Justification and Sanctification

Courtesy Chapel Library

A.W. Pink

(1886-1952)

There are two principal effects that sin produces that cannot be separated: the filthy defilement it causes, [and] the awful guilt it entails. Thus, salvation from sin necessarily requires both a cleansing and a clearing of the one who is to be saved. Again: there are two things absolutely indispensable in order for any creature to dwell with God in heaven: a valid title to that inheritance, [and] a personal fitness to enjoy such blessedness. The one is given in justification; the other is commenced in sanctification. The inseparability of the two things is brought out in [the following verses]…“But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1Co 1:30). “But ye are washed, but ye are sanctified, but ye are justified” (1Co 6:11). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1Jo 1:9).

“These blessings walk hand in hand; and never were, never will be, never can be parted. No more than the delicious scent can be separated from the beautiful bloom of the rose or carnation: let the flower be expanded, and the fragrance transpires. Try if you can separate gravity from the stone or heat from the fire. If these bodies and their essential properties, if these causes and their necessary effects, are indissolubly connected, so are our justification and our sanctification.”(43)

“For like as though Adam alone did personally break the first covenant (44) by the all-ruining offence, yet they to whom his guilt is imputed do thereupon become inherently sinful through the corruption of nature conveyed to them from him, so…Christ alone did perform the condition of the second covenant. (45) [And] those to whom His righteousness is imputed do thereupon become inherently righteous through inherent grace communicated to them from Him by the Spirit. So teacheth the Apostle in…Rom 5:17, ‘For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.’ How did death reign by Adam’s offence? Not only in point of guilt whereby his posterity were bound over to destruction, but also in point of their being dead to all good, dead in trespasses and sins. Therefore, the receivers of the gift of righteousness must thereby be brought to reign in life, not only legally in justification, but also morally in sanctification.” (46)

Though absolutely inseparable, yet these two great blessings of Divine grace are quite distinct. In sanctification, something is actually imparted to us; in justification, it is only imputed. Justification is based entirely upon the work Christ wrought for us; sanctification is principally a work wrought in us. Justification respects its object in a legal sense and terminates in a relative change—a deliverance from punishment, a right to the reward; sanctification regards its object in a moral sense and terminates in an experimental change both in character and conduct—imparting a love for God, a capacity to worship Him acceptably, and a [fitness] for heaven. Justification is by a righteousness [outside of] us; sanctification is by a holiness wrought in us. Justification is by Christ as Priest and has regard to the penalty of sin; sanctification is by Christ as King and has regard to the dominion of sin: the former cancels its damning power; the latter delivers from its reigning power.

They differ, then, in their order (not of time, but in their nature), justification preceding, [and] sanctification following: the sinner is pardoned and restored to God’s favor before the Spirit is given to renew him after His image. They differ in their design: justification removes the obligation unto punishment; sanctification cleanses from pollution. They differ in their form: justification is a judicial act by which the sinner is pronounced righteous; sanctification is a moral work by which the sinner is made holy: the one has to do solely with our standing before God, the other chiefly concerns our state. They differ in their cause: the one issuing from the merits of Christ’s satisfaction; the other proceeding from the efficacy of the same. They differ in their end: the one bestowing a title to everlasting glory; the other being the highway that conducts us thither. “And an highway shall be there…and it shall be called The way of holiness” (Isa 35:8).

From Studies in the Scriptures, available from CHAPEL LIBRARY.
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42 See FGB 193, Hypocrisy, available from CHAPEL LIBRARY.

43 James Hervey (1714-1758), Theron and Aspasio: A Series of Dialogues and Letters upon the Most Important and Interesting Subjects, Vol. 2 (London: Rivington, 1789), 67.

44 first covenant or Covenant of Works – the agreement or administration that God established with Adam in the Garden of Eden before his fall into sin. It established man’s obligation to obey God with the penalty of death for disobedience (Gen 2:16-17).

45 second covenant or Covenant of Grace.

