Sanctification – Thomas Watson

Originally from here.

Thomas Watson Body of DivinityThomas Watson’s A Body of Divinity is probably one of the best Puritan theology books ever written. This article on sanctification is taken from it.

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‘For this is the will of God, even your sanctification.’ I Thess 4:4.

The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God’s service. Sanctification has a privative and a positive part.

I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.’ I Cor 5:5. Though it takes not away the life, yet it takes away the love of sin.

II. A positive part, which is the spiritual refining of the soul; which in Scripture is called a renewing of our mind,’ Rom 12:2, and a partaking of the divine nature.’ 2 Pet 1:1. The priests in the law were not only washed in the great laver, but adorned with glorious apparel. Exod 28:8; so sanctification not only washes from sin, but adorns with purity.

What is sanctification?

It is a principle of grace savingly wrought, whereby the heart becomes holy, and is made after God’s own heart. A sanctified person bears not only God’s name, but his image. In opening the nature of sanctification, I shall lay down these seven positions: –

(1.) Sanctification is a supernatural thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. I am the Lord which sanctify you.’ Lev 21:1. Weeds grow of themselves. Flowers are planted. Sanctification is a flower of the Spirit’s planting, therefore it is called, The sanctification of the Spirit.’ I Pet 1:1.

(2.) Sanctification is an intrinsic thing; it lies chiefly in the heart. It is called the adorning the hidden man of the heart.’ I Pet 3:3. The dew wets the leaf, the sap is hid in the root; so the religion of some consists only in externals, but sanctification is deeply rooted in the soul. In the hidden part thou shalt make me to know wisdom.’ Psalm 51:1.

(3.) Sanctification is an extensive thing: it spreads into the whole man. The God of peace sanctify you wholly.’ I Thess 5:53. As original corruption has depraved all the faculties – the whole head is sick, the whole heart faint,’ no part sound, as if the whole mass of blood were corrupted – so sanctification goes over the whole soul. After the fall, there was ignorance in the mind; but in sanctification, we are light in the Lord.’ Eph 5:5. After the fall, the will was depraved; there was not only impotence to good, but obstinacy. In sanctification, there is a blessed pliableness in the will; it symbolizes and comports with the will of God. After the fall, the affections were misplaced on wrong objects; in sanctification, they are turned into a sweet order and harmony, the grief placed on sin, the love on God, the joy on heaven. Thus sanctification spreads itself as far as original corruption; it goes over the whole soul: the God of peace sanctify you wholly.’ He is not a sanctified person who is good only in some part, but who is all over sanctified; therefore, in Scripture, grace is called a new man,’ not a new eye or a new tongue, but a new man.’ Col 3:30. A good Christian, though he be sanctified but in part, yet in every part.

(4.) Sanctification is an intense and ardent thing. Qualitates sunt in subjecto intensive [Its properties burn within the believer]. Fervent in spirit.’ Rom 12:2: Sanctification is not a dead form, but it is inflamed into zeal. We call water hot, when it is so in the third or fourth degree; so he is holy whose religion is heated to some degree, and his heart boils over in love to God.

(5.) Sanctification is a beautiful thing. It makes God and angels fall in love with us. The beauties of holiness.’ Psa 110:0. As the sun is to the world, so is sanctification to the soul, beautifying and bespangling it in God’s eyes. That which makes God glorious must needs make us so. Holiness is the most sparkling jewel in the Godhead. Glorious in holiness.’ Exod 15:11: Sanctification is the first fruit of the Spirit; it is heaven begun in the soul. Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower. Holiness is the quintessence of happiness.

(6.) Sanctification is an abiding thing. His seed remaineth in him.’ I John 3:3. He who is truly sanctified, cannot fall from that state. Indeed, seeming holiness may be lost, colours may wash off, sanctification may suffer an eclipse. Thou hast left thy first love.’ Rev 2:2. True sanctification is a blossom of eternity. The anointing which ye have received abideth in you.’ I John 2:27. He who is truly sanctified can no more fall away than the angels which are fixed in their heavenly orbs.

(7.) Sanctification is a progressive thing. It is growing; it is compared to seed which grows: first the blade springs up, then the ear, then the ripe corn in the ear; such as are already sanctified may be more sanctified.2 Cor 7:7: Justification does not admit of degrees; a believer cannot be more elected or justified than he is, but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase, and faith to increase. Col 1:10; 2 Cor 10:05. A Christian is continually adding a cubit to his spiritual stature. It is not with us as it was with Christ, who received the Spirit without measure; for Christ could not be more holy than he was. We have the Spirit only in measure, and may be still augmenting our grace; as Apelles, when he had drawn a picture, would be still mending it with his pencil. The image of God is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively colours. Sanctification is progressive; if it does not grow, it is because it does not live. Thus you see the nature of sanctification.

What are the counterfeits of sanctification?

There are things which look like sanctification, but are not.

(1.) The first counterfeit of sanctification is moral virtue. To be just, to be temperate, to be of a fair deportment, not to have one’s escutcheon blotted with ignominious scandal is good, but not enough: it is not sanctification. A field-flower differs from a garden-flower. Heathens have attained to morality; as Cato, Socrates, and Aristides. Civility is but nature refined; there is nothing of Christ there, and the heart may be foul and impure. Under these fair leaves of civility the worm of unbelief may be hid. A moral person has a secret antipathy against grace: he hates vice, and he hates grace as much as vice. The snake has a fine colour, but a sting. A person adorned and cultivated with moral virtue, has a secret spleen against sanctity. The Stoics who were the chief of the moralized heathens, were the bitterest enemies Paul had. Acts 17:18.

