Sanctification involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration.成聖涉及更不僅僅是一種道義上的改革的性質，所帶來的權力真相：這是工作的聖靈，使整個大自然越來越多的影響下，新大方的原則植入靈魂再生。 In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6: 11; 2 Thess. 2:13).或者換句話說， 成聖，是承前啟後，以完善的工作，開始在復興，並對它延伸到整個男子 （羅馬書6時13分， 2肺心病。四比六;上校下午3點10分， 1約翰4點07分;一肺心病。 6時19分） ， 它是專門辦公室的聖靈，在該計劃中的贖回，以進行這方面的工作 （ 1肺心病6 ： 11 ， 2帖2時13分） 。
Faith is instrumental in securing sanctification , inasmuch as it (1) secures union to Christ (Gal. 2:20), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come." 信仰是在確保成聖的，因為它（ 1 ）保證聯盟基督（ gal. 2時20分） ，和（ 2 ） ，使信徒進入到人們日常生活的接觸真相，而他是導致產量服從"命令顫抖在threatenings ，擁抱諾言上帝的這個生命，並且是來" 。 Perfect sanctification is not attainable in this life (1 Kings 8:46; Prov. 20:9; Eccl. 7:20; James 3:2; 1 John 1:8).完善成聖，是不是能達到這輩子（ 1國王8時46分;省20時09分; eccl 。 7時20分;詹姆斯3:2 ;約翰一1:8 ） 。 See Paul's account of himself in Rom.看到保羅的交代自己的ROM 。 7:14-25; Phil. 7:14-25 ;菲爾。 3:12-14; and 1 Tim. 3:12-14以及1添。 1:15; also the confessions of David (Ps. 19:12, 13; 51), of Moses (90:8), of Job (42:5, 6), and of Daniel (9:3-20). 1:15 ，也供詞大衛（詩篇19時12分， 13 ， 51 ） ，摩西（ 90:8 ） ，就業（ 42:5 ， 6 ） ，和丹尼爾（ 9:3-20 ） 。
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Hodge's Outlines. Hodge的提綱。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
(1) Persons and things devoted to his use must be ritually clean, not merely set apart by taboo, decree, or tribal caste: hence the lustrations, sacrifices, exclusion of the maimed, and laws of "uncleanness," prescribed to ensure sanctity in whatever approaches the shrine. （ 1 ）人與事物，專注於他的用途必須ritually乾淨，而不是單純設置除由禁忌，法令，或部落種姓的：因此lustrations犧牲，排斥的殘害，和規律"的腐壞， "訂明，以確保神聖不可侵犯不論以何種途徑參拜。 (2) The "fitness" required becomes increasingly moral. （ 2 ） "健身"的要求日趨道德。 Lev.列弗。 17 - 26 demands, "You shall be holy to me, for I the Lord am holy and have separated you from the peoples, that you should be mine." 17 -2 6日要求" ，你應聖地向我，因為我耶和華很神聖的，並已分居，你從人民的，你應該地雷" 。 "Be ye holy for I holy" (20:26; 19:2; 1 Pet. 1:15 - 16); the meaning of "holiness" is then worked out in philanthropy, love for God, clean living, compassion, commercial honesty, and love. "葉聖，因為我聖地" （ 20時26分; 19時02分，一寵物。 1:15 -1 6） ;所指的"成聖" ，然後計算出來的慈善事業，對上帝的愛，純淨的生活，同情，商業誠實，和愛。
Thus God is holy; "separate" from nature, other gods, and sinners; unapproachable except by mediation and sacrifice (Isa. 6:3 - 5). 因此，上帝是神聖的; "單獨"從性質外，其他神，與罪人;不可接近的，除由調解和犧牲（以賽亞選手-5 ） 。 Men "sanctify" God by obeying his commands (Lev. 22:32; Isa. 8:13; I Pet. 3:15).男性"聖化"上帝服從他的命令： （ lev. 22時32分;伊薩。 8時13分，我的寵物。 3:15 ） 。 Israel is inherently holy, separated by God from "the peoples" to be his own.以色列畢竟是一項神聖的，失散的上帝，由"人民"的是他自己。 Yet Israel must become holy, by obedience, fit for the privilege allotted her.然而，以色列必須成為聖潔的，由服從，適合特權配她。
