Glorification

Pastor Martin opens a new section on sanctification by considering it in three lights. He first relates sanctification to the human problem of sin, using the illustration of a drunk driver who needs both a lawyer and a physician to show that sin creates both legal and personal problems — justification and adoption address the legal, sanctification the personal. He then traces sanctification as central to the divine plan of salvation in its initial design, actual procurement, powerful application, prolonged interval, and final consummation. He closes by pressing the personal necessity of holiness from Hebrews 12:14, warning against two fatal errors: a salvation that makes sanctification optional, and a sanctification sought apart from union with Christ.

Pastor Martin moves from the second to the third peak of the mountain of sanctification — climactic sanctification or final glorification. He unfolds the essence (the actual realization of perfect conformity to the image of Christ in both inner and outer man, Romans 8:29, Philippians 3:20-21), the order (for those who die before the consummation, the spirit perfected at death and the body raised at Christ's coming; for those alive at his return, both perfected instantaneously), and the certainty of this great hope, grounded in the commitment of the entire Triune God — the Father's purpose and execution begun, the Son's sacrifice, intercession, and triumphant mediatorial reign, and the Spirit's irreversible pledge as the down payment of completed redemption.

Pastor Martin draws four practical implications from the doctrine of climactic sanctification. First, the Christian should not live in morbid dread or fear of death, since death's penal sting has been removed by Christ — illustrated by Stephen and Peter. Second, the believer should not give the disembodied state more emphasis than Scripture does, since the predominant biblical hope is the resurrection of the body (Romans 8, 2 Corinthians 5). Third, a biblically instructed Christian should neither deify the body (hedonism, humanistic health and birth theories, body worship) nor demean it (asceticism, fasting as more spiritual than feasting, doctrines of demons of 1 Timothy 4). Fourth, the Christian should not live with crippling discouragement over present imperfection, but with the confident refrain: I am not what I should be, not what I desire to be, not what I once was, and not what I shall be.

Pastor Martin examines three biblical examples of Christ's intercession. In John 17 he unfolds Christ's four-fold concern for His people: preservation, sanctification, unification, and glorification. In Luke 22:31-32 he shows Christ praying that Peter's faith would not fail, demonstrating that the continued existence of grace in the believer is a standing miracle secured by Christ's intercession. In John 14:16 he shows Christ praying the Father to send the Spirit, teaching that every redemptive blessing comes through the living mediatorial work of the high priest.

After a digression of several Lord's Days, Pastor Martin returns to the Here We Stand series with a lengthy review of the ground covered — the book we believe and obey, the God we worship and confess, and the salvation we receive and proclaim, including Christ in the mystery of His person and the majesty of His offices. He then transitions to the next major division: the cardinal blessings of salvation — calling, regeneration, justification, adoption, sanctification, and glorification. Using the analogy of a multi-course banquet, he argues these are not synonyms for 'saved' but distinct courses of one gospel feast. He closes with two framing truths — the orbit of these blessings (union with Christ, outside of which there is not a crumb) and the order of these blessings (those that bring us into union, those that are present fruits, those that are future benefits).

Moving from the exceptional universal call to the normal New Testament usage, Pastor Martin examines the effectual call of God under two heads: its author and its results. From 1 Corinthians 1:9, 2 Timothy 1:8-10, and Romans 8:28-30 he shows that calling is God's activity exclusively and the Father's activity particularly — not God plus the sinner, not loving sovereignty plus moral suasion, but the same raw material of grace and the same hand of loving sovereignty that forged election and predestination. He then lays out the three results of this call: it effects vital fellowship and union with Christ, it always issues in holiness (the called are constituted saints and brought from darkness to light), and it always culminates in glorification. He closes by answering the common objection: calling is God's work, but believing and repenting remain the sinner's responsibility.

Pastor Martin opens a new section on adoption, arguing that adoption is an even higher blessing than justification — as a judge's son rescuing a criminal only illustrates justification, but the judge adopting the pardoned criminal as his own heir pictures adoption. He then traces adoption's centrality through four spheres: God's eternal purpose (Ephesians 1), Christ's temporal activity (Galatians 4), the initial application of salvation (John 1, Galatians 3-4), and the final application of salvation (Romans 8, 1 John 3, Revelation 21). He closes by rebuking the notion of universal fatherhood and urging believers to enjoy this pinnacle privilege.