(2.) The second counterfeit of sanctification is superstitious devotion. This abounds in Popery; adorations, images, altars, vestments, and holy water, which I look upon as a religious frenzy, and is far from sanctification. It does not put any intrinsic goodness into a man, it does not make a man better. If the legal purifications and washings, which were of God’s own appointing, did not make those who used them more holy; and the priests, who wore holy garments, and had holy oil poured on them, were not more holy without the anointing of the Spirit; then surely those superstitious innovations in religion, which God never appointed, cannot contribute any holiness to men. A superstitious holiness costs no great labour; there is nothing of the heart in it. If to tell over a few beads, or bow to an image, or sprinkle themselves with holy water were sanctification, and all that is required of them that should be saved, then hell would be empty, none would come there.

(3.) The third counterfeit of sanctification is hypocrisy; when men make a pretence of that holiness which they have not. As a comet may shine like a star, a lustre may shine from their profession that dazzles the eyes of the beholders. Having a form of godliness, but denying the power.’ 2 Tim 3:3. These are lamps without oil; whited sepulchres, like the Egyptian temples, which had fair outsides, but within spiders and apes. The apostle speaks of true holiness. Eph 4:44, implying that there is holiness which is spurious and feigned. Thou hast a name to live, but art dead;’ Rev 3:1; like pictures and statues which are destitute of a vital principle. Clouds without water.’ Jude 12. They pretend to be full of the Spirit, but are empty clouds. This show of sanctification is a self-delusion. He who takes copper instead of gold, wrongs himself; the most counterfeit saint deceives others while he lives, but deceives himself when he dies. To pretend to holiness when there is none is a vain thing. What were the foolish virgins better for their blazing lamps, when they wanted oil? What is the lamp of profession without the oil of saving grace? What comfort will a show of holiness yield at last? Will painted gold enrich? painted wine refresh him that is thirsty? or painted holiness be a cordial at the hour of death? A pretence of sanctification is not to be rested in. Many ships, that have had the name of the Hope, the Safeguard, the Triumph, have been cast away upon rocks; so, many who have had the name of saints, have been cast into hell.

(4.) The fourth counterfeit of sanctification is restraining grace, when men forbear vice, though they do not hate it. This may be the sinner’s motto, Fain I would, but I dare not.’ The dog has a mind to the bone, but is afraid of the cudgel; so men have a mind to lust, but conscience stands as the angel, with a flaming sword, and affrights: they have a mind to revenge, but the fear of hell is a curb-bit to check them. There is no change of heart; sin is curbed, but not cured. A lion may be in chains, but is a lion still.

(5.) The fifth counterfeit of sanctification is common grace, which is a slight, transient work of the Spirit, but does not amount to conversion. There is some light in the judgement, but it is not humbling; some checks in the conscience, but they are not awakening. This looks like sanctification, but is not. Men have convictions wrought in them, but they break loose from them again, like the deer, which, being shot, shakes out the arrow. After conviction, men go into the house of mirth, take the harp to drive away the spirit of sadness, and so all dies and comes to nothing.

Wherein appears the necessity of sanctification?

In six things: (1.) God has called us to it. Who has called us to glory and virtue; 2 Pet 1:1; to virtue, as well as glory. God has not called us to uncleanness, but unto holiness.’ I Thess 4:4. We have no call to sin, we may have a temptation, but no call; no call to be proud, or unclean; but we have a call to be holy.

(2.) Without sanctification there is no evidencing our justification. Justification and sanctification go together. But ye are sanctified, but ye are justified.’ I Cor 6:11. Pardoning iniquity,’ Mic 7:18; there is justification. He will subdue our iniquities,’ 5:19; there is sanctification. Out of Christ’s side came blood and water,’ John 19:94; blood for justification; water for sanctification. Such as have not the water out of Christ’s side to cleanse them, shall never have the blood out of his side to save them.

(3.) Without sanctification we have no title to the new covenant. The covenant of grace is our charter for heaven. The tenure of the covenant is, That God will be our God. But who are interested in the covenant, and may plead the benefit of it? Sanctified persons only. A new heart will I give you, and I will put my Spirit within you, and I will be your God.’ Ezek 36:66. If a man makes a will, none but such persons as are named in the will can lay claim to the will; so God makes a will and testament, but it is restrained and limited to such as are sanctified; and it is high presumption for any one else to lay claim to the will.

(4.) There is no going to heaven without sanctification. Without holiness no man shall see the Lord.’ Heb 12:14. God is a holy God, and he will suffer no unholy creature to come near him. A king will not suffer a man with plague-sores to approach into his presence. Heaven is not like Noah’s ark, where the clean beasts and the unclean entered. No unclean beasts come into the heavenly ark; for though God suffer the wicked to live awhile on the earth, he will never suffer heaven to be pestered with such vermin. Are they fit to see God who wallow in wickedness? Will God ever lay such vipers in his bosom? Without holiness no man shall see the Lord.’ It must be a clear eye that sees a bright object: only a holy heart can see God in his glory. Sinners may see God as an enemy, but not as a friend; may have an affrighting vision of him, but not a beatific vision; they may see the flaming sword, but not the mercy-seat. Oh then, what need is there of sanctification!