Doubtless the moral tone of first century society necessitated this emphasis.毫無疑問，道德的口吻先世紀的社會需要這樣強調。 "Let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect" (2 Cor. 7:1). "讓我們淨化自己，從每一個污穢的身體和精神，使之聖潔完美的" （ 2肺心病。 7:1 ） 。 One motive urged, beside personal sacredness, is spiritual athletics, with metaphors drawn from the widespread games (1 Cor. 9:24 - 25; Phil. 3:13; etc.), aiming at fitness for service.其中一個動機，呼籲外，個人的神聖性，是體育精神，與隱喻取自普遍遊戲（ 1肺心病。 9點24分-第2 5條;菲爾。 3時1 3分;等） ，目的是健身服務。 Another is, to be worthy of God, our calling, the Lord, the gospel, the kingdom (I Thess. 2:12; Eph. 4:1; Col. 1:10; Phil. 1:27; 2 Thess. 1:5).另一個原因是，為了不辜負上帝，我們的通話，主福音，英國（一帖2時12分;以弗所書4:1 ;上校1:10 ;菲爾。 1:27 2帖1 ： 5 ） 。 Beside positive motives, Paul stresses positive consecration of the personality so sanctified, in active service and love, with the total dedication of a slave, sacrifice, and man in love.旁邊的積極動機，保羅強調積極consecration的個性，使神聖化，在主動服務和愛心，總奉獻的奴隸，犧牲，戀愛中的男人。
The addition of "and spirit" in 2 Cor.加上"精神" ，在2肺心病。 7:1, the transformed "mind" (Rom. 12:1 - 2) set on things above and filled with all things holy and of good report (Phil. 4:8 - 9; cf. 2:5; 1 Cor. 2:16), shows that Paul did not think of holiness only in physical terms. 7:1 ，已經轉化的"心" （羅馬書12:1 -2 ）一套關於事物以上，並充滿一切事物神聖和良好的報告（ p hil.4點0 8分-九;比照2: 5;一日肺心病。 2:16 ） ，可見保羅沒有想到的聖德不僅在身體條件。
Everything is to be sanctified (1 Tim. 4:4 - 5).一切都被神聖化（ 1添。 4點04分-5 ） 。 Holiness represents purity before God, as righteousness represents purity before the law, blameless purity before the world (Phil. 2:14 - 15; Col. 1:22): sanctification includes all three (1 Thess. 2:10).成聖代表純潔上帝面前，為公義，代表純潔法律面前的，清白的純潔性，在世界面前（ phil. 2時14 -1 5;上校1 :22） ：成聖包括所有三個（ 1帖2時1 0分） 。 Here sanctification broadens into the total personal ethic that some (situationists, eg) claim is absent from Christianity, and becomes a technical name for the process of development into which conversion is the entrance, issuing in conformity to Christ (Rom. 8:29 - 30; 2 Cor. 3:18; 1 John 3:1 - 3).這裡成聖擴大到佔個人倫理有些（ situationists ，如）索賠是缺席了基督教，成為一個技術的名稱為的發展過程，成為其中的轉換是入口，發行，在符合基督（羅馬書8時29分- 30日， 2肺心病。 3時18分， 1約翰3:1 -3 ） 。
To those who wondered whether men counted righteous on the ground of faith might go on sinning with impunity, Paul retorted that the faith expressed in faith - baptism so unites the convert to Christ that he dies with Christ to sin, is buried with Christ to all that belongs to his past life, and rises with Christ to new life in which sin's reign is broken. That new self is yielded to the service of righteousness and of God in a surrender that issues in sanctification (Rom. 6:1 - 11, 19 - 22). Sanctification is not merely the completion (correlate or implicate) of justification; it is justifying faith at work. In the faith counted for righteousness, actual righteousness is born. As though to guard against justification without sanctification, John says, "Little children, let no one deceive you. He who does right is righteous" (1 John 3:7)對於那些想知道是否男人算正義在地面上的信仰可能就犯過失而不受懲罰，保羅反駁說，真誠地表達信仰-的洗禮，使團結皈依基督說，他去世已經與基督同罪，是埋葬已經與基督同所有屬於他的前世，並增加與基督，以新的生命，其中單仲偕的統治地位被打破，這新的自我，是不屈服的服務，是正義的上帝在投降問題，在成聖 （羅馬書6:1 -1 1， 19 -2 2） 。成聖不只是完成（關聯或牽連）的理由，這是有理由的信念，在工作中也真誠地算為義，實際義是誕生了。彷彿防範理由，如果沒有成聖，約翰說， "老吾老以及人之老，幼吾幼以及人之幼，讓誰也不會欺騙你，他是誰的權利，是正義的" （ 1約翰3:7 ）