46 Thomas Boston, “A View of the Covenant of Grace from the Sacred Records” in The Complete Works of the Late Rev. Thomas Boston, Vol.8 (London: William Tegg, 1853), 454.

The Importance of Sanctification

Courtesy of Chapel Library

A.W. Pink (1886--1952)

What is “sanctification”? Is it a quality or position? Is sanctification a legal thing or an experimental? That is to say, “Is it something the believer has in Christ or in himself? Is it absolute or relative?” By which we mean, “Does it admit of degree or no? Is it unchanging or progressive?” Are we sanctified at the time we are justified, or is sanctification a later blessing? How is this blessing obtained? By something that is done for us, or by us, or both?  How may one be assured he has been sanctified: what are the characteristics, the evidences, the fruits?...Are sanctification and purification the same thing? Does sanctification relate to the soul, the body, or both? What position does sanctification occupy in the order of Divine blessings? What is the connection between regeneration and sanctification? What is the relation between justification (1) and sanctification?...Exactly what is the place of sanctification regarding salvation: does it precede or follow, or is it an integral part of it? Why is there so much diversity of opinion upon these points, scarcely any two writers treating of this subject in the same manner? Our purpose here is not simply to multiply questions but to indicate the many-sidedness of our present theme…

The great importance of our present theme is evidenced by the prominence that is given to the Scripture: the words: holy, sanctified, etc., occurring therein hundreds of times. Its importance also appears from the high value ascribed to it: it is the supreme glory of God, of the unfallen angels, of the Church. In Exodus 15:11, we read that the Lord God is “glorious in holiness”—that is His crowning excellency. In Matthew 25:31, mention is made of the “holy angels,” for no higher honor can be ascribed them. In Ephesians 5:26-27, we learn that the Church’s glory lieth not in pomp and outward adornment, but in holiness. Its importance further appears in that this is the aim in all God’s dispensations (2).  He elected His people that they should be “holy” (Eph 1:4); Christ died that He might “sanctify” His people (Heb 13:12); chastisements (3)  are sent that we might be “partakers of God’s holiness” (Heb 12:10).

Whatever sanctification be, it is the great promise of the covenant made to Christ for His people. As Thomas Boston (4) well said, “[Sanctification] shines like the moon among the lesser stars. Sanctification is the very chief subordinate end of the Covenant of Grace, (5) standing therein next to the glory of God, which is the chief and ultimate end thereof. The promise of it is the center of all the rest of these promises. All the foregoing promises—the promise of preservation, the Spirit, the first regeneration or quickening (6) of the dead soul, faith, justification, the new saving relation to God, reconciliation, (7) adoption, (8) and enjoyment of God as our God—do tend unto it as their common center and stand related to it as means to their end. They are all accomplished on sinners on design to make them holy.” (9)  This is abundantly clear from, “The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life” (Luk 1:73–75). In that “oath” or covenant, sworn to Abraham as a type of Christ (our spiritual Father: Heb 2:13), His seed’s serving the Lord in holiness is held forth as the chief thing sworn unto the Mediator (10)…

Not only is true sanctification an important, essential, and unspeakably precious thing, it is wholly  supernatural.  “It is our duty to enquire into the nature of evangelical holiness, as it is a fruit or effect in us of the Spirit of sanctification because it is abstruse (11)  and mysterious, and undiscernible unto the eye of carnal reason. We say of it in some sense as Job of wisdom, ‘Whence then cometh wisdom? and where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and death say, We have heard the fame thereof with our
ears. God understandeth the way thereof, and he knoweth the place thereof…And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding’ (28:20-23, 28). This is that wisdom whose ways, residence, and paths are so hidden from the natural reason and understandings of men.