(s.) Without sanctification all our holy things are defiled. Unto them that are defiled is nothing pure.’ Tit 1:1. Under the law, if a man who was unclean by a dead body carried a piece of holy flesh in his skirt, the holy flesh would not cleanse him, but it would be polluted by him. Hag 2:12, 13. This is an emblem of a sinner’s polluting his holy offering. A foul stomach turns the best food into ill humours; so an unsanctified heart pollutes prayers, alms, sacraments. This evinces the necessity of sanctification. Sanctification makes our holy things accepted. A holy heart is the altar which sanctifies the offering; if not to satisfaction, to acceptation.

(6.) Without sanctification we can show no sign of our election.2 Thess 2:13. Election is the cause of our salvation, sanctification is our evidence. Sanctification is the ear-mark of Christ’s elect sheep.

What are the signs of sanctification?

First, such as are sanctified can remember a time when they were unsanctified. Tit 3:3. We were in our blood, and then God washed us with water, and anointed us with oil. Ezek 16:6. Those trees of righteousness that blossom and bear almonds, can remember when they were like Aaron’s dry rod, not one blossom of holiness growing. A sanctified soul can remember when it was estranged from God through ignorance and vanity, and when free grace planted this flower of holiness in it.

A second sign of sanctification is the indwelling of the Spirit. The Holy Ghost which dwelleth in us.’ 2 Tim 1:14. As the unclean spirit dwells in the wicked and carries them to pride, lust, revenge – the devil enters into these swine, Acts 5:5- so the Spirit of God dwells in the elect, as their guide and comforter. The Spirit possesses the saints. God’s Spirit sanctifies the fancy, causing it to mint holy thoughts; and sanctifies the will by putting a new bias upon it, whereby it is inclined to good. He who is sanctified has the influence of the Spirit, though not the essence.

A third sign of sanctification is an antipathy against sin. Psa 119:904. A hypocrite may leave sin, yet love it; as a serpent casts its coat, but keeps its sting; but a sanctified person can say he not only leaves sin, but loathes it. As there are antipathies in nature between the vine and laurel, so in a sanctified soul there is a holy antipathy against sin; and antipathies can never be reconciled. Because a man has an antipathy against sin, he cannot but oppose it, and seek the destruction of it.

A fourth sign of sanctification is the spiritual performance of duties, with the heart, and from a principle of love. The sanctified soul prays out of a love to prayer, and calls the Sabbath a delight.’ Isa 58:13. A man may have gifts to admiration; he may speak as an angel dropped out of heaven, yet he may be carnal in spiritual things; his services may not come from a renewed principle, nor be carried upon the wings of delight in duty. A sanctified soul worships God in the Spirit. I Pet 2:2. God judges not of our duties by their length, but by the love from which they spring.

A fifth sign is a well-ordered life. Be ye holy in all manner of conversation.’ I Pet 1:15. Where the heart is sanctified the life will be so too. The temple had gold without as well as within. As in a piece of coin there is not only the king’s image within the ring, but his superscription without; so where there is sanctification, there is not only God’s image in the heart, but a superscription of holiness written in the life. Some say they have good hearts, but their lives are vicious. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.’ Prov 30:12. If the water be foul in the bucket, it cannot be clean in the well. The king’s daughter is all glorious within.’ Psa 45:13. There is holiness of heart. Her clothing is of wrought gold.’ There is holiness of life. Grace is most beautiful when its light so shines that others may see it; this adorns religion, and makes proselytes to the faith.

A sixth sign is steadfast resolution. He is resolved never to part with his holiness. Let others reproach it, he loves it the more. Let water be sprinkled on the fire, it burns the more. He says, as David, when Michal reproached him for dancing before the ark, If this be to be vile, I will yet be more vile.’ 2 Sam 6:62. Let others persecute him for his holiness, he says as Paul, None of these things move me.’ Acts 20:04. He prefers sanctity before safety, and had rather keep his conscience pure than his skin whole. He says as Job, My integrity I will hold fast, and not let it go,’ 27:7. He will rather part with his life than his conscience.

Use one: The main thing a Christian should look after is sanctification. This is the unum necessarium, the one thing needful.’ Sanctification is our purest complexion, it makes us as the heaven, bespangled with stars; it is our nobility, by it we are born of God, and partake of the divine nature; it is our riches, therefore compared to rows of jewels, and chains of gold. Cant 1:10. It is our best certificate for heaven. What evidence have we else to show? Have we knowledge? So has the devil. Do we profess religion? Satan often appears in Samuel’s mantle, and transforms himself into an angel of light. But our certificate for heaven is sanctification. Sanctification is the firstfruits of the Spirit; the only coin that will pass current in the other world. Sanctification is the evidence of God’s love. We cannot know God’s love by giving us health, riches, success; but by drawing his image of sanctification on us by the pencil of the Holy Ghost it is known.

Oh the misery of such as are destitute of a principle of sanctification! They are spiritually dead. Eph 2:2: Though they breathe, yet they do not live. The greatest part of the world remains unsanctified. The world lies in wickedness.’ I John 5:19. That is, the major par of the world. Many call themselves Christians, but blot out the word saints. You may as well call him a man who wants reason, as him a Christian who wants grace. Nay which is worse, some are buoyed up to such a height of wickedness, that they hate and deride sanctification. They hate it. It is bad to want it, it is worse to hate it. They embrace the form of religion, but hate the power. The vulture hates sweet smells, so do they the perfumes of holiness. They say in derision, These are your holy ones! To deride sanctification argues a high degree of atheism, and is a black brand of reprobation. Scoffing Ishmael was cast out of Abraham’s family, Gen 21:1; and such as scoff at holiness shall be cast out of heaven.