The two experiences must not be identified. In justification, God at the beginning of Christian life declares us acquitted.兩名經驗絕不能確定， 在理由的，上帝在一開始的基督徒生活的宣告，我們無罪開釋。 In sanctification, God accomplishes his will in us as Christian life proceeds. 在成聖，上帝完成他的意願，在我們作為基督徒生活的收益。 Sanctification never replaces justification. Scholars argue whether Luther taught that "making sinners righteous" was the real ground of justification, as faith led on to good works, penance, saintliness - begun. 成聖從來沒有取代的理由。學者爭論是否路德教導說： "使罪人正義"是真正的理由，理由的，因為信仰的主導，以好的作品，懺悔， saintliness -開始了。 Not so: Luther's ground remains faith to the end.並非如此：路德的地面仍然真誠地進行到底。 We are "always being justified, more and more, always by faith."我們是"總是被合理的，越來越多的，總是由信仰" 。 But the faith that justifies, by its very nature as union with Christ in his dying and risen life, sets in motion the sanctifying energies of grace.但信仰之有據，就其性質而言，作為聯盟與基督在他的臨終和復活生命，套在議案中sanctifying精力的恩典。
Sanctification is not primarily negative in the NT, "keeping oneself unspotted," not mainly self discipline.成聖並非主要是負面的，在新台幣， "保證自己unspotted " ，而不是主要自律。 It is chiefly the outflow of an overflowing life within the soul, the "fruit" of the Spirit in all manner of Christian graces (Gal. 5:22 - 23), summed up as "sanctification" (Rom. 6:22 lit.). Justification, the privileged status of acceptance, is achieved through the cross; sanctification, the ongoing process of conformity to Christ, is achieved by the Spirit. But not as sudden miraculous gift: the NT knows nothing of any shortcut to that ideal.它主要是資金外流的一個滿溢的生命與靈魂，是"果"的精神，在各種形式的基督教青睞（ gal. 5點22分-2 3） ，概括起來就是"成聖" （羅馬書6時2 2分點燃了。 ） 的理由，特權地位的接受，是通過交叉;成聖，而持續進行的整合，以基督的，是取得了精神，但絕對不是因為突然神奇的禮物：新台幣知道沒有任何捷徑，以實現這一理想。
To dilute the scriptural challenge seems disloyal to the absolute Christian standard, which is certainly not abated in the NT.以淡化聖經的挑戰似乎不忠，以絕對基督教的標準，這肯定不是減弱新台幣。 Yet it must be said that the root telei - does not mean "sinless," "incapable of sinning," but "fulfilling its appointed end, complete, mature" (even "all inclusively complete," Matt. 5:48).然而，必須指出，根telei -並不意味著"罪孽" ， "無能的犯罪，因為" ，而是"履行其任命年底，完整，成熟的" （甚至是"所有含完整， "馬特。 5時4 8分） 。 Such all roundness and maturity are clearly part of the Christian's goal. Paul's denial that he is already "perfect," and his exhortations to ongoing sanctification, show that he does not think a final, completed sanctification can be claimed in this life. Though the Christian who has died with Christ is freed from the bondage of sin, and need not, ought not, and at his best does not sin, yet he must continually reaffirm his death with Christ and his yielding to God (Rom. 6:11, 13, 16).例如，所有的圓度和成熟度方面顯然是基督教的目標。 保羅的否認說，他已經是"完美" ，和他的囑託，以不斷成聖，表明他不認為最後，完成成聖可以聲稱這輩子雖然基督教的人已經去世，與基督是擺脫桎梏的罪過，也不需要，不應該的，他最好的，並不單，但他必須不斷地重申他的死亡與基督和他的高產向上帝（羅馬書6時11分， 13 ， 16 ） 。