“No man, I say, by mere sight and conduct can know and understand aright the true nature of evangelical holiness. It is, therefore, no wonder if the doctrine of it be despised by many as an enthusiastical fancy.(12)   It is of the things of the Spirit of God, yea, it is the principal effect of all His operation in us and towards us. And ‘the things of God knoweth no man, but the Spirit of God’ (1Co 2:11). It is by Him alone that we are enabled to ‘know the things that are freely given unto us of God’ (2:12) as this is, if ever we receive anything of Him in this world or shall do so to eternity. ‘Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him’: the comprehension of these things is not the work of any of our natural faculties, but ‘God hath revealed them unto us by his Spirit’ (2:9-10).

“Believers themselves are oft-times much unacquainted with it, either as to their apprehension of its true nature, causes, and effects, or, at least, as to their own interests and concernment therein. As we know not of ourselves the things that are wrought in us of the Spirit of God, so we seldom attend as we ought unto His instruction of us in them. It may seem strange indeed that, whereas all believers are sanctified and made holy, they should not understand nor apprehend what is wrought in them and for them and what abideth with them! But, alas, how little do we know of ourselves of what we are and whence are our powers and faculties, even in things natural. Do we know how the members of the
body are fashioned in the womb?” (13)


Clear proof that true sanctification is wholly supernatural and altogether beyond the ken (14) of the unregenerate is found in the fact that so many are thoroughly deceived and fatally deluded by fleshly imitations and satanic substitutes of real holiness. It would be outside our present scope to describe in detail the various pretensions that pose as Gospel holiness, but the poor Papists, taught to look up to the “saints” canonized by their “church,” are by no means the only ones who are misled in this vital matter. Were it not that God’s Word reveals so clearly the power of that darkness that rests on the understanding of all who are not taught by the Spirit, it would be surprising beyond words to see so many intelligent people supposing that holiness consists in abstinence from human comforts, garbing themselves in mean (15) attire, and practicing various austerities (16)  that God has never commanded.

Spiritual sanctification can only be rightly apprehended from what God has been pleased to reveal thereon in His holy Word and can only be experimentally known by the gracious operations of the Holy Spirit. We can arrive at no accurate conclusions of this blessed subject except as our thoughts are formed by the teaching of Scripture, and we can only experience the power of the same as the Inspirer of those Scriptures is pleased to write them upon our hearts…Even a superficial examination of the Scriptures will reveal that holiness is the opposite of sin; yet the realization of this at once conducts us into the realm of mystery, for how can persons be sinful and holy at one and the same time? This difficulty deeply exercises (17) the true saints: they perceive in themselves so much carnality, (18)
 filth, and vileness that they find it almost impossible to believe that they are holy…We must not here anticipate the ground that we hope to cover, except to say, the Word of God clearly teaches that those who have been sanctified by God are holy in themselves. [May] the Lord graciously prepare our hearts for what is to follow.

From Studies in the Scriptures by A.W. .Pink, born in Nottingham, England., reprinted and available from Chapel Library.
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1 justification – Justification is an act of God’s free grace, wherein he pardons all our sins and accepts us as righteous in His sight only for the righteousness of
Christ imputed to us and received by faith alone. (Spurgeon’s Catechism, Q. 32) See FGB 187, Justification, available from CHAPEL LIBRARY.

2 dispensations – God’s arrangement of events by divine rule and care.

3 chastisements – authoritative corrections of one who is at fault; corrective punishment.

4 Thomas Boston (1676-1732) – Scottish Presbyterian minister and theologian.

5 Covenant of Grace – God’s gracious, eternal purpose of redemption, conceived before the creation of the world, first announced in Genesis 3:15, progressively revealed in history, accomplished in the Person and work of Jesus Christ, and appropriated by faith in Him.

6 regeneration or quickening – God’s act of creating new life in a sinner by the power of the Holy Spirit, resulting in repentance and faith in Christ and holiness of life.

7 reconciliation – the change in relationship from being an enemy at war with God to peace with Him: in Christ, God reconciled sinners to Himself by Christ’s substitutionary death and resurrection, thereby setting them free to restored union with God.