Use two: Above all things pursue after sanctification. Seek grace more than gold. Keep her, for she is thy life.’ Prov 4:13.

What are the chief inducements to sanctification?

(1.) It is the will of God that we should be holy, as saith the text, This is the will of God, your sanctification.’ As God’s word must be the rule, so his will, the reason of our actions. This is the will of God, our sanctification. Perhaps it is not the will of God we should be rich, but it is his will that we should be holy. God’s will is our warrant.

(2.) Jesus Christ has died for our sanctification. Christ shed his blood to wash off our impurity. The cross was both an altar and a laver. Who gave himself for us to redeem us from all iniquity.’ Tit 2:14. If we could be saved without holiness, Christ needed not have died. Christ died, not only to save us from wrath, but from sin.

(3.) Sanctification makes us resemble God. It was Adam’s sin that he aspired to be like God in omniscience, but we must endeavour to be like him in sanctity. It is a clear glass in which we can see a face; it is a holy heart in which something of God can be seen. Nothing of God can be seen in an unsanctified man, but you may see Satan’s picture in him. Envy is the devil’s eye, hypocrisy his cloven foot; but nothing of God’s image can be seen in him.

(4.) Sanctification is that which God bears a great love to. Not any outward ornaments, high blood, or worldly grandeur, draws God’s love, but a heart embellished with holiness does. Christ never admired anything but the beauty of holiness: he slighted the glorious buildings of the temple, but admired the woman’s faith, and said, O woman, great is thy faith.’ Amor fundatur similitudine. As a king delights to see his image upon a piece of coin, so where God sees his likeness he gives his love. The Lord has two heavens to dwell in, and the holy heart is one of them.

(5.) Sanctification is the only thing that makes us differ from the wicked. God’s people have his seal upon them. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.’ 2 Tim 2:19. The godly are scaled with a double seal, a seal of election, The Lord knoweth who are his,’ and a seal of sanctification, Let every one that nameth the name of Christ depart from iniquity.’ This is the name by which God’s people are known, The people of thy holiness.’ Isa 63:18. As chastity distinguishes a virtuous woman from a harlot, so sanctification distinguishes God’s people from others. Ye have received an unction from the Holy One.’ I John 2:20.

(6.) It is as great a shame to have the name of a Christian, yet want sanctity, as to have the name of a steward and want fidelity; or the name of a virgin, and want chastity. It exposes religion to reproach, to be baptized into the name of Christ while unholy, and to have eyes full of tears on a sabbath, and on a week-day eyes full of adultery: 2 Pet 2:24; to be so devout at the Lord’s table, as if men were stepping into heaven, and so profane the week after, as if they came out of hell; to have the name of Christians while unholy is a scandal to religion, and makes the ways of God evil spoken of.

(7.) Sanctification fits for heaven: Who has called us to glory and virtue.’ 2 Pet 1:1. Glory is the throne, and sanctification is the step by which we ascend to it. As you first cleanse the vessel, and then pour in the wine; so God first cleanses us by sanctification, and then pours in the wine of glory. Solomon was first anointed with oil, and then was a king. I Kings 1:19. First God anoints us with the holy oil of his Spirit, and then sets the crown of happiness upon our head. Pureness of heart and seeing God are linked together. Matt 5:5.

How may sanctification be attained?

(1.) Be conversant in the word of God. Sanctify them through thy truth.’ John 17:17. The word is both a glass to show us the spots of our soul, and a laver to wash them away. The word has a transforming virtue in it; it irradiates the mind, and consecrates the heart.

(2.) Get faith in Christ’s blood. Having purified their hearts by faith.’ Acts 15:5. She in the gospel who touched the hem of Christ’s garment was healed. A touch of faith purifies. Nothing can have a greater force upon the heart, to sanctify it, than faith. If I believe Christ and his merits are mine, how can I sin against him? Justifying faith does that in a spiritual sense which miraculous faith does, it removes mountains, the mountains of pride, lust, envy. Faith and the love of sin are inconsistent.

(3.) Breathe after the Spirit. It is called the sanctification of the Spirit.’ 2 Thess 2:13. The Spirit sanctifies the heart, as lightning purifies the air, and as fire refines metals. Omne agens generat sibi simile. [The Spirit at work generates its own likeness everywhere.] The Spirit stamps the impression of its own sanctity upon the heart, as the seal prints its likeness upon the wax. The Spirit of God in a man perfumes him with holiness, and makes his heart a map of heaven.

(4.) Associate with sanctified persons. They may, by their counsel, prayers, and holy example, be a means to make you holy. As the communion of saints is in our creed, so it should be in our company. He that walketh with the wise shall be wise.’ Prov 13:30. Association begets assimilation.