John's warning that "if we say we have no sin, we deceive ourselves, and the truth is not in us," and his insistence on the continual forgiveness and advocacy of Christ available for all Christians (1 John 1:7 - 2:2), shows that he too does not think the Christian sinless.約翰的警告說： "如果我們說我們沒有罪過，我們欺騙自己，真理也不在我們， "和他的堅持下就不斷寬恕和宣傳基督教，供所有基督徒（ 1約翰1點07分-2 :2 ） ，可見他也並不認為基督教罪孽。 That is also implied in 3:3 - 10, where John details some fourteen reasons that the Christian ought not to continue to practice sin, as certain Gnostics claimed that the wise man may.這也是隱含在3點03分-1 0，而約翰詳細列舉了一些十四原因認為基督徒應該做什麼，不應繼續實行單，由於某些g nostics聲稱這是聰明的人，可能。
So long as he is "in this body," the Christian continues to be tempted, continues sometimes to fall, growing more sensitive to sin as he lives nearer to God. But he will continue to repent, and to seek forgiveness, never acquiescing, never making excuses, never surrendering, but ever desiring to be further changed into Christ's image, stage by stage, as by the Lord, the Spirit.這麼久，因為他是"在這個機構中， "基督教繼續受到誘惑，繼續有時塌下來了， 變得越來越敏感，罪過，因為他的生活更接近上帝，但他將繼續為思悔改，並尋求寬恕的，從來沒有默許，從來沒有找藉口，永不放棄，但任何時候都渴望得到進一步轉變為基督的形象，分階段，按主，精神。
Calvin's insistence upon the divine sovereignty, and upon self discipline, made sanctification a question of ever more complete obedience to the Decalogue as the core of biblical ethics.卡爾文的堅持後，神聖主權，並經自律，取得了成聖的問題，任何時候都更加完整服從十誡為核心的聖經倫理。 The Greek Orthodox Church preserved the ascetic view of sanctification as self denial, nourished by the church and sacraments.希臘東正教教堂保存苦修鑑於成聖自我否定，滋養由教會和聖禮。 The Counter Reformation, especially in Spain, saw the secret of sanctification as disciplined prayer; while the Puritans sought the divine will, personally revealed as "leadings of the Spirit," and the power to fulfill it, within the recesses of the devout soul.櫃檯的改造，尤其是在西班牙，看見秘密的成聖作為紀律祈禱，而清教徒徵詢神意，親自透露， "帶的精神" ，並在電力，以履行，這個凹槽的虔誠的靈魂。 Jonathan Edwards stressed the necessity of grace in sanctification, "infusing" the habits of virtue.喬納森愛德華茲強調，有必要的寬限期，在成聖， "注入"的習慣美德。
John Wesley, and Methodism after him, laid great emphasis upon complete sanctification, and often on the necessity that Christians seek perfection.約翰韋斯利和methodism後，他奠定了高度重視後，完成成聖，而且往往就需要重新基督徒追求完美。 Emil Brunner saw faith as essentially active obedience to the divine command, so identifying faith with works in individual sanctification. For most modern Christians, sanctification, if considered at all, is reduced to "the distinctive life style of the committed soul," a true enough description, but a somewhat thin substitute for the glorious experience of the NT.埃米爾布蘭看到信仰作為本質上的積極服從神的指揮，所以確定信仰與工程，在個別成聖為最現代的基督教徒，成聖，如果考慮一切，在減人"的獨特生活方式的承諾靈魂， "一個真正的足以說明，但有點薄代替光榮經驗新台幣。
