Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23
Sanctification, or in its verbal form, sanctify, literally means “to set apart” for special use or purpose, that is, to make holy or sacred. Therefore, sanctification refers to the state or process of being set apart, i.e. made holy. In systematic theology, the term often carries a technical meaning that differs from the biblical word group. Sanctification is regularly equated with the Christian life. In Wesleyan theology, it can refer to a moment of “Entire Sanctification,” in which one reaches a state of Christian Perfection.
In Christianity, the term can be used to refer to objects which are set apart for special purposes, but the most common use within Christian theology is in reference to the change brought about by God in a believer, begun at the point of salvation or justification and continuing throughout the life of the believer. Many forms of Christianity believe that this process will only be completed in Heaven when believers are also glorified, but some believe that complete holiness is possible in this life.
Song of the week:
Westminister Confession of Faith
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
III. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.
Question 38: What is adoption?
Answer: Adoption is an act of God’s free grace, by which we are received into the company of God’s children and have a right to all the privileges of his sons.
Scripture: 1 John 3:1; John 1:12; Romans 8:16, 17.
Question 39: What is sanctification?
Answer: Sanctification is the work of God’s free grace by which we are renewed in the whole person after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Scripture: 2 Thessalonians 2:13; Ephesians 4:23, 24; Romans 6:11.
Question 40: What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
Answer: The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience, fellowship with Christ, joy in the Holy Spirit, increase of grace, the privilege of prayer, and perseverance therein to the end.
Scripture: Romans 5:1-5; 14:17; Proverbs 4:18: 1 Peter 1:5; 1 John 5:13; 1 Corinthians 1:9; John 15:7.
According to the Book of Genesis 38, Pharez/Perez was the son of Tamar and of Judah, and was the twin of Zerah. The text argues that he was called Perez because he was the first twin to be born, and thus had breached the womb. The name is transliterated to English as both Perez (NIV, ESV, NKJV) and Pharez (KJV).
The book of Ruth lists Perez as being part of the ancestral genealogy of King David, and the Book of Matthew and Luke consequently mentions him when specifying the genealogy of Jesus.
Book of the bible:
1 & 2 Chronicles
The Books of Chronicles are part of the Hebrew Bible. In the Masoretic Text, it appears as a single work, either the first or last book of the Ketuvim (the latter arrangement also making it the final book of the Jewish Bible). Chronicles largely parallels the Davidic narratives in the Books of Samuel and the Books of Kings. In all Christian canons of the Old Testament (Catholic, Orthodox, and Protestant), it is divided into two parts, 1 & 2 Chronicles—immediately following 1 & 2 Samuel and 1 & 2 Kings—as a summary of them with minor details sometimes added. The division of Chronicles and its place in the Christian canons are based upon the division of books in the ancient Greek Septuagint.
The Jewish ordering of the canon suggests that Chronicles is a summary of the entire span of history to the time it was written. Such broad scope of the book may be the reason the Chronicler commences his genealogy with Adam. Steven Tuell argues that having Chronicles as the last book in the canon is appropriate since it “attempts to distill and summarize the entire history of God’s dealings with God’s people.”
In Christian Bibles, Chronicles 1 and 2 are part of the Old Testament, following Kings and before Ezra. This order is based upon that found in the Septuagint and followed by the Vulgate, since the material is historical and the narrative flows seamlessly into the book of Ezra.
Based on its contents, the book may be divided into four parts:
1. The beginning of 1 Chronicles (chapters 1–10) mostly contains genealogical lists, including the House of Saul and Saul’s rejection by God, which sets the stage for the rise of David.
2. 1 Chronicles (chapters 11–29) is a history of David’s reign.
3. The beginning of 2 Chronicles (chapters 1–9) is a history of the reign of King Solomon, son of David.
4. The remainder of 2 Chronicles (chapters 10–36) is a chronicle of the kings of Judah to the time of the Babylonian exile, concluding with the call by Cyrus the Great for the exiles to return to their land.