(5.) Pray for sanctification. Job propounds a question. Who can bring a clean thing out of an unclean?’ Job 14:4. God can do it. Out of an unholy heart he can produce grace. Oh! make David’s prayer your own, Create in me a clean heart, O God.’ Psa 51:10. Lay thy heart before the Lord, and say, Lord, my unsanctified heart pollutes all it touches. I am not fit to live with such a heart, for I cannot honour thee; nor die with such a heart, for I cannot see thee. Oh create in me a new heart! Lord, consecrate my heart, and make it thy temple, and thy praises shall be sung there for ever. Use three: Has God brought a clean thing out of an unclean? has he sanctified you? Wear this jewel of sanctification with thankfulness. Giving thanks to the Father, who has made us meet for the inheritance,’ &c. Col 1:12. Christian, thou couldst defile thyself, but not sanctify thyself; but God has done it, he has not only chained up sin, but changed thy nature, and made thee as a king’s daughter, all glorious within. He has put upon thee the breastplate of holiness, which, though it may be shot at, can never be shot through. Are there any here that are sanctified? God has done more for you than millions, who may be illumined, but are not sanctified. He has done more for you than if he had made you the sons of princes, and caused you to ride upon the high places of the earth. Are you sanctified? Heaven is begun in you; for happiness is nothing but the quintessence of holiness. Oh, how thankful should you be to God! Do as that blind man in the gospel did after he had received his sight, who followed Christ, glorifying God.’ Luke 18:83. Make heaven ring with God’s praises.

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ROMANS

This Epistle is really the chief part of the New Testament and the very purest Gospel.
                                                                                                                            – Martin Luther

Romans 1: Lordship Salvation and God’s Wrath

Romans 2: Hypocritical Judging and the Judaizers

Romans 3: Initial Justification: By the Cross, Not the Law

Romans 4: Abraham’s Faith and Imputed Righteousness

Romans 5: The Christian’s Faith and Imparted Righteousness

Romans 6: Union with Christ and Slavery to Righteousness

Romans 7: The Struggle Between Flesh and Spirit

Romans 8: Spirit-Empowered Obedience and Predestination

Romans 9: Conditional Election and Reprobation

Romans 10: Unlimited Atonement for All of Mankind

Romans 11: A Remnant of the Jews Will Be Saved

Romans 12: Practical Moral Issues

Romans 13: Respecting the Government and Expressing Biblical Love

JAMES

James 1: Against Antinomianism

James 2-3: Against Antinomianism

James 4-5: Against Antinomianism

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Galatians 1-3: Against Judaizerism

Galatians 4-6: Against Judaizerism

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Christian Mysticism: An Introduction

Problems With Evolution

Warnings Against Pastoral Abuse

Angelic Lights in the Bible, Church History, and Today

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David Wilkerson: Pentecostal Evangelist and Pastor

David Wilkerson BiographyThe following is a biographical summary of Gary Wilkerson’s David Wilkerson: The Cross, The Switchblade, and the Man Who Believed (2014).

Early Years: Call To The Ministry

David Wilkerson was born May 19, 1931; and then raised on Albert Street in Turtle Creek, Pennsylvania. His parents were Assemblies of God ministers, and in the 1930s, ’40s, and ’50s, that meant things were very strict. There was little to no parental love shown to the kids. Their dad, Kenneth Wilkerson–the son of J. A. Wilkerson, did not make very much money as a pastor, so he made his sons–David and Jerry–work at the local grocery store, to help support the family. The two played basketball, ping-pong, and even double-dated together. But when David was 16, at an Assemblies of God camp meeting, a prophet called out a specific, detailed prophetic word that exactly explained his situation, and it was a powerful call to ministry (p. 58). As he started to mature, he saw a lot of things he disagreed with his dad about, and he wanted to be different. During these years, however, his dad enabled him to get preaching opportunities with churches. Eventually, he got his first pastorate from 1954-1958 at Gospel Tabernacle Assembly of God in Philipsburg, PA. Taking after his grandpa J. A., David discovered his preaching voice and began to preach Gospel-holiness with zeal and conviction; but he also had a certain flamboyance in those days. What good he did do in this time was, under the influence of Kathryn Kuhlman, as he came to imitate her healing ministry; and for a time, operated in words of knowledge and healing, and even had a local televangelism ministry called “The Hour of Deliverance.”

Teen Challenge: Call To Help Drug Addicts in New York City

By 1957, around age 26, he grew discontent with the boring routine of pastoral ministry in his local church, even with a healing ministry. He was especially irked by the “bless me club” attitude of Pentecostal churches at the time. Also, there was general superintendent Thomas F. Zimmerman, who disliked both the flamboyance and wildness of J. A. and David, as he was trying to make the Assemblies of God become more culturally respectable, and started to weed out any “fanaticism” during the church services. At this time, Pentecostals were not known for social work or evangelistic outreach: almost all focus was just on the church members and praise and worship in God’s presence. David was more Great Commission minded; he wanted to go out of the church and preach the Gospel to the lost. At first, he tried to satisfy his evangelistic drive by going on a mission trip to Argentina. But when he got there, he discovered the church youth were worldly-minded, and only cared about teenage life in the USA, about Elvis Presley, rock and roll, and the gangs of New York. David was so disconnected from a worldly lifestyle, and so absorbed in ministry, that he had no idea what they were talking about. This experience showed him that traveling to a foreign country is not necessary to obey the Great Commission. He saw the USA in need of plenty evangelism all by itself. In his pastorate back home, he entered a season of intense prayer, seeking God for revelation and guidance. During this time he saw the Life article: “Mass Murder Trial of a Teen-Age Gang.” It broke his heart. And God’s voice said within him, “Go to New York and help those boys.”

