'killing' when he used it of the gift sent by the Philippians (Phil. 4:18),

and of his own service (Phil. 2:17).  In Romans 12:1 he speaks

of a 'living sacrifice', and in Hebrews 13:15,16 of the 'sacrifice' of

praise.  Peter speaks of 'spiritual sacrifices' (1 Pet. 2:5).

It is the glory of the Redeemer that, in contrast with the many

sacrifices offered under the law which never took away sin, His one offering

was gloriously sufficient:

'But this man, after He had offered One Sacrifice for sins for ever,

sat down on the right hand of God' (Heb. 10:12).

Thusiasterion is the 'altar' where the sacrifice was offered.  But not only

so, it is used of the altar of incense (Luke 1:11; Rev. 8:3).  Here no

'killing' is involved, but the incense nevertheless is closely associated

with the act of atonement, as may be seen in Numbers 16:46,48, 'Take a

censer, and put fire therein from off the altar, and put on incense, and go

quickly unto the congregation, and make an atonement for them ... and he

stood between the dead and the living'.  This is a unique occasion, and the

point of the event may be in the contrast between this action of Aaron and

'the strange fire' (Num. 26:61) offered by Nadab and Abihu.  Holiness

demanded, and Love provided the Sacrifice.  Man needed it but could not

provide it.  Like salvation by grace, 'It is the gift of God'.

'And the priest shall put of the oil ... upon the place of the blood'

(Lev. 14:28)

What does Scripture mean by sanctification?  We read and hear much

about 'Sanctification of the Spirit', of the 'Higher Life' and many other

expressions.  We have 'Holiness Meetings', and 'Consecration Services', and

we are continually exhorted to 'Touch not, taste not, handle not', until the

antichristian 'abstaining from meats' (1 Tim. 4:3) seems to be perilously

Again we say, What is sanctification as presented in the Scriptures?

Is it primarily the sanctity of the believer's walk, produced by the Holy

Spirit in his life by the Word, or is it first of all the unqualified perfect

possession, and blood-bought birthright of every child of God, from the least

to the greatest, sanctification wrought by atoning blood?  Rome has canonized

her 'saints'.  Many believers today make no profession of being saints,

whereas Scripture applies without distinction this wonderful title to every

redeemed sinner.  We give a few out of many passages to illustrate this:

'To all that be in Rome (i.e. all believers) beloved of God, called

saints' (Rom. 1:7).

'Unto the church of God which is at Corinth, to them that are

sanctified in Christ Jesus, called saints' (1 Cor. 1:2).

'To the saints which are at Ephesus, and faithful ones in Christ

Jesus'(Eph. 1:1).

We find next that sanctification, like salvation, is connected with the

unalterable, irreversible purpose of electing grace: 'He hath chosen us in