The Sanctifying Word
by Arturo G. Azurdia III
Introduction
God wants a holy people. About this there can be no question. He who is altogether holy desires a people who reflect His own perfection of holiness. And this is nothing new; God has always wanted a holy people. Long ago His word to the nation of Israel was His desire for their holiness: "For I am the Lord your God. Consecrate yourselves therefore, and be holy; for I am holy" (Lev. 11:44). In the New Testament God’s ambition for His people remains steadfast:
As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’ (1 Pe. 1:14-16).
It is certainly safe to make the statement that God wants a holy people. By itself the statement arouses no controversy, it is not sensationalistic in any sense, it bears no radical overtones. It seems self-explanatory and obvious. Very few, if any, evangelicals would deny the legitimacy of such a statement. Unfortunately, however, great confusion prevails in the minds of many of these same evangelicals with regard to the nature of true holiness. While it is accurate to affirm God’s desire for a holy people, is it equally accurate to affirm God’s desire for a moral people? Such a question raises a second and more provocative one: is there a difference between morality and holiness?
The answer is, yes, there is. Morality is negative and limited. It tends to define itself externally, and more particularly, in terms of what one refrains from doing. Holiness, on the other hand, is more positive and pervasive. To be sure, it effects the externals, but it does not end there. It is more penetrating. Consider some of the distinctions between morality and holiness: the moral person abstains from wrong actions . . . the holy person hates the very thought of doing wrong. The moral person is motivated by what men perceive him to be . . . the holy person is consumed by what God wants him to be. The moral person lives by an impersonal list of do’s and dont’s . . . the holy person lives by what brings the greatest pleasure to his Heavenly Father. The moral person keeps a meticulous record of all of his good deeds, by them expecting to win the favor of God . . . the holy man grieves that nothing he ever does, even for God, is completely free of any sinful or selfish motive. He knows that every blessing he receives from God is solely an expression of His grace. The moral person lives by his own definition of what is right and what is wrong, and he delights to impose that definition upon other people . . . the holy person allows the Word of God to direct his life, and in anything beyond that he relishes in the freedom that Jesus Christ has purchased for His people, and in the differences that freedom allows among those who dearly love the same Savior.
Stated simply, an impassable chasm exists between morality and holiness, and the most obvious historical illustration of this is that which existed between the moralists of the first century, the Pharisees, and the incarnate Son of God. The former were the embodiment of morality. The latter was the personification of holiness. To confuse the two is to cheapen the depth and breadth of true Christian religion.
This brings us to the pressing issue at hand. We are living in a day when a large percentage of evangelicalism is morality-driven rather than holiness-driven. Many actually believe that the greatest need of the hour is a resurgence of a moral majority. Yet, in addition to the misunderstanding of the nature of true holiness, such an aspiration displays great weakness at two critical points.
First of all, it belies a superficial diagnosis of humanity’s dilemma. "Man is not suffering from a corruption that touches every part of his constitution as a man," it implies. "He has simply made unwise moral decisions." Can it be of any surprise, then, that Spirit-produced regeneration is often confused with socially-induced reformation? The problem with this, biblically speaking, is that sinful actions grow out of an unholy heart, and morality as such, even when it is in the majority, does not possess the power to transform an unholy heart.
Secondly, the longing for a national morality fails to recognize the undeniable fact that throughout history the God of the Bible most often accomplishes His purposes through a holy minority rather than a moral majority. It is holiness that God wants for His people, not morality, and this is especially the case at those crucial moments in history when He desires to advance His kingdom in some significant way.
It is my contention that the most poignant illustration of this fact is found on the lips of our Lord Jesus Christ as He speaks to His Father on the night before His death.
Establishing The Context
By the light of the Judean moon, Jesus and His disciples begin their final journey to the place where He will be betrayed by the kiss of a friend. As it was, His evening had already been quite busy: He had washed the feet of His disciples, He had unmasked and dismissed the betrayer, and He had instituted the sacred supper as the sign of the new covenant. Finally, after the singing of a hymn, Jesus and His men leave the Upper Room, and somewhere prior to their entrance into the Garden of Gethsemane He lifts up His eyes to heaven and begins to pray.
In the first five verses of this prayer Jesus Himself is the object of His own intercession. Beginning in verse six and extending through verse nineteen, Jesus turns His attention to pray for His disciples. This particular section of His prayer can be sub-divided into two halves: in vv. 6-11a Jesus justifies the intercession He is about to make on behalf of His men; then, in vv. 11b-19, Jesus proceeds to set forth the three specific requests that concern them. Our purpose here is to consider the third request as it appears in vv. 17-19. It is a request for sanctification, and it can be summarized as follows: Jesus prays that God the Father would set apart His people by the means of the Word of God for the accomplishment of a particular purpose.
Sanctify them in the truth; Thy word is truth. As Thou didst send Me into the world, I also have sent them into the world. And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth (John 17:17-19).
