursue

sanctification.
17Donald S. Whitney, Spiritual Disciplines for the Christian Life (Colorado Springs:

NavPress, 2014). All but the last in this list come from Whitney.
18John Flavel, Keeping the Heart, ed. Don Kistler (Morgan, PA: Soli Deo Gloria

Publications, 1998), 129–32, gives 6 ways Christians should keep their hearts: 1) furnish
your heart richly with the Word of God (Col 3:16; Ps 119:11); 2) call your heart frequently
to account (Ps 16:7); 3) don’t allow earthly concerns keep you from your main duty to keep
your heart; 4) carefully observe the heart’s first declinings from God and stop it there; 5)
take heed of losing the liveliness and sweetness of your communion with God; 6) habituate
your heart to spiritual meditations.
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imperatives demanded of the Christian who is called to “fight the good fight of faith” (1 Tim
6:12). Knowledge of this scriptural material is essential in our effort to grow, for if we do
not grasp what God is commanding, we cannot “walk in [the] manner worthy of the calling
to which [we] have been called” (Eph 4:1).
We will arrange this material in five categories: 1) ethics for the individual; 2) ethics
in the family and home; 3) ethics in daily work; 4) ethics in the church; and 5) ethics in the
state and society.
First, ethics for the individual include four arenas. The first of these relates to the
way people think. We are to develop in spiritual discernment (1 Cor 14:20; Phil 1:9–10) by
renewing the mind through the Word (Rom 12:2; Eph 4:23). We are also called to control
the thought processes of the mind (2 Cor 10:5) including thinking related to correct
doctrine (Rom 6:11), spiritual virtues (Phil 4:8), unity (Phil 2:2), and accurate self-
awareness (Rom 12:3).
We discover the second arena through four metaphors of ethical responsibility:
sacrifice (Rom 12:1; Phil 2:17); athletics (1 Tim 4:7 – “train yourself for godliness” (note
Heb 5:14); Phil 3:12–16 – “I press on for the goal for the prize of the upward call”; 1 Cor
9:23–27 – “I do not run aimlessly; I do not box as one beating the air”); military (Eph 6:10–
17; 1 Thess 5:8); and change-of-clothing (putting off [Rom 13:12; Col 3:8] and putting on
[Col 3:10–12; 1 Pet 5:5]).
A third arena includes virtues Christians should pursue. These include love for
others (Rom 13:9–20; 1 Thess 4:9–10), the fruit of the Spirit (Gal 5:22–25), and general
qualities to follow (Col 3:12–15; Eph 4:25–32).
Fourth are vices believers should avoid: sexual sins (1 Cor 6:9–20; 1 Thess 4:3); sins
of speech (Eph 4:29; 5:4); laziness (2 Thess 3:6–13; Titus 3:14); covetousness (Eph 5:3; Col
3:5); theft (Eph 4:28); greediness (1 Cor 5:10–11; 6:10); and drunkenness (Eph 5:18; Gal
5:21).
Second, ethics in the family and home provide direction regarding marriage and
parenting. Marriage is to be a lifelong commitment (Matt 19:4–6; 1 Cor 7:10–11). The
sexual relationship in marriage is encouraged (1Cor 7:2–5; Heb 13:4). Husbands are
required to love and provide for their wives (Eph 5:25–30; 1 Pet 3:7), and wives are called
to be subject to their husbands (Eph 5:22–24; 1 Pet 3:1).
Parents are called to train their children (Eph 6:4; 1 Tim 3:4), to financially support
their children (2 Cor 12:14), and not to provoke or exasperate them (Eph 6:4; Col 3:21).
Children also receive direction to obey (Col 3:20) and to honor (Eph 6:1–3) their parents.
Third, the Bible gives ethics in daily work. On an individual level, Christians are
called to work for their own food and provisions (1 Thess 4:11; 2 Thess 3:10–12) and to be
diligent in their work (Col 3:23; 2 Thess 3:6–9) in order that they could be good
testimonies to the lost (1 Thess 4:12; Titus 2:10).
Though the master-slave relationship of the first century was not an exact parallel to
our modern labor environment, we find several principles related to the employer-
employee arrangement of our day. Slaves/employees are required to obey their
masters/employers (Eph 6:5–6; 1 Pet 2:18), to respect them (1 Tim 6:1), and to please
them (Titus 2:9). On the other hand masters/employers are to treat their slaves/employees
fairly (Col 4:1) and to show them respect and sincerity of heart (Eph 6:9 – “do the same to
them”).

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 Fourth, our ethics in the church include responsibilities to observe the ordinances
together (1 Cor 1:14–16; 11:17–34), to serve and edify each other (Eph 4:12), to evangelize
(Rom 10:14–15), to gather together (Heb 10:25), and to conduct business in an orderly
fashion (1 Cor 14:40). Churches are to support their leaders materially (1 Tim 5:17–18)
and submit willingly to their authority (1 Thess 5:12–13; Heb 13:17). The members are to
be unified (1 Cor 12:12–25) and should avoid using their individual freedom to create
dissension (Rom 14–15; 1 Cor 8–10).
Fifth, Christians must model good ethics in the state and society. Regarding the
state they must be subject to the governing powers by being obedient to the laws (Rom
13:1–5; 1 Pet 2:13–14), by paying taxes and honoring their leaders (Rom 13:6–7) and by
praying for them (1 Tim 2:2).
Christians have a duty to live in a manner that positively affects their society even
though they are aliens and strangers (1 Pet 2:11–12). They must not be swayed by the
world’s influences (2 Cor 6:14–18) even as they live among the lost (Phil 2:15). Believers
are called to be good testimonies for Christ in the world (Rom 12:17–18; 1 Thess 4:12;1 Pet
2:15).
In summary God has provided the foundation, goals, means, and content needed for
Christians to obey His commands as they live out their days on this earth. As we have
considered the subject of sanctification and the two basic questions we might ask
regarding it, we have learned that we can have hope that progress in sanctification is
possible and that the process of sanctification is clear. Christians have all they need for life
and godliness (2 Pet 1:3) and they can succeed in obedience to Peter’s exhortation in 2
Peter 3:18 – “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To
him be the glory both now and to the day of eternity. Amen.”