8 adoption – Adoption is an act of God’s free grace whereby we are received into the number, and have a right to all the privileges of the sons of God.  (Spurgeon’s Catechism, Q. 33, available from CHAPEL LIBRARY)

9  Thomas Boston, “A View of the Covenant of Grace from the Sacred Records” in The Com-plete Works of the Late Rev. Thomas Boston, Vol. 8 (London: William Tegg, 1853), 487.

10 Mediator – a go-between; “It pleased God in His eternal purpose, to choose and ordain the Lord Jesus His only begotten Son, according to the Covenant
made between them both, to be the Mediator between God and Man; the Prophet, Priest and King; Head and Savior of His Church, the heir of all things,
and judge of the world: Unto whom He did from all Eternity give a people to be His seed, and to be by Him in time redeemed, called, justified, sanctified,
and glorified.” (1689 London Baptist Confession 8.1, available from CHAPEL LIBRARY)

11 abstruse – difficult to understand.

12 enthusiastical fancy – mystical delusion; misdirected religious imagination.


13 John Owen, “A Discourse Concerning the Holy Spirit,” The Works of John Owen, Vol. 3 (Edinburg: The Banner of Truth Trust, 1981 ), 371-73.

14 beyond the ken – outside the limits of one’s knowledge.

15 mean – shabby; poor in quality.

16 austerities – rigidly severe self-disciplines; extremely strict moral practices.

17 exercises – causes painful mental struggle.

18 carnality – fleshly, worldly, or sensual inclinations.

A Call to Separation

A.W. Pink

“Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Cor. 6:14-18)

This passage gives utterance to a Divine exhortation for those belonging to Christ to hold aloof from all intimate associations with the Ungodly. It expressly forbids them entering into alliances with the unconverted. It definitely prohibits the children of God walking arm-in-arm with worldlings. It is an admonition applying to every phase and department of our lives—religious, domestic social, commercial. And never, perhaps, was there a time when it more needed pressing on Christians than now. The days in which we are living are marked by the spirit of compromise. On every side we behold unholy mixtures, ungodly alliances, unequal yokes. Many professing Christians appear to be trying how near to the world they may walk and yet go to Heaven.

“Be ye not unequally yoked together.” This is a call to godly separation. In each dispensation this Divine demand has been made. To Abraham Jehovah’s peremptory word was, “Get thee out of thy country, and from thy kindred, and from thy father’s house.” To Israel He said, “After the doings of the land of Egypt wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their ordinances.” (Lev. 18:3) And again, “Ye shall not walk in the manners of the nation which I cast out before you.” (Lev. 20:23) It was for their disregard of these very prohibitions that Israel brought down upon themselves such severe chastisements.

At the beginning of the New Testament we are shown the forerunner of Christ standing outside the organized Judaism of his day, calling on men to flee from the wrath to come. The Savior announced that, “He calleth His
own sheep by name, and leadeth them out.” (John 10:3) On the day of Pentecost the word to believers was, “Save yourselves from this untoward generation.” (Acts 2:40) Later, to the Christian Hebrews Paul wrote, “Let us go forth therefore unto Him without the camp.” (13:13) God’s call to His people in Babylon is, “Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues.” (Rev. 18:4) “Be ye not unequally yoked together.” This is God’s word unto His people today. Nor does it stand alone. In Rom. 16:17 it is said, “Mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them.” In 2 Tim 2:20 we read, “In a great house there are not only vessels of gold and of  silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use.” 2 Tim. 3:5 speaks of those “having a form of godliness, but denying the power thereof,” then it is added, “from such turn away.” What a word is that in 2 Thess. 3:14, “If any man obey not our word by this epistle, note that man, and have no company with him.” How radical is the admonition of 1 Cor. 5:11, “Now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner: with such an one no, not to eat.”

“Be ye not unequally yoked together.” We are fully persuaded that it is disregard of this commandment, for command it is, which is largely responsible for the low state which now obtains so generally among Christians,
both individually and corporately. No wonder the spiritual pulse of many churches beats so feebly. No wonder their prayer-meetings are so thinly attended; Christians who are unequally yoked have no heart for prayer.  Disobedience at this point is a certain preventative to real and whole-hearted devotion to Christ. No one can be an unshackled follower of the Lord Jesus who is, in any way, “yoked” to His enemies. He may be a truly saved person, but the testimony of his life, the witness of his walk, will not honor and glorify Christ.