As God the Father had sent the Lord Jesus Christ to earth for a particular purpose, so too Jesus was now commissioning His men to a particular purpose. To be sure, these purposes were united in the same objective: the salvation of God’s people. However, the respective responsibilities to be borne in the accomplishment that objective were very different. The distinctive mission of Jesus was now immanent: to accomplish the work of redemption at Calvary. The distinctive role of the disciples would begin later at Pentecost: to proclaim the redemption that Jesus had secured. But before either of these two particular purposes could be accomplished something needed to happen, both in the lives of the disciples and in the life of Jesus Himself. They needed to experience what Jesus refers to as sanctification. It is to an understanding of these words that we now turn our attention.
The Meaning Of This Request: "Sanctify them in the truth; Thy word is truth."
In order to enhance a more thorough understanding of this statement, four helpful questions may be asked of it.
Question #1: What does Jesus mean by the term sanctify?1
The New Testament and the Septuagint (the Greek translation of the Old Testament) frequently employ this term to mean: "the dedication of something or someone to the exclusive service of God; being set apart for or dedicated to God in a special way and for a particular purpose." Consider the following illustration.
During our first Christmas season as a married couple some dear friends invited us to dinner. They had decorated their home in warm and festive tones, but we especially took notice of their Christmas china. Driving home that evening my wife and I decided that instead of purchasing a Christmas tree we would select a pattern of Christmas dishes and begin the process of purchasing them, place-setting by place-setting and piece by piece. Eventually, over the next several years, we had assembled an entire set of this Christmas china.
To be sure, these dishes were not of the most elegant sort, nor were they of the most costly quality, but they have come to possess a great deal of sentimental value to us. Consequently, we do not use these dishes every day. Our children are not allowed to "play house" with these dishes. We do not use these dishes on other occasions throughout the year, however important those occasions may be. To use these dishes in such a way would be to "profane" them. Except for a few special dinners during the Christmas season, these dishes are very carefully packed into cardboard boxes and placed on a high shelf in our garage so that no one can access them without a ladder and a very long reach. These are "sanctified" dishes, set apart in a special way and for a particular purpose.
From a non-religious perspective this illustrates, in part, one of the meanings of the word sanctify: the dedication of something or someone to the exclusive service of God; being set apart for or dedicated to God in a special way and for a particular purpose.
When God established His covenant with the people of Israel He set forth specific prescriptions that were to precede their activities in worship. For example, Aaron and his sons were to be sanctified or "consecrated" (Ex. 28:41--29:9). This religious act did not infer that these men were experientially holy, nor that any actual holiness had been conferred upon them in the act of sanctification. Certainly the irreverent sons of Aaron, Nadab and Abihu, illustrate that this "sanctification" had no immediate relationship to actual holiness (Lev. 10:1-11). The emphasis of this sanctification was functional, not experiential. These men were set apart for and dedicated to God in a special way and for a particular purpose, namely, to serve God as priests. The garments they were to wear while carrying out their priestly functions were to be sanctified (Ex. 29:21). The tabernacle, and even the priestly furnishings inside the tabernacle were to be sanctified as well (Ex. 40:9). All of these examples serve to illustrate one of the common meanings of the term "sanctify," that is, being set apart for or dedicated to God in a special way and for a particular purpose.
There is a second usage of the term "sanctify." The authors of the New Testament frequently use it to refer to "the ongoing, progressive conformity of the believer to Christlikeness." Anthony Hoekema defines this aspect of sanctification as:
. . . that gracious operation of the Holy Spirit, involving our responsible participation, by which He delivers us as justified sinners from the pollution of sin, renews our entire nature according to the image of God, and enables us to live lives that are pleasing to Him.2
Consider the usage of the term in the following passages: "Now may the God of peace Himself sanctify you entirely . . ." (1 Th. 5:23). This does not refer to the act of being set apart in a special way and for a particular purpose. It refers to the progress of spiritual renewal in the life of a Christian, of ongoing, progressive conformity to Christlikeness. When the writer of the epistle to the Hebrews speaks about the purpose of God’s fatherly chastisement, he says, "He disciplines us for our good, that we may share His holiness" (Heb. 12:10). Here the word for "holiness" possesses a closely-knit etymological relationship to the term for "sanctification," resulting in the conclusion that God’s discipline of His children produces a greater measure of experiential holiness, or in this context, the ongoing conformity of a Christian’s character to that of his Heavenly Father.
To summarize, the term sanctify is often used to mean: "to be set apart for or dedicated to God in a special way and for a particular purpose." It is also used in reference to: "the ongoing, progressive conformity of the believer to Christlikeness." Each context, therefore, must determine the intended meaning.
