in their stead a moral and just manner of life (Micah 6: 6-8). It was because Israel failed

to relate the physical blemishlessness of the sacrifice with the moral requirement of the

law that the Prophets used such scathing language as they did.

When therefore we read in Eph. 1: 4 that the church was chosen that it should be

"without blame"; when we read in Col. 1: 22 that those who were aliens by wicked

works had not only been reconciled, but presented "unblameable"; and when Eph. 5: 27

uses the words "without blemish" of the Church, we realize that by electing grace, by

redeeming love, and by the continuous washing of the water of the Word, the spiritual

equivalent of both priest and sacrifice in Israel's Tabernacle service becomes a reality in

the dispensation of grace.

Col. 1: 22 adds to this condition yet another--"unreproveable". Anegkletos occurs but

five times in the Greek N.T. and in the passages other than that of Col. 1: it is translated

"blameless" (I Cor. 1: 8; I Tim. 3: 10; Titus 1: 6, 7).

Egkaleo from which this word is derived is a law-court term, and occurs 7 times in the

Greek N.T. Six of these occurrences are found in the Acts (19: 38, 40; 23: 28, 29;

26: 2, 7), where the word is translated in the A.V. "implead", "be called in question",

or "accuse". The seventh occurrence is in that glorious chapter, the eighth chapter of

Romans, where the challenge rings out "Who shall lay anything to the charge of God's

elect?" The accuser's place in the court of law was at the right hand. "Satan standing at

his right hand" (Zech. 3: 1), "let Satan stand at his right hand" (Psa. 109: 6). When

however the Apostle contemplates the challenge in the High Court of God, He sees Christ

"Who is even at the right hand of God" (Rom. 8: 34). The holiness of the believer

therefore is set forth in terms both of Tabernacle and Law Court. Associated with these

terms are subsidiary, but important ones, that should not be passed over without remark.

This state of blemishlessness is said to be "before Him" (Eph. 1: 4) and "in His sight"

(Col. 1: 22). There is no difference however in the original, the word in both passages

being katenopion. The root op, whether written with a long or short "o", while originally

separate, have become merged in the process of time, and refer to the "eye", and optano

means "to see". The reader will recognize the origin of the English words "optics" and

"optician". Enopion in the simpler form is of frequent occurrence, and is found in the

phrases "in the sight of God" (II Cor. 4: 2) and "before God" (Acts 7: 46). Katenopion

the intensive form occurs but five times, as follows:

That searching Eye that the Apostle acknowledged, looked into his heart and

discerned his motives (II Cor. 2: 17; 12: 19) from which the unredeemed must shrink in

fear, that searching Eye, looking upon the sinner saved by grace, pronounces over him

the words of the O.T. "Thou art all fair my love, there is no spot in thee" (Cant.4:7).

These three passages, presenting as they do three aspects of sanctification, are of supreme

interest to every member of the One body. We will not go into the great question of the