different processes we must consider, but the only aspect we propose to notice before

closing this article is a special word translated "cleanse" which shows the intimate

connection between unholiness and sin:--

These words "cleanse" and "purify" are the piel form of the verb chata, "to sin", and

there can be no true holiness that is not intimately connected with the sacrifice of Christ.

True, we read of the sanctification of the Spirit, and the sanctifying by the Word, but this

is subsequent to, and based upon, the sanctification which is by His blood. This we shall

see more clearly in the passage we hope to consider in our next article.

When Israel were redeemed out of Egypt, we read that the Lord "put a difference"

between Israel and the Egyptians (Exod. 11: 7), and where, in Exod. 8: 23, we read, "I

will put a division between My people and thy people", the margin reads, "(Heb.) a

redemption", for "a division".  What, therefore, is holiness or sanctification but

redemption carried to its logical conclusion? The teaching of Leviticus is expressed in

the words of Lev. 10: 10:--

This putting a difference between righteousness and unrighteousness, between light

and darkness, Christ and Belial, believer and infidel, is summed up in II Cor. 7: 1, as

"perfecting holiness in the fear of God", and separation from evil unto God, perceiving,

and acting out the difference that grace has made, is the essence of true sanctification.

While the law made nothing perfect, and Levitical cleansings and offerings failed to

touch the conscience, they foreshadowed the great work of Christ, "the very image", and

are a preservative against that emotional and fleshly "holiness" that passes, with some,

for the real thing. "True holiness" is ours in Christ (Eph. 4: 24).