What makes John 17:17 so interesting, however, is that the two usages of the word sanctify appear to fuse together. In other words, when Jesus says "Sanctify them in the truth" He not only means, "set these men apart in a special way and for a particular purpose" (a purpose He defines in the next verse), but He also implies, "renew these men in accordance with the image of God." Such is an appropriate inference when one considers the stated means of this sanctification: "Sanctify them in the truth." D. A. Carson summarizes helpfully at this point:
Jesus’ followers will be "set apart" from the world, reserved for God’s service, insofar as they think and live in conformity with the truth, the "word’ of revelation (v. 6) supremely mediated through Christ . . . the revelation now embodied in the pages of this book. In practical terms, no-one can be "sanctified" or set apart for the Lord’s use without learning to think God’s thoughts after him, without learning to live in conformity with the "word" he has graciously given.3
William Hendrikson adds:
More fully stated, the verb here employed means to set apart from the world by actual sanctification of life, so that in heart and mind, in thought, words, and deeds, one begins to live more and more in accordance with the law of God. This sanctification can take place only if the entire personality is desirous of being governed by the truth . . .4
Therefore, when Jesus uses the word "sanctify" in this context He intends for its dual usage to converge. That is to say, His desire for these men is that they be set apart for a specific mission which would necessarily include a progressive conformity of their character to the truth.5
Such continues to be the case today. The Head of the Church is still pleased to send His servants into the world. One can hear the echo of the Apostle Paul: "And how shall they hear without a preacher? And how shall they preach unless they are sent?" (Rom. 10:14-15). But, it might be asked, where specific individuals are concerned, how can we know that Jesus Christ has been the Sender? Quite simply, if God has set apart a man for a divine purpose the verifiable evidences of it will most assuredly be present in the character of his life. The contrary is also true: an unsanctified man is an unsent man. When these two aspects of sanctification converge in a man’s life they equip him to fulfill the commission that Jesus Christ has set forth.
Question #2: What is the instrument used to accomplish this sanctifying work?
The answer to this is simple: "Sanctify them in the truth." The phrase "in the truth" bears an instrumental force, thereby rendering it more appropriately, "by means of the truth." So as to leave no room for confusion, Jesus defines this "truth" by which sanctification will occur: "Thy word is truth."
The Holy Scriptures are the efficient instrument of sanctification. Holiness of life is produced by the means of divine revelation. This is the instrument that effectually qualifies a man for use in the Master’s service. No other source will accomplish this work. At this critical point there can be no room for any competitors in the thinking of the disciples.
For example, the legalistic inventions of the Jews would not accomplish the work of sanctification. Nor will their modern-day moralistic counterparts. Moralism may initially restrain, but it will never sanctify. The sophia of the Greeks would not produce sanctification in the lives of these men. Nor will their modern-day psychological counterparts. Psychology may initially relieve, but it will not sanctify. The ecstasies of the mystery religions would not effect sanctification in the disciples. Nor will their modern-day charismatic counterparts. Ecstatic experiences will most assuredly produce excitement, but they will never sanctify. One instrument produces sanctification in the people of God: the sacred Scriptures.
Furthermore, note that in establishing the efficacy of the Scriptures Jesus does not say, "Thy word is true," He says, "Thy word is truth." That is to say, Jesus uses the noun "truth," not the adjective, "true." "Surely this is an insignificant semantical difference," one might suggest. But such is hardly the case. "Well," one might continue, "isn’t it legitimate to contend that the Bible is true?" Of course it is. But the Bible is more than true. The Bible is truth itself. Were Jesus to say, "Thy word is true," a clear thinking person might wisely respond, "On what basis can You claim that the Bible is true? What is the standard of measurement against which the truthfulness of the Scriptures might be tested?" To merely assert that the Bible is true is to imply that there is a higher standard of truth to which the Bible itself must conform. But when Jesus says, "Thy Word is truth," He is not only making a case for the reliability and accuracy of the Bible, He is contending that the Bible itself is the ultimate definition of what is true, and that every other claim to truthfulness must be measured against it. What is the purpose of this standard of truth? To produce sanctification in God’s people.
Consider what the Bible says about its own sanctifying effects:
The law of the Lord is perfect, restoring the soul; the testimony of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true; they are righteous altogether. They are more desirable than gold, yes, than much fine gold; sweeter also than honey and the drippings of the honeycomb. Moreover, by them Thy servant is warned; in keeping them there is great reward (Ps. 19:7-11).
The Word of God is the instrument of sanctification.
How can a young man keep his way pure? By keeping it according to Thy word. With all my heart I have sought Thee; do not let me wander from Thy commandments. Thy word I have treasured in my heart, that I may not sin against Thee (Ps. 119:9-11).
The Word of God is the instrument of sanctification.
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her; that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she should be holy and blameless (Eph. 5:25-27).
It is the Word of God that will beautify the Bride of Christ for her wedding day. The Word of God is the instrument of sanctification.
You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them; and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (2 Ti. 3:14-17).
According to the Apostle Paul the Word of God is the instrument that leads to salvation and produces sanctification.
Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and abiding word of God. For, ‘All flesh is like grass, and all its glory like the flower of grass. The grass withers, and the flower falls off, but the word of the Lord abides forever.’ And this is the word which was preached to you. Therefore, putting aside all malice and all guile and hypocrisy and envy and all slander, like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation (1 Pe. 1:22--2:2).
The Apostle Peter stresses that the Word of God is the efficient instrument of both regeneration and sanctification.
Why is it essential that individual Christians read the Scriptures consistently? Why is it important that they discipline themselves to study, memorize, and meditate upon the Word of God? Why is it, in this day of drama and concerts and support groups and holy laughter, that Christians should subject themselves to a steady diet of expository preaching which seeks to draw out the meaning and implications of the sacred text? Why is it essential that the men who lead in a local congregation be men who are skilled in the handling of the Scriptures? The answer to all of these questions is the same: because the Word of God is the divinely ordained means by which the people of God are sanctified.