In bold faith, he tried to reach the boys during the murder trial, but was unsuccessful. However, he got publicity from it, which opened up doors for him to preach to gangs in New York, with them lending him a receptive, open ear. “You must be on our side,” they said. Whereas the police, parents, and others had written them off as hopeless, the gangs saw Wilkerson as a guy with a lot of guts who was trying to help them. Street preaching in the Fort Greene Projects was risky stuff, but with God on his side, he saw miraculous results. He saw that a major problem with the gangs was drug addiction. The violence and stealing were often just symptoms of the growing drug culture that had developed. Before there were any such things as drug rehab centers, Wilkerson decided to start Teen Challenge, a faith-based drug withdrawal program, with help from Assemblies of God and other churches through fundraising. What was extremely phenomenal was that he prayed for drug addicts to receive the baptism in the Holy Spirit, with the Bible evidence of speaking in tongues, and found that it often brought instant deliverance from drug addiction, miraculously going against what doctors said was possible! During this period, David’s dad died, which was saddening. But on a lighter note, word about Teen Challenge began to spread through Christian Life magazine, and caught the eye of leaders such as Pat Robertson, David du Plessis, Kathryn Kuhlman, and Leonard Ravenhill. After getting to personally know Ravenhill a bit, Wilkerson asked him to be the chaplain for Teen Challenge, which he graciously accepted. Winkie Pratney, editor of The Revival Study Bible, said of this holiness preaching duo: “An evangelist or a revivalist isn’t looking for the normal, common thing. They’re looking for what needs to happen. That’s why they’ll say to you the tough thing, and they don’t really care whether you like it” (p. 104).

Teen ChallengeHarald Bredesen, a Lutheran pastor who experienced the baptism in the Holy Spirit with speaking in tongues, came to work with Teen Challenge. One night when he was at dinner with Norman and Ruth Peale, he began to tell them about his experiences. Ruth was very impressed. Soon afterwards, she went to go tell her friends, John and Elizabeth Sherrill. They were very interested, because even though they were upper class Episcopalians, they had been doing research on an international and cross-denominational tongue-speaking phenomenon, called the Charismatic Movement. This would eventually be put into their book They Speak with Other Tongues (1964). As well established writers for GuidepostsThe Cross and the Switchblade magazine, they had publishing connections; they started reporting on Teen Challenge, and it eventually led to the publication of The Cross and the Switchblade (1962). The book was such a publishing success, that it launched David Wilkerson into international fame, at least in the church and ministry world: especially with Assemblies of God and the Southern Baptist Convention. He wrote many books over the course of his life; in fact, books became his only source of income (p. 153). But even until the last year of his life, this one book still opened up doors for him to hold pastors’ conferences in foreign countries (p. 283). The book sparked the Catholic Charismatic Renewal. And although it turned out to be something controversial, it even persuaded the actor Pat Boone, to make a movie based on it!

David Wilkerson Youth Crusades: A Mixed Blessing

His notoriety as an expert on deliverance from drug addiction made him a key evangelist to preach salvation to the hippies during the Jesus Movement, other than perhaps Chuck Smith and Billy Graham. During the altar calls, he would receive specific, detailed words of knowledge of problems young people were going through, and they would cry, repent, and give their lives to Jesus. A church called Melodyland in California was a popular venue: so much so that they lived for a year in California. By the late ’60s, the drug culture spread throughout the United States, and was now even among suburban white, middle and upper class kids. It was no longer just an inner city gang issue like before. He had tremendous popularity from 1967-1972, due to overwhelming invitations for preaching opportunities. He was booked:–preaching at about 100 locations per year. He started an itinerant evangelistic ministry called David Wilkerson Youth Crusades; appointed a few crusade staff members, and basically lived on his crusade bus, writing books in the back. He spent 2 hours a day in prayer. But all of this traveling away from his wife and kids, took a toll on his family relationships; he was absent from home too often. It also stressed him out so much, that he got bleeding ulcers, like his father; and needed to get surgery. I say in this case, as in my article on Leonard Ravenhill’s life, that it would have been better for these godly evangelists to have followed the apostles’ example: “Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?” (1 Corinthians 9:5). The apostles traveled with their wives and kids. Especially with the home school movement being available today, I can’t see any reason why a modern evangelist, would need to travel without his wife and kids. I think I can hear Wilkerson saying in the spirit: “It’s not worth it!”

The Vision: David Wilkerson As a Prophetic Figure

The Vision WilkersonHis crusade ministry continued to go on, but gradually lost its popularity over the years, as the Jesus Movement ended, and evangelistic crusades generally gave way to televangelism. At the same time, he started to have a spirit of prayer come on him, and he would seek God for long periods of time, shut up in his bedroom (Zechariah 12:10; Matthew 6:6). He would see vivid inner visions during these times of prayer, that would all share common themes, and eventually formed a sort of collage, a complete series of messages. The main theme he saw was that persecution and trials were coming to the body of Christ in America. He actually prophesied this collective revelation at a charismatic conference, which he called “The Coming Persecution.” The Vision (1973), the book that made him in the popular Pentecostal and Charismatic mind, a prophet–although he cringed at that title, and refused to be publicly called one due to the prevalent accusation of “fanaticism”–prophesied things that came to pass in the next 10 to 40 years, with striking specificity and detail: such as “Economic Confusion,” “Drastic Weather Changes and Earthquakes,” “A Flood of Filth,” “Persecution Madness,” “The Number One Youth Problem of the Future: Rebellion Against Parents,” the rise of homosexuality in the church, etc (p. 172). Leaders in the Assemblies of God, the Southern Baptist Convention, and even Teen Challenge rejected him because of this book. He was scoffed at, accused of being mentally ill–just as he was accused when he went to minister to the gangs of New York. The Vision separated the wheat from the chaff in the Charismatic Movement: local Pentecostal pastors and independent charismatic churches were the most accepting of this new message. It was seen as a signs of the end-times message (p. 176). Some believe that this book played a forerunner role for the gift of prophecy, the prophetic movement, and prophetic ministry coming into being among independent, non-denominational charismatics–several years before the “Kansas City prophets” showed up: Mike Bickle, Bob Jones, Paul Cain, etc [John and Paula Sandford, The Elijah Task (Victory House Publishers, 1977), pp. 90-91]. In response to his visions, David wondered if there would be an immediate economic collapse in America, and so he sought to protect his family and staff. In an almost classic survivalist-prepper style, but at the leading of the Holy Spirit, he moved out to Possum Kingdom Lake in Lindale, Texas:–literally in the middle of nowhere. But as an itinerant evangelist, it served to be a good central location in the USA for traveling. It turned out to be a very relaxing environment for his family, staff, and friends. They jokingly called it Camp David. In 1974, it served as a perfect location for a family reunion. Gwen, his wife, suffered from cancer scares and depression during this time; and with a demanding crusade schedule still requiring lots of travel, it made their relationship hard.

