Scriptural Sanctification - Media Sabda Org

implied in this work, especially as it relates to man. With others we have always supposed that the
work of cleansing or fitting the object or person for the service to which it or he is devoted is at least
of equal importance with that of separation and consecration, and not "secondary" and merely
"incidental to the main fact" of consecration. Also that the latter work is worthless without the
former. This is true of both ceremonial and spiritual sanctification. Without quoting any passages
from the Old Testament, which generally refer to inanimate things, we call special attention to one
in Hebrews ix. 13, 14, and 18-23, where the apostle throws much light on the Old and New
Testament meanings of the word. Let the reader turn to and read the passage. It will be noted here:
1. That the sanctification of both inanimate things and living persons is referred to: "The
tabernacle and all the vessels of the ministry" and "all the people" were sanctified.
2. That two or three things are implied in this sanctification: (1) The separation of "the tabernacle
and vessels of the ministry" from "unholy or common uses," and their consecration to holy or
religious purposes -- the service of God; and, (2) their ceremonial cleansing or purification, thus
fitting them for that service. "All the people" were thus first ceremonially separated from idolatry
and consecrated to God's service, and secondly, ceremonially cleansed from the stain of idolatry, and
thus fitted for that service.
3. That the real or spiritual sanctification of the believer is effected in the same way -- implies the
same things. By the grace of God he (1) separates himself from the world and sin, and devotes
himself to the service of God. Then (2) he is "purged," "cleansed," or "purified" by "the blood of
Christ," and thus fitted for that service.
4. That Paul here gives this second part or work of sanctification more prominence than he does
the first. He uses the word but once, and the margin translates that "purified"; but the terms
"purifying" and "purified, "purge" and "purged," he uses four different times. The Revised Version
translates the Greek terms with "cleansed," and 'cleanness." This is the prominent idea involved in
or resulting from this process of sanctification -- the mind is fixed on the resultant of the acts of
separation and consecration.
5. These "sprinklings" or "cleansings" are said to be sanctifications: "Sanctifieth to the purifying
of the flesh," etc.
6. It was to prepare them for God's service: "How much more shall the blood of Christ ... purge
your consciences from dead works [fitting you] to serve the living God."
The most casual observer will see here that much greater prominence is given to, and stress laid
on, the second part of sanctification -- the work of cleansing and empowering that results from
separation and consecration -- than there is to the latter work.
In this passage special reference is made to the atoning or cleansing efficacy of the blood of
Christ, as the procuring cause of our sanctification. But the same lesson is taught in those passages
that set forth the work of the Holy Spirit, as the efficient cause of our sanctification. Paul to the
Thessalonians says that God had chosen them "to salvation through sanctification of the Spirit and