REO White選舉事務處的白
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
JS Stewart, A Man
in Christ; V Taylor, Forgiveness and Reconciliation; PT Forsyth, Christian
Perfection; GC Berkouwer, Faith and Sanctification; JC Ryle, Holiness; L Bouyer,
The Spirituality of the NT and the Fathers and The Spirituality of the Middle
Ages; L Bouyer, Orthodox Spirituality and Protestant and Anglican
Spirituality. js史都華，一名男子在基督裡; v泰勒，寬恕與和解;鉑佛塞斯，基督教完善;氣相色譜berkouwer
，信仰和成聖;時三十分ryle ，成聖;升bouyer ，靈性的新台幣與父親和靈性的中產年齡升bouyer ，東正教和靈性和新教和聖公會的靈性。
"Sanctification," (noun) is used of (a) separation to God, 1 Cor, 1 Cor. "成聖" （名詞） ，是用（一）分居的上帝， 1肺心病， 1肺心病。 1:30; 2 Thess. 1:30 2帖。 2:13; 1 Pet. 2時13分，一寵物。 1:2 (b) the course of life befitting those so separated, 1 Thess. 1:2 （二）的人生航向，適合那些失散， 1帖。 4:3, 4, 7; Rom. 4:3 ， 4日， 7日;光碟。 6:19, 22; 1 Tim. 6時19分， 22條;一日添。 2:15; Heb. 2時15分;希伯來書。 12:14. 12:14 。
"Sanctification is that relationship with God into which men enter by faith in Christ, Acts 26:18; 1 Cor. 6:11, and to which their sole title is the death of Christ, Eph. 5:25, 26: Col. 1:22; Heb. 10:10, 29; 13:12." "成聖是與天主的關係納入其中男性進入由在基督裡的信仰，行為26:18 1肺心病。 6時11分，並以他們的唯一名稱，是死的基督，以弗所書， 5時25分， 26 ：上校1:22 ;以弗所書10:10 ， 29 ; 13時12分" 。
Sanctification is also used in NT of the separation of the believer from evil things and ways. This sanctification is God's will for the believer, 1 Thess.成聖也用於新台幣的分離，信徒從邪惡的東西和方式， 這成聖是上帝的意志，為信奉者，一帖。 4:3, and His purpose in calling him by the gospel, v. 4:3 ，而他的目的在呼籲他的福音，五。 7; it must be learned from God, v. 4, as He teaches it by His Word, John 17:17, 19; cf. 7日，它必須了解，從神，五，四，因為他教導，它是由他所說的話，約翰17:17 19 ;比照。 Ps.聚苯乙烯。 17:4; 119:9, and it must be pursued by the believer, earnestly and undeviatingly, 1 Tim. 17時04分; 119:9 ，而且必須追求的信徒，認真和undeviatingly ， 1添。 2:15; Heb. 2時15分;希伯來書。 12:14. 12:14 。
For the holy character, hagiosune, 1 Thess.為神聖的品格， hagiosune ， 1帖。 3:13, is not vicarious, ie, it cannot be transferred or imputed. It is an individual possession, built up, little by little, as the result of obedience to the Word of God, and of following the example of Christ, Matt. 3時13分，是不是替代，即它不能被轉移或估算， 它是一個單獨的佔有，建立了，一點點，結果以敬畏上帝的話，並效法基督，馬特。 11:29; John 13:15; Eph. 11時29分;約翰13:15 ;厄。 4:20; Phil. 4時20分;菲爾。 2:5, in the power of the Holy Spirit, Rom. 2時05分，在權力的聖靈，光盤。 8:13; Eph. 8時13分;厄。 3:16. 3:16 。 " The Holy Spirit is the Agent in sanctification, Rom. 15:16; 2 Thess. 2:13; 1 Pet. 1:2; cf. 1 Cor. 6:11....The sanctification of the Spirit is associated with the choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual." " 聖靈是代理人在成聖，光盤。 15:16 ， 2帖2時13分，一寵物。 1:2比照一肺心病。 6點11 ....成聖的精神，是與必須作出抉擇，或選舉中，上帝的，它是一個神聖的行為之前接受福音的，由個人" 。