1977-1982: The “Lindale Revival”

What I would like to call the “Lindale Revival,” occurred around 1977-1982. This is also mentioned in Melody Green’s No Compromise, ch. 13; Mack Tomlinson’s In Light of Eternity, chs. 12-14; and Gary Wilkerson’s David Wilkerson, pp. 196-204. The video sermons of Leonard Ravenhill on sermonindex.net come from this era. “As time passed in Lindale, Dad’s godfather role expanded when young ministry leaders began showing up to pay him visits. He had come to be seen as a spiritual father in terms of innovative outreaches, and had befriended several progressive, adventuresome young leaders” (p. 198): namely, Leland Paris of Youth With A Mission (YWAM), Winkie Pratney of Agape Force, Keith Green of Last Days Ministries, etc. There were also “Jesus music” pioneers, such as the Second Chapter of Acts. Leonard Ravenhill also relocated to the area and became a mentor to Wilkerson and Green (p. 200). Ravenhill preached a lot at Last Days Ministries:–and this is where his video sermons were recorded. Each of these ministries had their own Bible study groups; and for a short time they formed Lindale Community Church, with Ravenhill as the pastor. But it was short lived, due to personality conflicts, and the rigorous travel schedules of the leaders.

During this revival, Wilkerson started Twin Oaks Leadership Academy in 1976. It was a one-year ministry training program for former drug addicts in Teen Challenge. The most notable to come out of this program was Steve Hill, the evangelist who led the Brownsville Revival from 1995-2000. As promising as it was for these graduates, Wilkerson had bittersweet experiences: sickness in the family, ministry strains, pressures, etc. Family and friends rejected him; and he was going through spiritual dryness. His staff urged him to take up a hobby. He started collecting classic cars, but soon he felt guilty of materialism. He sold them all and gave the money to a feeding program in Haiti. Billy Graham, and presidents Gerald Ford and Jimmy Carter, invited him to their homes; but he politely declined each time, because he felt it would lead to compromising his preaching in some way. These were bittersweet times for Wilkerson. His crusade ministry was almost ready to shut down.

The Early ’80s:
End of Crusade Ministry, Beginning of “Puritan” Phase

Wilkerson could have been a televangelist. He was offered the opportunity many times to go on TBN, CBN, etc. But he declined every time. Again, it seems he discerned a spirit of compromise about it, and he was always a “no compromise, no nonsense” preacher. In the early ’80s, and especially by 1982 or so, what were formerly only crusade ministries, and had now become booming televangelism ministries, and extremely wealthy: those of Billy Graham, Oral Roberts, Jimmy Swaggart, Jim and Tammy Faye Bakker, Jerry Falwell, Pat Robertson, etc. The “prosperity gospel” was taking shape in Pentecostal televangelism, and it was probably for this reason mainly, that Wilkerson wanted to distance himself; also, there was no strong preaching against sin, which was in his blood. 

In 1985, he went through a significant shift spiritually and Set The Trumpet to thy Mouththeologically, towards more Puritan type of thinking. Now that his crusade ministry was over with, he abstained from TV (he had liked Barney Fife on The Andy Griffith Show, sports, etc)–but now he saw it as a distraction; and he gave himself continually to prayer, fasting, and listening to God’s voice (Matthew 6:6). This lasted for a whole year (1985-1986). As the seeker-sensitive/church growth movement picked up speed, Wilkerson used his newsletter mailing list to rebuke these “pillow prophet” pastors who are compromising the Gospel, not preaching on Hell, sin, righteousness, and judgment; and instead only preaching comfortable messages that scratch the itching ears of their megachurch members (2 Timothy 4:3). He liked the “Jesus music” of the ’70s (Keith Green, Dallas Holm, Craig Smith), but he hated the commercialized, entertainment-driven Christian rock and contemporary Christian music industry of the ’80s. He preached against these and other things in Set the Trumpet to Thy Mouth (1985). He became really hardcore on repentance preaching, under Ravenhill’s influence, who had given him a bag of what were probably the “Puritan Paperbacks” from The Banner of Truth Trust. He loved William Bridge’s A Lifting Up for the Downcast, The Works of John Owen, and probably Thomas Brooks’ Precious Remedies Against Satan’s Devices (pp. 38, 275, 286, 292). It should also be mentioned that William Gurnall’s The Christian in Complete Armour changed his life. He experienced more rejection from church leaders because of this. Leonard Ravenhill and David Wilkerson put out a magazine called The Refiner’s Fire, which preached repentance, and promoted holiness theology. Writers featured: T. Austin Sparks, George Warnock, C. A. Coates, Leonard Ravenhill, J. B. Stoney, P. T. Forsythe, Adam Clarke, William Gurnall, John Fletcher, H. Foster, Watchman Nee, C. H. Mackintosh, Lilias Trotter, William Law, Andrew Murray, and Arthur Wallis.