To be sure, other techniques may initially arouse greater enthusiasm and boost attendance. The problem with this, however, is that it confuses the experience of pleasure and carnal satisfaction with the experience of authentic sanctification. Consequently, the criteria for determining the means most suited to spiritual growth becomes subjective and negotiable. For this very reason, the consistent exposition of the Word of God is a rare experience in our day, while music and drama have become the dominant forms of Christian communication. Moreover, in our dummed-down culture where people have grown accustomed to the pervasive influence of television, church leaders are told that people can only concentrate for a period of about twenty minutes. Therefore, any attempt at effective communication needs to be brief and highly stimulating. Unfortunately, at this point, the evangelical church has capitulated to the culture rather than resist and confront it.
To the contrary, when a pastor aspires to present his people to the Lord Jesus Christ as a pure and chaste virgin he will not trifle with the religious novelties of his day. He will resist the pressure to succumb to the techniques of the culture, which may, when implemented properly, give evidence of a certain kind of success. Rather, he labors indefatigably as a workman in the Word, confident of its instrumentality in the work of sanctification. He prays unceasingly that his people would bring the ravenous appetite of King David to the Scriptures:
Thy word I have treasured in my heart ... (Ps. 119:11).
I have rejoiced in the way of Thy testimonies, as much as in all riches (Ps. 119:14).
Thy testimonies also are my delight; they are my counselors (Ps. 119:24).
O how I love Thy law! It is my meditation all the day (Ps. 119:97).
How sweet are Thy words to my taste! Yes, sweeter than honey to my mouth! (Ps. 119:103).
I love Thy commandments above gold, yes, above fine gold (Ps. 119:27).
Thy testimonies are wonderful ... (Ps. 119:129).
I opened my mouth wide and panted, for I longed for Thy commandments (Ps. 119:131).
Seven times a day I praise Thee, because of Thy righteous ordinances (Ps. 119:164).
Question #3: Of whom does Jesus make this request for sanctification?
Or, to ask the question more simply: to whom is Jesus praying? The nearest personal pronoun appears in v. 15, "Thee." Looking back from that point Jesus refers to "Thy word" (v. 14), "Thee" (v. 13), "Thy name," and "Thee" (v. 12). Finally, in v. 11, Jesus explicitly defines the Person to whom He is addressing His petitions: "Holy Father."
Why should this be of any concern to us? Why bother with something that seems to be so obvious? The significance of this recognition lies in the fact that while sanctification is brought about by the instrumentality of the Word of God, the actual effectiveness of the Word of God requires a work that only God Himself can produce. To be sure, the instrument of sanctification is the sacred Scriptures. But what is equally true is that God Himself is the Agent of sanctification. The Word of God possesses inherent power, but it is not a power that is independently efficacious. God Himself must make the inherent power of the Scriptures effectual in the experience of a Christian. It is not enough to have the sacred text alone, for the simple reason that the Word of God is not God. The Word is a scalpel, a tool, an instrument. God is the Surgeon, the Craftsman, the Performer. To be sure, sanctification will never happen apart from the Word of God. But the Word of God alone will not sanctify unless God is the One who animates it.
If the experience of sanctification is desired, the Christian must take his cue from the Lord Jesus Christ at this very point: he must beseech the Father for this work. Undoubtedly, this is one of the primary reasons the Apostles devoted themselves to "prayer" as well as "the ministry of the Word" (Acts 6:4). In the final analysis, whether one is giving consideration to the personal reading of the Scriptures, or the hearing of the preached Word on the Lord’s Day, dependence upon the direct and immediate work of God for sanctification is absolute. Standing behind the instrumentality of the Word of God is the God of the Word.
Question #4: For whom does Jesus make this request for sanctification?
Initially, this intercession was made on behalf of His disciples: "Sanctify them." Does this seem unusual? These were saved men. They had been the direct associates of Jesus Christ for some time. He had already promised that they would perform greater works than He had performed. Soon they would be indwelt by the Holy Spirit. Some of these men would be the human authors of the New Testament. Would there ever be any more eminent saints than they? Nevertheless, they would still be in need of the ongoing work of sanctification. Even a cursory reading of the New Testament makes apparent that God used men who were far from perfect.
This continues to be true to this very hour. Evidences of the need for greater sanctification are replete in the life of every Christian. Though we make great strides in spiritual maturity, we can never forget that the aspiration of sanctification is conformity to the image of Christ. If growth occurs in our lives, then to God be all the glory. But there is still need for greater growth. If we have loved much, then to God’s grace be all the praise. But there still is need for deeper love. If we have served faithfully, then God will be glorified. But there is still unfinished service yet to render. For every Christian there is a greater faith to express, a deeper obedience to display, a more fervent worship to offer, and a more significant sacrifice to make. While justification is a momentary work, sanctification is a life-work. There will never come a moment in the life of an unglorified Christian when it can be said that he has been sufficiently sanctified. For this reason we can rejoice, that though this intercession of our Lord was initially made on behalf of His original disciples, He then extended its boundaries to include every one of us who have embraced Him by faith: "I do not ask in behalf of these alone, but for those also who believe in Me through their word" (Jn. 17:20).