Read more -->HERE.

What is Purgatory?

"The world should be able to look at your life and see that you "are not of the world". This is a lifelong process. Sanctification removes you from the power of sin."

What is purgatory? It is the idea that there is a place you can go to purify yourself of your sins before you can enter heaven.

Is purgatory real? No. Where did the idea of purgatory come from? It originated with Greek and pagan philosophy, in particular Plato, and was introduced into the church through Origen in the 3rd Century, who is considered a heretic by the Roman Catholic Church. In addition, the teaching of purgatory is contradictory to Scripture for it undermines its clear teaching of the sufficiency of Jesus Christ and is not taught in the Old and New Testaments.

When was purgatory introduced to the church? Sometime before the 5th Century, the Roman Catholic Church took advantage of the idea of purgatory and used it in conjunction with selling "indulgences" to help put money into the Catholic Church.

To complete the article, read--->HERE.

This article was short, but informative.

This article: Catholic Purgatory is a Lie - in your face, bold.

A Lie of the Devil: Luther on Purgatory - I especially liked this thought:

"Purgatory is the greatest falsehood, because it is based on ungodliness and unbelief; for they deny that faith saves, and they maintain that satisfaction for sins is the cause of salvation. Therefore he who is in purgatory is in hell itself; for these are his thoughts: “I am a sinner and must render satisfaction for my sins; therefore I shall make a will and shall bequeath a definite amount of money for building churches and for buying prayers and sacrifices for the dead by the monks and priests.” Such people die in a faith in works and have no knowledge of Christ. Indeed, they hate Him. We die in faith in Christ, who died for our sins and rendered satisfaction for us. He is my Bosom, my Paradise, my Comfort, and my Hope." (Luther on Genesis 25:5; AE 4).

If you are counting on your works to save you, you are not believing the gospel of Christ Jesus.  By grace through faith are we saved, not of works, lest any man (or woman) should boast.  May the grace of God fill your circumcised heart and give you a passion and a desire to walk in HIS truth and not in the traditions of man.

Day 70-11

V From the Exodus to the Crossing into Canaan - 1462-1422 B.C. ~ cont.

(1462 - 982 480 years of 1 Kings 6:1)

D. From Kadesh-Barnea to crossing of Jordan ~ cont.

5. Settling down in plains of Moab, east of Jordan ~ cont.

l. Review of Jewish law and history ~ cont

(8) Results of obedience and disobedience - Deuteronomy 11:1-32: 12:1-32
m. Instructions for holy conduct
(1) Punishment of the wicked - Deuteronomy 13:1-18

{pages 306-310}

I did not have anything highlighted, marked, no questions, ponderings, inquiries, etc.  Until...I typed in the subheading "punishment of the wicked."

Thought it interesting that the first order of business is to deal with those who do not toe the line.

Which made me think, search and share:

A little leaven leaveneth the whole lump.  (Galatians 5:9)

While I understand leaven can be used pro and con...in this instance the exhortation I received was sin (wickedness) needs to be addressed first.  One does not normally bandage a wound without first cleansing it of dirt and other potential contaminants.

I was trying to recall a verse which would show and/or detail the process once sin is dealt with.  The only passage I can find (at this juncture):

Act 22:14  And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
Act 22:15  For thou shalt be his witness unto all men of what thou hast seen and heard.
Act 22:16  And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. 

Which has Ananias speaking to Saul/Paul, but would seem to be applicable to us all.  God chooses us, regenerates (takes away the heart of stone, inward circumcision) and we make an outward representation/confession.

Luke 10:39  And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

Have you heard the voice of the Master calling you into the fellowship of HIS light?  Sought to know Him more intimately?  Are you desirous of spending time with Him?  Longing for time to spend sitting at His feet and learning of Him?