1987-1997: The Pastor of Times Square Church

After 30 years of crusade ministry, and his one year prayer sabbatical–he was led of the Spirit up to New York City again for a street rally. While up there, God told him to move back to the city and plant a church. He planted Times Square Church in 1987, first renting several theaters, and then buying the Mark Hellinger Theater for $15 million!! He had a newsletter mailing list, which still had a massive following, including a following in New York, because when he announced by newsletter and The New York Times that he was planting a church, hundreds of people instantly attended–from all walks of life. Reminiscent of his early days at Teen Challenge, but more similar to William Booth and the early Salvation Army–he started an urban ministry called The Upper Room, which was a soup kitchen and discipleship center for street people: the homeless, the addicts, the prostitutes, etc. Job leads for the unemployed. Out of this ministry, he found that the Holy Spirit was leading him to appoint ministry leaders. The problem was, though, that they were from all sorts of denominational backgrounds. So he gave up his Assemblies of God ministerial credentials, and had the freedom to appoint ministry leaders, at the guidance of the Holy Spirit, without denominational interference. He made Times Square Church into a non-denominational or “inter-denominational” Pentecostal church.

Times Square Church 19871997-2011: Pastors’ Conferences, Time With Wife, Settling Down, Etc.

1994 was a really tough year for Wilkerson. Leonard Ravenhill died; church battles occurred–causing family and friends to leave the church; cancers attacked the family. During this period, he sought personal assurance of God’s love through studying the Puritan view of God’s grace. He also functioned on what seems to be a Spirit-led episcopal church government. He was the senior pastor, and through the guidance of the Spirit, he appointed elders under him to assist with mercy ministries, etc. Carter Conlon, who had defended him during the church battles, and had stayed by his side through thick and thin, was appointed senior pastor. After 10 years of pastoral ministry, he stopped pastoring in 1997. Wilkerson spent the rest of his years traveling with his son, Gary, preaching at pastors’ conferences all over the world, and mentoring him to be the successor of World Challenge. As he approached death, he stopped all ministry, and spent time with Gwen his wife. He was taken from this world on April 27, 2011 in a car crash; and is, without a doubt, now one of the great saints of Heaven.

UPDATE – 9/26/16:

  • 20 Centuries of Great Preaching (13 vols.) – An influence mentioned in this sermon link.
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Red Light of Hell – Percy Ray

Starts at 1:15

14:31 – 15:16 – It’s not the will of God that any man should perish. God wills the death of no man. You wind up in Hell, it’s your fault, not God’s fault! My friends I want you to realize before God tonight that God doesn’t will you to go to Hell, He wills you to be saved, and sent His Son to do it. But if you’re so stiff-necked and hard-headed—you just go on, go to Hell. Don’t blame nobody; don’t holler, “God don’t love!” What else could He do with you? Hell’s God’s graveyard for the spiritual corpses of sinners. He couldn’t take you to Heaven—the living quarters of His children. What else could He do but put you in Hell? That don’t mean God doesn’t love, because He casts a soul in Hell ’cause it died without Jesus! He has no other alternative!

Towards the end of the sermon, there is mass screaming, and fear of Hell, that breaks out like under the preachings of Jonathan Edwards. “STOP SINNER STOP! STOP SINNER STOP! THE WAY OF THE CROSS LEADS HOME!”

—–

PERCY RAY. May 21,1910 – April 11, 1991. Many people were saved because a man sent from God, Dr. Percy Ray, gave a plain, simple, powerful message of a holy God who would judge sin. At the same time, Dr. Ray gave hope and forgiveness through a Christ who was not willing that any should perish, but that all should come to repentance. The work that God put in his heart years ago, Camp Zion, still goes on, built on the solid foundation that Dr. Ray laid many years ago.

For more sermons:

Site 1

Site 2

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THE BURNING HELL (1974) – The Ormond Organization

For more information on this movie, and where to get it, click here.

The Burning HellEstus Washington Pirkle (March 12, 1930 – March 3, 2005) was a [Southern] Baptist minister from New Albany, Mississippi. In addition to his preaching, Pirkle was known for creating and starring in his own Christian films as well as writing numerous books. His films were directed by Ron Ormond and produced by the Ormond Organization of Nashville, Tennessee.

The Burning Hell is a 1974 film created by Pirkle as his interpretation of what the Bible has to say about Hell. It is available in Spanish, Portuguese, Malayalam, Tamil and English. The screenplay is by Ron Ormond. The companion movie The Believer’s Heaven gives Pirkle’s interpretation of what the Bible has to say about Heaven. [Originally from here].

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Christiana (1979) – Ken Anderson Films

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Pilgrim’s Progress (1978) – Ken Anderson Films

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Pilgrim’s Progress (1978) – C.O. Baptista Films

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Passion Suite – Craig Smith

From the album Hymns (1982):

  • Passion Passacaglia
  • Oh Sacred Head Now Wounded
  • Praise to the Lord
  • Crown Him with Many Crowns
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