The Reason For This Request: "As Thou didst send Me into the world, I also have sent them into the world."
For what reason does the Lord Jesus make this particular request of His Father in v. 17? The answer is found in the very next verse: "As Thou didst send Me into the world, I also have sent them into the world." As His Father had sent Him into the world, He was now about to send His disciples into the world.
In reading the Gospels it becomes apparent that Jesus Christ was very much aware of His divine commission. His redemptive advent originated with the Father. In this chapter alone He speaks to this issue on five occasions (3, 18, 21, 23, 25). The epistle to the Hebrews refers to Jesus Christ as "the Apostle and High Priest of our confession" (Heb. 3:1). Jesus Christ had been officially sent out to accomplish a specific mission, and in so doing He bore a unique authority because of the One by whom He had been sent.6
In the same sense, therefore, these disciples would soon be sent out, and Jesus Christ would be their Sender. Of course, the ultimate expression of this commission would not occur until after the resurrection of Jesus (cf. 20:21), and its actual outworking not until Pentecost. However, so confident is our Lord of His own resurrection that He speaks of this sending proleptically. They were to be apostles, men under divine obligation to accomplish a specific mission. It is at this very point that the primary reason for the request of Jesus becomes evident: the extent to which these men would be effective in the carrying out of their role in the world would be in direct proportion to the degree in which they were sanctified in the truth. Their success in Gospel ministry would not be dependent upon their creativity, their abilities to administrate, or their skills at marketing. Their effectiveness would be, in large measure, determined by the extent to which they themselves would experience the life-transforming power of the Word of God.
One can only imagine the tragic results that would have befallen these men had they attempted to engage the world apart from the progressive, sanctifying work of God. Almost immediately they encountered hostility: physical torture, imprisonment, the threat of death. They faced serious doctrinal aberrations, undoubtedly fostered by the Enemy himself, the Father of lies. Moreover, they were confronted with their own inherent susceptibilities to sin. Their official calling into apostolic ministry did not exempt them from the effects of their own residual depravity, a fact that the New Testament openly acknowledges.7
These obstacles to the success of the Gospel were formidable. Yet because of their existence, our High Priest prayed for the grace of sanctification, a work of divine origination whereby God, through the instrumentality of His Word, would progressively conform them to the image of His Son, thus fitting them to accomplish the work He had commissioned them to do.8 Success in Gospel ministry would necessitate an ever-deepening understanding of the truth, both cognitively and experientially, along with a resolute determination to proclaim and implement it without compromise.
The Basis For This Request "And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth."
On what basis can the Lord Jesus bring before His Father this request for the sanctification of these men? Might it be on the basis of the exemplary commitment of these disciples? Such could hardly be the case, especially given the fact that their most notorious displays of unfaithfulness lay in the immediate future. Instead, Jesus could petition His Father for sanctifying grace on behalf of these men because His redemptive accomplishments on the cross would earn it for them. The sanctifying work of the Father would be the consequence of redemptive work of the Son. This is what is meant by our Lord when He says, "And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth."
When the eternal second Person of the Godhead left the glories of heaven to make atonement for His people He did not surrender His purity or holiness in any way. Rather, He added sinless humanity to His uncompromised deity. Therefore, when Jesus uses the term "sanctify" with reference to Himself He is obviously not speaking of greater growth into holiness. Instead, the emphasis is functional (cf. 10:36): "to set apart, to consecrate, to dedicate to God in a special way and for a particular purpose."9 Consequently, the point of Jesus is as follows: the sanctification of these men, and ultimately, of all true Christians, would be secured by His one act of self-consecration: His death on the cross. This, in turn, would supply the basis upon which He could ask His Father to sanctify these disciples in the truth, thereby equipping them for the work to which He would commission them.
Three qualities of this self-consecration should be noted at this point. First of all, it is plainly evident that this self-consecration of Jesus Christ was voluntary. Notice that He does not use the passive voice: "And for their sakes I am sanctified." Instead, He employs the active voice: "I sanctify Myself." Jesus Christ was not passive about His cross-work. He was not coerced or manipulated into the work of redemption. No one dictated to Him. No power moved Him. No prayer invited Him. No welcome awaited Him. He came voluntarily.
For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father (John 10:17-18).
I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me (Gal. 2:20).
Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma (Eph. 5:1-2).
Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross (Ph. 2:5-8).
For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself (Heb. 7:26-27).
Do you realize the implications of this act of self-consecration? Our Lord willingly set Himself apart to experience the vilest of reproaches and the most degrading of indignities. Moreover, He consecrated Himself as the bulls-eye for His Father’s wrath against sin. And this He did, not for people who were good or worthy or deserving or even undeserving. He willingly endured the horrors of the cross for a people who were ill-deserving. Moved by nothing other than His own sovereign volition the eternal Son of God sanctified Himself.
