Online Tracts
Bible Proofs of a Second Cleansing
Sanctification for Disciples.‹tn Jesus' notable prayer for His disciples offered at the close of the last supper, on the eve of His betrayal and crucifixion, He prayed, "Sanctify them through thy truth: thy word is truth." (John 17:17). That this sanctification is important to His disciples is evident from the fnct that He prayed for it on this solemn occasion, when the gloom of Gethsemane and the horrors of Calvary were ~o near. This was a cleansing of the heart and not of the life, it is certain, from the fact that it was to be done by the Father and not by themselves.... God's sanctification of men described in the New Testament is always a cleansing of the heart.... Also, it should be noted that this sanctification was in order that they might be "kept from the evil." (vs. 15). It was a cause, and the holy living was the effect. Some have argued that this was a cleansing of the life because it was to be done by the "v.ord"; but they seem to forget that w e are said to be regenerated also by the "word." (I Peter 1:23). Just as it is said, "Being born again,...by the word of God," so it is also said, "Sanc~ify them through thy truth."
These disciples, for whose cleansing Jesus prayed, v. ere already justified, as is evident from several expressions in the same chapter as v,~ell as from other texts. They belonged te God and v.ere obedient to His word (John 17:6), were not of the world (verses 9, 14 16), were kept from sin (verses 11, 12, 16) had been sent to preach (Matt. 10:7), and their names were written in heaven (Luke 10:20). It has been o'ojected that they were justified, but had not been regenerated and that this was the sanctification for uhicll Jesus prayed. But that they were regenerated, or converted, can also be shown.... lt is that which makes one "not of the world" or it is a being "crucified to the world." It is that which, from its very nature, keeps from sin (Ezek. 36:25, 27), and these men were "kept," and were obedient to or kept God's Word. (John 17:6). Can anyone believe that thesc merl sent to preach the kingdom of God, werc tl;emselves strangers to it through the lack of regeneration, without which one "cannot see the kingdom of God"? (John 3:3). These men had believed on Christ (Matt. 16:16), wllich is the necessary condition for regeneratiol), as is shown in these words, "He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born...of God." (John 13). This is conclusive. But let us notice another proof that they ~vere regenerated at this time.
Regeneration makes one a member of the church. The kingdom and the church are practically identical, so regeneration is essential to entrance into the kingdom of God. (Jno. 3:..). "The law and the prophets were until John: since that timc the kingdom of God is preached, a n d every man presseth into it." (Luke 16:16). Therefore, men were regenerated from the time John began to preach, or from the time the law dispensation ended and the gospel dispensation began. The disciples had believed ~Matt. 16:16), and were in Christ (John 15:2-4), therefore, were born again, for "if any man be in Christ, he is a new creature." (2 Corinthians 5:17). Christ's kingdom or church existed before Pentecost, but not until afer the Holy Ghost came was it fully organized. Jesus' prayer for the sanctification of His disciples is undenial)le proof of a cleansing of the regenerated.
Sanctification for thc Church‹"Cl;rist also loved the church, and gave himself for it; that he might sancti~fy and cleanse it [the church] with the washing of n-ater by the n-ord." (Eph. 5:25-26.) Here is described a sanctification, not of sinners, bllt of the church, or of those already saved. That this sanctification is a cleansing is cvident from the argument already given in this w riting that in the New Testament the sanctification done for man by God is always a cleansing of the heart. It is not consecration. Also, it may be stated here that cleansing is always the end sought in the use of sanctification or consecration of men or things in the Old Testament. [Meditate on this thought.]
That this sanctification is of the church and not for the purpose of constituting her, the church, is not only clear from the reading of the common version, but is even more definitely stated in the Revised Version, which is also horne out by the original where the Greek participle is used in the aorist [past] tense. This cleansing of the church here described by Paul is in perfect harmony with Jesus' prayer for the sanctification of those who have already become His disciples.
An Entire sanctification‹"The very God of peace sanctify you wholly [entirely]; and I pray God your whole spirit and soul and hody be preserved blameless unto the coming of our Lord Jesus Christ." (I Thess. 5:23). This text teaches a sanctification to be done by God, therefore, a sanctification of the heart.... The keeping them blameless in the latter part of the verse ;T- the "keeping from evil" in John 17. It is an entire sanctification, which may reasonably be taken to imply that there is a sanctification that is not entire. Also, it is to be done for those who are a church "in God the Father and in the Lord Jesus Christ" (l Thess. 1:1), those who were "brethren" (verse 4), a very spiritual church, who a short time before this letter was written were converted through Paul's labors, and from wllom he was driven by persecutioll, and to whom he now wrote praying for their entire sanctification. Read thc account of their conversion in Acts 17.
