Let us consider each of these passages. The first stresses the oneness of Him that

sanctifies with those that are sanctified--"He is not ashamed to call them brethren". He

partook of flesh and blood and died to deliver them from the bondage of sin and death.

"In all things it behoved Him to be made like unto His brethren, that He might be a

merciful and faithful High Priest in things pertaining to God, to make expiation for the

sin of the people. For in that He Himself hath suffered being tempted, He is able to

succour them that are tempted" (Heb. 2: 17, 18). Sanctification, here, is associated with

priesthood and expiation, with the Lord's present life at the right hand of God, and with

the temptations of a wilderness journey. It is a personal aspect quite different from that

of Rom. 15:

The last reference, that of Heb. 13: 12, directs our attention not so much to the

holiest of all, but to the place of the sin offering--"without the gate", indicating that true

practical sanctification involves separation, leading us "without the camp" unto Him. In

the first reference, He succours us from the throne; in the last, we bear His reproach

outside the camp.

We shall find upon examination that the references that are placed between the two

extreme members of the structure supplement and expand the teaching already given.

This is one of the characteristics common to most structures. A doctrine is stated, and

then elaborated, the central references reaching a climax.  The original subject is

reintroduced with the increased light thrown upon it, and the record is then complete.

This sequence is followed here.  The basic doctrine of sanctification is evidently

concerned with "oneness", or, to use another term, "identification". This oneness is not

merely true by virtue of incarnation, although that is included, but it is essentially a

oneness in the matter of sacrificial death.

The first of the intervening references takes us back to the O.T. types, and tells us that

the O.T. sanctification was "unto the purifying of the flesh", whereas the antitypical

sanctification accomplished by the blood of Christ "purged the conscience from dead

works". We shall find in this passage further light upon members A and A of the

structure, that may not be evident at first sight. The O.T. type is explained in detail in

Num. 19:, where we read that the ashes of an heifer were to be gathered and laid up

"without the camp" in a clean place, and kept as "a water of separation". We need no

further comment upon the expression of Heb. 13: 13--"without the camp"; it is

adequately supplied here, and with direct reference to sanctification. The antitypical

sanctification of Hebrews is concerned with the purging of the conscience from "dead

works", a clear reference to Num. 19: 9-16, where defilement is contracted by contact

with a dead body, a bone or a grave.

We have now gained fuller light upon Heb. 2: That sanctification which is "all of

one" necessitated that the Lord partake with His brethren of "flesh and blood", with the

one great object:--