Why is there need for such emphasis at this point? Because no other aspect of the atonement so powerfully magnifies the greatness of Christ’s love as does the voluntary nature of it. Had He been forced against His will to die on the cross, there would have been very little reason to wonder at such infinite condescension. But, when it becomes apparent that He approached Golgotha’s terror willingly, we are overwhelmed at the immensity of His love. The immortal words of Wesley come to reflect the exclamation of our own hearts:
"He left His Father’s throne above (so free, so infinite His grace!)
Humbled Himself (so great His love) and bled for all His chosen race.
Tis mercy all, immense and free; for, O my God, it found out me.
Amazing love! How can it be that Thou, My God, shouldst die for me?"
Oh! how wonderful is this love of Christ! Compulsion did not bring Him to the Cross, persuasion did not induce Him to undertake the work of our redemption; but His own love—love to His Church, His bride—bore Him on her soft wings from His throne in Glory to the deepest abasement and suffering on earth. It was love—love to His Church, His people—that moved Him to veil His glory and appear in human form; it was love that led Him through the whole course of His obedience and sufferings, and that brought Him at last to Golgotha’s fearful mount of doom. And so far as we are concerned, no other explanation can ever be given of it but free, unmerited, sovereign, boundless love: ‘I sanctify Myself.’ I do it all Myself.10
Secondly, it is plainly evident that this self-consecration of Jesus Christ was particular. For whom does Jesus sanctify Himself as a redemptive sacrifice? "And for their sakes . . ."
For good reason this chapter has been referred to as the "High Priestly Prayer" of Jesus Christ. This ascription is built upon the premise that Jesus is the fulfilment of the old covenant priestly office, an office that expressed itself primarily in the carrying out of a dual work: the making of intercession and the offering of substitutionary sacrifice. In addition, these two priestly functions were co-extensive. That is to say, the people for whom the high priest would make intercession and atonement were one and the same. When the high priest entered into the holy of holies he prayed for the people of Israel, a fact wonderfully symbolized by the breastpiece he wore containing the names of the twelve tribes (Ex. 28:15-21). Moreover, when he proceeded to offer an atoning sacrifice he did so on behalf of the same people: the people of Israel.
Without the slightest hesitation, the New Testament sets forth Jesus Christ as the great and ultimate High Priest. He has perfectly fulfilled the dual work foreshadowed under the old covenant: at Calvary He made atonement by the means of a substitutionary sacrifice; at the right hand of the Father He lives to make intercession. But more to the point here, as was the case with the priests of old, those for whom Jesus prays and makes atonement are one and the same. His High-Priestly work is also co-extensive.
Consider this with a bit more scrutiny. For whom does Jesus make intercession in this High Priestly prayer?
I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me; for they are Thine; and all things that are Mine are Thine, and Thine are Mine (John 17:9-10).
In His own words, Jesus makes clear that He does not pray for the world (in this context, those who were highly antagonistic to Him), but only for those who belong to Him by way of divine prerogative. Stated simply, His intercession is distinctly particular. For whom, then, does Jesus exercise His second priestly function, that of making atonement? "And for their sakes I sanctify Myself" (v. 19). It is plainly evident that the self-consecration of Jesus Christ was equally particular.
Joseph, son of David, do not be afraid to take Mary as your wife; for that which has been conceived in her is of the Holy Spirit. And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins (Mt. 1:20-21).
I am the good shepherd; the good shepherd lays down His life for the sheep. I am the good shepherd . . . and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep (Jn. 10:11, 14-15).
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her (Eph. 5:25-28).
The emphasis of this last passage is not only upon the enormity of love that a husband is to display to his wife, but on the particularity of it. Should a husband love his wife in a way that he loves no other woman? Absolutely. But on what grounds can such an assertion be made? Paul’s apostolic mandate is justified by the particular love with which Jesus Christ has loved His bride, the Church.
One of the great hymns of heaven takes up the idea of particularity as it relates to the efficacy of the death of Christ:
Worthy art Thou to take the book, and to break its seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and nation (Rev. 5:9).
This redemption was particular, as indicated by the partitive "from." The word "men" is italicized in the NASB to indicate that it is supplied to give sense to the partitive phrase. It is "men" or "a people" or "some" from every tribe and tongue and people and nation who are purchased by the blood of the Lamb, not all without exception. The "from" must be noticed. The text does not say that the Lamb purchased every tribe and tongue and people and nation, but "men from" such entities.
When Jesus Christ triumphantly exclaimed, "It is finished!" He meant what He said, not just potentially for all men, but in actuality for His own. To affirm an unlimited atonement is to become susceptible to universalism, because the Bible is explicit concerning the efficacy of the accomplishments of the cross.
Thirdly, it is plainly evident that this self-consecration of Jesus Christ was purposeful. The cross was filled with specific intention: ". . . that they themselves also may be sanctified in truth." Jesus Christ purchased a full and complete salvation for His people; a salvation that included the work of sanctification.
For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds (Ti. 2:11-14).
In a text mentioned earlier, Paul sets forth two of the specific intentions of the cross, one immediate and one ultimate, both of which are introduced by purpose clauses:
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her . . .
(immediate intention) that He might sanctify her . . .
(ultimate intention) that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she should be holy and blameless (Eph. 5:25-27).
