Nielsen’s Nook

In my study of Romans 12:1-2, the consideration of sanctification of course is at the fore. I was encouraged by what A. A. Hodge had written in his commentary on the Westminster Confession of Faith. “Regeneration,” Hodge writes, “is the commencement of sanctification, and sanctification is the completion of the work commenced in regeneration.” Hodge reminds us that sanctification is a “gracious work of God” in which the Holy Spirit applies “the grace secured through the mediation of the Son” by distinctly inward and outward means. ¹

Faith of course is the inward means of sanctification, “the organ of our union with Christ and fellowship with his Spirit.” ²

The outward means of sanctification are four according to Hodge:

1. The revealed truth in the inspired scriptures.
2. The sacraments.
3. Prayer
4. The gracious discipline of God’s providence

Hodge reminds us that sanctification is the believer’s participation with the work of the Holy Spirit to transform her or him. In Hodge’s own words:

It must be remembered that while the subject is passive with respect to that divine act of grace whereby he is regenerated, after he is regenerated he cooperates with the Holy Ghost in the work of sanctification. The Holy Ghost gives the grace, and prompts and directs in its exercise, and the soul exercises it. Thus, while sanctification is a grace, it is also a duty; and the soul is both bound and encouraged to use with diligence, in dependence upon the Holy Spirit, all the means for its spiritual renovation, and to form those habits of resisting evil and of right action in which sanctification so largely consists. ³

One of the most clear pictures of this participation with God in his work with us is seen in the Lord’s Supper. This is in no way to lift the Lord’s Supper over the Word, as I agree with Hodge’s priority in the list above. But it is to say that when Christ presents himself to us in the Bread and Wine, he is with his people in a way that is like no other in this age between the Advents. In partaking of Christ in the Eucharist we do show forth his death we in worthy reception of the elements by faith are “made partakers of his body and blood, with all his benefits, to [our] spiritual nourishment and growth in grace.” ⁴

The word Eucharist, historically used in reference to the Lord’s Supper, is the English cognate from the Greek εὐχαριστία (eucharistia) meaning thanksgiving or thankfulness. The Eucharist then has equity and power today for us as Reformed Christians. The Eucharist is a taste of glory to come, for he who has justified his people, will glorify them and the only way between justification and glorification is through the country of sanctification on the Road Christ. The Eucharist is not merely a picture reminding us of a time in which Jesus died for our sins, but is the resurrected and exalted Christ giving himself to us now to strengthen and walk with us in the midst of our sanctification, our great existential battle with sin. That is immeasurably much to be thankful for.

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¹ A.A. Hodge et al., The Confession of Faith : With Questions for Theological Students and Bible Classes (With an appendix on Presbyterianism by Charles Hodge. Index created by Christian Classics Foundation.;, electronic ed. based on the 1992 Banner of Truth reprint.; Simpsonville SC: Christian Classics Foundation, 1996), 195.

²Ibid.

³Ibid., 196.

⁴Westminster Shorter Catechism, Question 96.