From Notes on Thessalonians, by Hogg and Vine, pp.從債券撒羅尼迦，霍格和畏縮不前，頁。 115,271. 115271 。 For synonymous words see Holiness.為同義字見成聖。
"to Sanctify," (verb), is used of (a) the gold adorning the Temple and of the gift laid on the altar, Matt. "聖化" （動詞） ，是用（一）黃金裝飾廟宇的禮品放在祭壇上，馬特。 23:17, 19; (b) food, 1 Tim. 23時17分， 19 （ b ）食品，一添。 4:5; (c) the unbelieving spouse of a believer, 1 Cor. 4:5 ; （三）不信配偶的信， 1肺心病。 7:14; (d) the ceremonial cleansing of the Israelites, Heb. 7時14分; （四）禮儀潔淨的以色列人，希伯來書。 9:13; (e) the Father's Name, Luke 11:2; (f) the consecration of the Son by the Father, John 10:36; (g) the Lord Jesus devoting Himself to the redemption of His people, John 17:19; (h) the setting apart of the believer for God, Acts 20:32; cf. 9時13分; （五）父親的姓名，盧克11時02分（六） consecration的兒子由父親約翰10:36 ; （七）主耶穌致力於贖回他的人，約翰17 ： 19 ; （八）訂定的，除了信仰上帝的行為， 20時32分;比照。 Rom.光盤。 15:16; (i) the effect on the believer of the Death of Christ, Heb. 15:16 ; （一）對信徒的死亡，基督，希伯來書。 10:10, said of God, and 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior- by the Father through the Word, John 17:17, 19; (k) the believer who turns away from such things as dishonor God and His gospel, 2 Tim. 10:10時說，神的，和2點11分; 13時12分，說，在主耶穌; （十）分離的信徒從世界中，他的行為-由父親通過這個詞，約翰17:17 19 ， （十一）信奉者輪流遠離這些事情，因為榮辱上帝和他的福音， 2添。 2:21; (1) the acknowledgment of the Lordship of Christ, 1 Pet. 2時21分（ 1 ）承認該lordship基督的， 1個寵物。 3:15. 3:15 。 "Since every believer is sanctified in Christ Jesus, 1 Cor. 1:2, cf. Heb. 10:10, a common NT designation of all believers is 'saints,' hagioi, ie, 'sanctified' or 'holy ones.' "因為每一信奉的是聖潔，在基督耶穌裡， 1肺心病。 1:2 ，參以弗所書10:10 ，一個普通的新台幣指定的所有信徒，是'聖人' hagioi ，即'聖潔'或'神聖的。 Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Col. 3:12; Heb. 3:1."因此聖人，或成聖，是不是一種程度，它是國家納入其中上帝恩典，呼籲罪孽深重的男子，並在他們開始自己的課程，作為基督徒，上校3時12分;以弗所書3:1 " 。
From Notes on Thessalonians, by Hogg and Vine, pp.從債券撒羅尼迦，霍格和畏縮不前，頁。 113,114. 113114 。
To make clean
physically or morally使清潔身體上或道義上
Regeneration is the creative act of the Holy Spirit, implanting a new principle of spiritual life in the soul.再生的，是創作行為的聖靈，植入一個新的原則，精神生活中的靈魂。 Sanctification is the sustaining and developing work of the Holy Spirit, bringing all the faculties of the soul more and more perfectly under the purifying and regulating principle of spiritual life.成聖是維持和發展的工作，聖靈，將所有院系的靈魂，越來越多的下完美的淨化和規範原則的精神文化生活。
The sense in
which the body is sanctified.意識指人體是聖潔。
To who the work
of sanctification is referred.世衛組織的工作，成聖是所指的情形。
The agency of the truth in the work of sanctification - Ps 119:9-11 Joh 17:19 Jas 1:18 1Pe 1:22 2:2 2Pe 1:4該機構的真相，在各項工作中成聖-常任1 19:9-11j oh1 7時1 9分的J AS1 :181 pe1 :222 :22 pe1 :4
This subject presentation in the original English language這一主題演講，在原有的英語
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