The cross is not only the verification that Jesus has purchased His bride, it is also the assurance that He will purify her. This is why it is proper to insist that a truly saved person cannot live forever in an unrepentant lifestyle. To allow this is to deny the efficacy of the cross, and it is to make Paul a liar. Sanctification will always follow justification because both were secured at Calvary. The purpose of the death of Christ was not merely to keep a group of people from eternal judgment, but to make the bride of Christ beautiful for her wedding.
Concluding Exhortations
Three specific points of application demand our attention.
Firstly, this commission is our commission. Have you realized that each of the four Gospel accounts contain a distinct record of what has been referred to as the "Great Commission?" The most familiar is found in the Gospel of Matthew:
. . . All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matt. 28:18-20).
Mark records the words of Jesus as follows: "Go into all the world and preach the gospel to all creation" (Mk. 16:15). The Gospel of Luke contains a historical-redemptive emphasis:
Thus it is written, that the Christ should suffer and rise again from the dead the third day; and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things (Luke 24:46-48).
Finally, in the fourth Gospel, the Great Commission appears in its most brief form: " . . . as the Father has sent Me, I also send you" (John 20:21). It ought to be noted that even the book of Acts opens with an additional mention of this commission:
It is not for you to know times or epochs which the Father has fixed by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth (Acts 1:7-8).
It becomes quite obvious to the reader that the Divine Author of the New Testament allows no confusion at this point. The Great Commission is Christ’s mandate to His Church. "But," someone may assert, "this commission was originally given to the eleven. Perhaps some secondary application of this can be made to those whom God calls to a preaching ministry. Nevertheless, this commission was assigned to the original disciples." Such an interpretation fails miserably for several reasons. For the sake of brevity consider the two most obvious: 1) it would imply that all of the blessings and responsibilities attached to the Great Commission were also for the original disciples only (the ordinance of baptism in the name of the Triune God, the ministry of instruction, the presence of the glorified Christ, the indwelling Spirit as the source of power); and 2) it fails to reckon with the fact that following the appearance of our Lord to some disciples on the road to Emmaus, Luke records that
they arose that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, saying, ‘The Lord has really risen’ . . . And while they were telling these things, He Himself stood in their midst (Lu. 24:33-36).
To be sure, the original Apostles were a group of men possessing the unique privilege of speaking and writing the Spirit-inspired Gospel. They were endowed with special gifts to authenticate the divine origin of their proclamation. It is also true that, throughout the history of the Church, God has sovereignly called men to the preaching ministry; moreover, that the ascended Christ has given gifted evangelists to the Church. However, these facts in no way diminish the responsibility given to every believer, namely, to be a witness for Jesus Christ in this world. This commission is our commission.
Secondly, the sphere of our mission is the world. A brief consideration of church history would indicate that the people of God have repeatedly fallen prey to two errors at this point. The first has been compromise with the world. Often cloaked in the guise of "winning" the world, the Church has become like the world. The world’s values and objectives and attitudes have become those of the Church. Evangelicals have embraced popular culture rather speaking prophetically to it. This compromise, without question, poses the single greatest threat that faces the Church of Jesus Christ at the present moment.
Consider the cultural messages that are before us. For years Nike has promoted the all-too-familiar: "Just do it!" (In other words, don’t think about it and don’t allow anything to stand in your way of doing it). Burger King has said: "Sometimes, you gotta break the rules." Bacardi Black Rum, which advertises itself as "the taste of the night," goes on to say, "Some people embrace the night because the rules of the day do not apply." Easy Spirit shoes promises a shoe that "conforms to your foot so you don’t have to conform to anything." Ralph Lauren Safari celebrates "living without boundaries." And Nieman Marcus encourages its customers to relax, because as it says, "There are no rules here."
Has the Church withstood this cultural influence? Not hardly. People from all corners of evangelicalism have been challenging the Church to throw off the shackles of historic Christianity and now say to the world: "You deserve a break today." "Come, and have it your way." "How may we accommodate you?" "What are your felt needs?" "We promise that we will never alienate, convict, offend, or bore." George Barna, a leading voice in the Church Growth Movement, has contended, "It is critical that we keep in mind a fundamental principle of Christian communication: the audience, not the message, is sovereign."11
In his penetrating analysis of this condition David Wells has captured the shallowness of this new medievalism:
Designer religion of the 1990’s allows itself to be tailored to each personality. It gives but never takes; it satisfies sinners needs but never asks for repentance; it offers mystery and asks for no service. It provides a sense of Something Other in life but never requires that we stand before that Other.12
One of the errors to which the Church has repeatedly fallen prey is the desire for integration with the world. This inevitably results in the occurrence of a great inversion for the people of God: that of being of the world, but not in it.
A second error to which the Church has repeatedly proven susceptibility is that of withdrawal from the world. "We will never allow the world to get at us," becomes the attitude of many. So instead, the Church isolates itself away from the contemporary culture. As it is, many Christians do not have non-Christian friends. Some Christians boast that their places of employment are staffed exclusively with other Christians. A few Christian parents actually believe that the primary aim of Christian parenting is to take whatever steps necessary to keep their children away from any and all contact with the world.