Lord, help me to be as Mary, desiring to sit at Your feet and hear Your word.

Day 332

O. Book of Romans (from Corinth) ~ cont.

1. Universal sin and its answer; justification by faith, none are righteous ~ cont.

d. Results of justification - Romans 5:1-21
e. Sanctification - Romans 6:1-23; 7:1-6
(1) False sanctification - Romans 7:7-25
(2) True sanctification - Romans 8:1-39


And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience ; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.  (Romans 5:3-5)


Glory in tribulation?  Do we?  What does Paul mean by glory?  Tribulation = patience = experience = hope = not ashamed.


glory - G2744 - From some (obsolete) base akin to that of αὐχέω aucheō (to boast) and G2172; to vaunt (in a good or a bad sense).


tribulations - G2347 - From G2346; pressure (literally or figuratively).


worketh - G2716 - From G2596 and G2038; to work fully, that is, accomplish; by implication to finish, fashion.


patience - G5281 - From G5278; cheerful (or hopeful) endurance, constancy.  G5278 - From G5259 and G3306; to stay under (behind), that is, remain; figuratively to undergo, that is, bear (trials), have fortitude, persevere.


experience - G1382 - From the same as G1384; test (abstractly or concretely); by implication trustiness.


hope - G1680 - Fromἔλπω elpō which is a primary word (to anticipate, usually with pleasure); expectation (abstract or concrete) or confidence.


ashamed - G2617 - From G2596 and G153; to shame down, that is, disgrace or (by implication) put to the blush. 


Having been allowed some intense tribulations, I can firmly attest to Father's continual care in and through them.  That doesn't mean I don't wilt when I get a new one, or cry to be REMOVED.  However, I am fully assured though that HE can and will bring me through to the other side.  I will be missing dross, but I will be purified and more conformed to HIS image. :-) Take heart if you are in the midst of trials, He will never leave you or forsake you.  Never.


For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by His life.  (Romans 5:10)


enemies - G2190 - From a primary word ἔχθω echthō (to hate); hateful (passively odious, or actively hostile); usually as a noun, an adversary (especially Satan).


reconciled - G2644 - From G2596 and G236; to change mutually, that is, (figuratively) to compound a difference.


saved - G4982 - From a primary word σῶς sōs̄ (contraction for the obsolete σάος saos, “safe”); to save, that is, deliver or protect (literally or figuratively).


All I can think:  Thank you Lord.  In and of myself, I would have kept on hating God, desiring to pull down and destroy anything about Him.  Whether I would have recognized that as my goal is not the point...it is the fact.  One is either spiritually alive or dead.  There is no in between.  Jesus said that those who are not for Him, are against Him.  Thank you Lord for Your reconciling work, past, present and future.  :-)


Being then made free from sin, ye became the servants of righteousness.  (Romans 6:18)


free - G1659 - From G1658; to liberate, that is, (figuratively) to exempt (from moral, ceremonial or mortal liability).  G1658 - Probably from the alternate of G2064; unrestrained (to go at pleasure), that is, (as a citizen) not a slave (whether freeborn or manumitted), or (generally) exempt (from obligation or liability).


sin - G266 - From G264; sin (properly abstract).  G264 - Perhaps from G1 (as a negative particle) and the base of G3313; properly to miss the mark (and so not share in the prize), that is, (figuratively) to err, especially (morally) to sin.


servants -G1402 - From G1401; to enslave (literally or figuratively).  G1401 - From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency).


righteousness - G1343 - From G1342; equity (of character or act); specifically (Christian) justification. G1342 - From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively).


How many of us actually think of ourselves in terms of being a servant?  Redeemed to serve the master?  Do we even have a desire to desire to please Him?  Just typing that makes me realize how I fail to think in those terms.  I go about my day and rarely think about what I am doing as to whether HE would find it pleasing.  Do we seek to glorify Him in even the littlest of daily details?