Sanctification Contemporary With Holy Ghost Baptism
Our purpose is to show that a second cleansing is accomplished at the time of Holy Ghost baptism and then to show that this baptism is subsequent to conversion. It is said of Cornelius before Peter came to him that he was devout, feared God, gave much alms, prayed always (Acts 10:2) that his prayers were heard verse 43T and that he was a just man (verse 22). There can be little doubt about his being a truly saved man. Some would object that he was iustified, but not regenerated. To this it may be answered that the work of justification and regeneration...are contemporary, and the baptism of the Spirit is subsequent. There is no proof that Cornelius' experience w-as abnormal, and from the fruits of his life that are mentioned, we have reason to believe he was born again....
After Cornelius had received the Holy Spirit baptism through Peter's ministry and Peter had returned to Jerusalem, the apostle was ralled in (luestion for going to these Gentiles. In his defense he said, "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith." (Acts 15:9). That Peter is talking about what occurred when he was there is evident. He states that God gave them the Spirit and purified their hearts. This must be sanctification as a second cleansing. He said it was "even as he did unto us," the apostles on Pentecost. Therefore, they received a heart-cleansing at Pentecost which agrees with Jesus' prayer for their sanctification in John 17:17.
Sin exists in two forms; one form is overcome in the first work of grace, while depravity still remains in the hearts of the regenerated. Native depravity cannot be rewarded as something minor or unimportant; for both Scripture and human experience testify that sin in the heart is the main cause of sin in life; hence, salvation cannot be said to be complete until sin in both forms is overcome.
It is evident that sin in life is not overcome by some indefinite process or by a gradual evolution in human character; for according to the teaching of Jesus, it is accomplished only by a sudden revolution in the moral nature, a revolution produced by the Spirit of God in the new birth. And if sin in the life can be overcome only by a definite act of God's grace, it is not to be expected that that sin which is basic in depraved human nature will gradually fade away and disappear. If it is to be overcome at all, it will have to be done by the power of God, and there will also have to be a definite time when it is done. In this case also, the remedy will have to be equal to the disease, and nothing short of a definite, sin-killing act of God's grace can dispose of this inward malady.
Since it is a fact, as already shown, that native depravity does remain in the heart of the converted, a subsequent cleansing is necessary. There is no Scriptural proof of any time or place uhere depravity is removed except at the time of the baptism of the Holy Spirit. Since receiving Christ in the first nork of grace has a negative phase, deliverance from the guilt and power of sins committed, as well as the introduction of a new Iife in Jesus‹thus disposing of one form of sin‹it is only reasonable to suppose that the personal coming of the Spirit to the individual believer will also have its negative result, disposing of the second form of sin, as a necessary preparation for the indwelling and special work of the Comforter.
The Scripture te~t already cited, Acts 15:8-9, identifies heart-cleansing with the baptism of the Spirit. Hence, the Spirit baptism provides a definite remedy for a very definite need. To this agree also the words of Paul in Titus 3:5, where the apostle affirms that Christ "saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly." Salvation is therefore twofold, because there is a twofold need, occasioned by the two forms of sin. It is not complete until the baptism of the Spirit is received. In Matt. 3:11-12, Jesus also associates a purging, destinctive work with the baptism of the Holy Ghost.
This also agrees with the Old Testament types. The coming of the Holy Spirlt is described as being an anointing. The anointing of Aaron and his sons for the priesthood was typical of this anointing of the Holy Ghost which prepares us for God's service today. ~nd it is remarkable that after the sin-offering was offered, the oil with which those ancient priests were anointed was mingled with the blood of a second offering from the altar and sprinkled upon them, thus beautifully typifying a cleansing from depravity at the time of the Holy Ghost anointing. (See Exodus 29:1, 22.) Also, it is worthy of mention here that the coming of God's presence always hallows (Lev. 22:32; 1 Kings 9:3), but cleansing always precedes and prepares for God's presence. (See Exodus 19:10, 11; 29:1, 21.) Whether or not critices are pleased to allow that Romans 15:16 teaches it, yet the fact remains that we are "sanctified by the Holy Ghost."
Many examples of the Holy Ghost baptism after conversion might be given. We have already shown that the apostles and Cornelius were first converted, then received the Spirit. The Samaritans were converted under the ministry of Philip (Acts 8:8, 12), and later, at least some days, received the Holy Ghost at the hands of Peter and John. (verses 16, 16). The Ephesians were disciples and had believed (Acts 19:1-2), and when Paul came to them later they received the Holy Spirit (verse 6). Paul was converted on the road to Damascus and was there called to preach (Acts 6:18), prayed Acts :11), was the chosen vessel (verse 15), and was addressed by Ananias as brother (verse 17), after uhich he received the Holy Spirit. ‹R. R. Byrum
Send for sample of different gospel tracts,
also the paper, "Faith and nctory."
FAITH PUBLISHING HOUSE
PO Box 518, Guthrie, Oklahoma 73044
|  |
|