The problem with all of this is that the stated sphere of our mission is the world. This should not frighten Christians. It should fill us with eager anticipation. It is a great moment in history to know the Gospel. We are in possession of the sole message that can conquer any perplexity of modernity. Perhaps Charles Dickens summarized it best when he penned those familiar words that are most apropos to our own time:
It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair ... 13
This our day. This is our time. This our world. We have been commissioned to enter into it with the life-transforming power of the Gospel. We must not lose our nerve at this critical moment in history. The sphere of our mission is the world.
Thirdly, our effectiveness will be determined by the extent to which we are sanctified by the truth. If we are to take our mission seriously, then the most pressing need of the hour is to be sanctified by the truth of the Word of God. To meet the challenges of the world with our own "sanctified" wisdom is to place ourselves in a position of ultimate weakness. Our effectiveness will rest in our conviction to be prophetic, and the conviction to be prophetic will be steeled by our knowledge and experience of the truth. The need of the hour is the same for us as it was for those first-century men: to be sanctified by the truth of Holy Scripture. It is this that is indispensable to the success of our mission.
This book contains: the mind of God, the state of man,
the way of salvation, the doom of sinners, and the happiness of believers.
Its doctrine is holy, its precepts are binding, its histories are true,
and its decisions are immutable.
Read it to be wise, believe it to be safe, and practice it to be holy.
It contains light to direct you, food to support you, and comfort to cheer you.
It is the traveler’s map, the pilgrim’s staff, the pilot’s compass,
the soldier’s sword, and the Christian’s charter.
Here heaven is opened, and the gates of hell disclosed.
Christ is its grand subject, our good its design, and the glory of God its end.
It should fill the memory, rule the heart, and guide the feet.
Read it slowly, frequently, and prayerfully.
It is a mine of wealth, health to the soul, and a river of pleasure.
It is given to you here in this life, will be opened at the Judgment,
and is established forever.
It involves the highest responsibility, will reward the greatest labor,
and condemn all who trifle with its contents.
Endnotes:
1 It is necessary to say at this point that the purpose for this article is not to attempt a thoroughgoing study of the doctrine of sanctification. Rather, its purpose to consider the meaning of the words of our Lord in John 17:17-19.
2 Dieter, Melvin E., Hoekema, Anthony, Horton, Stanley M., McQuilkin, J. Robertson, Walvoord, John F., Five Views On Sanctification. (Grand Rapids: Zondervan Publishing House, 1987), pg. 61.
3 Carson, Donald A., The Gospel According To John. (Grand Rapids: Eerdmans Publishing Co., 1991), pg. 566.
4 Hendrikson, William, The Gospel According To John. (Grand Rapids: Baker Book House, 1953), pg. 361.
5 Hoekema, pg. 63, cites Eph. 5:25-26 as another example of this dual usage: "Though used in various senses, this word often describes believers’ sanctification, as in Ephesians 5:25-26 ("Christ loved the church and gave himself up for her, that he might sanctify her," RSV). In this sense, holiness in the New Testament means two things: (1) separation from the sinful practices of this present world and (2) consecration to God’s service. Contrary to popular opinion, therefore, holiness means more than doing certain good things and not doing certain bad things; rather, it means being totally dedicated to God and separated from all that is sinful."
6 See Abbott-Smith, G., Manual Greek Lexicon Of The New Testament. (Edinburgh: T & T Clark, 1981), pg. 54; and Brown, Colin, ed., Dictionary Of New Testament Theology. (Grand Rapids: Zondervan Publishing House, 1981), vol. 1, pp. 126-137.
7 The Apostle Peter, though deeply devoted to Jesus Christ and greatly used of God (preaching the Gospel on the Day of Pentecost, introducing the Gospel to the Gentiles, the writer of two epistles, the apostolic influence standing behind the Gospel of Mark), was not beyond the possibility of hypocrisy (cf. Ga. 2:11-14). The Apostle Paul, arguably the greatest of all Christian theologians, is portrayed on one occasion as intolerant and divisive (Acts 15:36-40). The most effective way to neutralize the Gospel is to put it into the hands of an unholy minister.
8 While it is true that God is the author of sanctification (a work ascribed to each member of the Godhead: the Father, Jn. 17:17; Heb. 12:10; the Son, Eph. 5:25-27; Ti. 2:14; the Holy Spirit, Ro. 15:16; 1 Pe. 1:2), it must also be said that the Bible describes sanctification as a synergistic work, involving the responsible participation of the believer.
9 For the distinction of usages of agiazw in this context see Abbott-Smith, pg. 5.
10 Ross, Charles, The Inner Sanctuary: An Exposition Of John 13-17. (Edinburgh: The Banner Of Truth Trust, rep. 1992), pp. 225-226.
11 Barna, George, Marketing The Church: What They Never Taught You About Church Growth. (Colorado Springs: NavPress, 1988), pg. 41
12 Wells, David F., "Our Dying Culture," pg. 19, The Formal Papers Of The Alliance Of Confessing Evangelicals’ Summit.
13 Dickens, Charles, A Tale Of Two Cities. (Morristown: Silver Burdett Company, rep. 1982), pg. 2.