Sanballat (Hastings' Dictionary)

The name is Assyr. iShi-ballidh, • the Moim-ood h:us vivified.' Sanballat is called a Iloronite (Neh 210.19 ];;2H), but the locality meant is uncertain: for conjectures as to it see art. IIhI'.oniti;. lie seems to have held some office in Samaria (Xeh 4'-) when Xehemiah arrived in .lerus., and, aloni; with Tobiah the Ammonite and Geshem the Arabian, was bitterly opposed to Nehemiah, and did his best to thwart his endeavours to rebuild the walls of the .lewish capital.

There was a parly inside Jerus. itself which was (-(lually oppu.sed to the Tirshatha, and consjiiied with Sanballat to hinder Nehemiah by spurious prophecies and other means (Neh (i). One of the party was the higji priest Ellasliib, who.se grandson bad married Sanballafs daughter (Xeh 13-8). Josephus {Ant. \l. vii. 2) transports Sanballiit from the reign of Artaxerxes Longimanus to that of Darius Codomannus, the last king of Persia, wlio.se officer he is said to have been in Samaria.

His daughter Nikas6 was married to Manasseh, the brother of the high priest Jaddua. Manas.seh, being threatened with expulsion from the priest- hood unless he divorced his wife, Hed to Sanballat, who suggested that he should become the high priest of a rival temple on Mt. Gerizim, and prom- ised to secure for him the protection of Darius, .

lust at this time, however, the invasion of Persia by Alexander the Great took place ; Sanballat went over to the conqueror with 7000 men, and induced him to allow the temple on Mount Gerizim to be built. Manas.seh became its lirst high priest, and soon afterwards .Sanballat died. The whole story seems to be derived from some apoci-yphal .Icwish account of the origin of the Samaritan temple. A. II. SayCE. "•SANCTIFICATION.

— Of the tlirce words for 'hiiliuess' based on the adjective fi7ios, one only is here really in question, viz. dyiaanAi. The other two, ayiuavvT], the abstract qnnlitij (saiirtitndo), and iytdrris, the same concretely and subjectively conceived as a personal quality (sanctitas), fall naturally under HoI.inkss. Hut ayiauiid^, like ' sanctitication,' connotes slatf, and that not as native to its subject, but as the outcome of action or process.

Tliere is no need to deal separately and at length with the cognate verbs a-fid^em, ayvt^eiii. The es- sential ideas involved havi^ already been discussed under IIoi.lvKss ; while what they have to contri- bute to the idea of sanetilieation as a process will ajipear incidentally in the body of this article.

In general, however, it may be said (1) that d7idffii» is late (ireek and biblical (d7i'(f£ii' being classical), and has meanings determined by the several senses of a^ios, but all sjiringing from ' to con,secrate,' ' to render sacro.sanct or appropriated to Divine use ' (in contra-st to 'profane' or 'open to common u.se ') ; whereas the more cla.ssical iypl^av means 'to render jrare ' (no longer 'unclean,' or hateful in God's sight).

(2) Kacli verb p-is-ses through a ritual stage of meaning to reach .an ethical or s])ir- itual one. In the case of ayviietv the tivo are clearly distinguishable, a-s in .In ll'ii, Ac 2]^*^ 24'8 ou the one hand, and .la 4», 1 P !'■«, 1 Jn .1' on the other. But there is little even in the latter series Chartt9 Scribner's Honv 392 SANCTIFICATION SANCTIFICATION of passages on which to base a doctrine of sanc- tificatiun. In the case of ayid^eii> (for Heb. see IIoLlN"K#s IN OT, ad init.

note) the senses are more varied and complex. It means («) to render sacrosanct by ritual inetliuds appointoii by God (P:x 28^* no-w-, Mt 2:Ji'-i'', He it'^ ; cf. 1 Co f"), or simply by act of the Divine will (Jer 1^, Jn 10'') ; (?/) to hallow ethically, the human spirit or will being directly concerned ; (c) to realize the state of ethical devotion to the Divine in concrete con- duct (Jn IT''-", Hev 22"; cf. Mt &■>). The second sense, ethical hallowing, has two subdivisions, viz. (i.)

vicarious or sacrihcial, e.y. He lO"', '-" l;!'-, cf. i" 10''', Eph 0'^", aud (ii.) intrinsic, as in Jn 17'"- '•', cf. 1 r 1, -. Ac 203^ (20'»), 1 Co (ill. Ho lOiB. Intrinsic hallowing itself is either initial, as in 1 Co (jii, Ac 2(;i'', or mature, as in 1 Th b-^. In all forms the determinative part is played by the Divine (Jn lO^e 17i'i'-', He lOi"), yet tlie human factor is fully recognized (Jn 17'^ a-yia^a iiiavrbv, cf. d-yWfcii' of man in Ja 4«, 1 P 1=^ 1 Jn 33).

The working out of these two, and the element of pro- cess involved, will appear in the detailed expoP'tion of d7ia<riu6s which follows. A. 'AytacMOS ; — (i.) Its use outside the NT. (ii.) Its NT usage. B. Saiictifioalion as taught in the NT. By («) I'hrist. (ft) .St. Paul. (el Tlie Epistle to the Hebrews. ((/) St. Peter. (e) St. John. C. Connected Suunnary. Literature. A. 'AriASMO'2.— (i.) Its vse outside the .VT.

— The form of the word, indeed, suggests that emphasis should lie on the process involved. But its actual usage, which is perhaps exclusively Biblical and patristic, does not bear this out. It is true that the LXX shows traces of the active sense ; as in Jg 17^ where A has ayiaa/j.!} i]-ylacra for d7idfoi'a-a r]yiaKa of B ; Sir 7^' Ovo-ian d7ia!r/ioO k.

airapx'f)'' ('the sacrifice of hallowing' being parallel to 'first-fruits') ; Ezk 4iS ftTTai avTois (rois iepevaiv) rdwos et's otKovs d<pupitT- fi^vovs T^J dyiaafiu avTwv ; 2 Mac 2'' t6 {SaaiXeLOv k. tA lepiTcvixa k. rbv ayiaap-bv, the covenanted prerog- atives of Israel, and 14^ ; Hyie Trarros ayiaaixov Kypie, oiaTT]pT)CTov ei's alCjva dp.lavTov rbvbe tov npotrtpd- Tus KiKaSfpiafiivov oIkov. But in Am 2'1 eXa/iov {k tQp viuii' V}xuiv el's TTpo(f>7]Tai, K. ^K rCiv yfa.vi<TKwv vp.C)v cis dyia.

<rij.bv (';' = 'a halhnved thing,' where the Heb. has 'for Nazirites'), the passive sense seems to prevail (cf. 3 Mac 2' rbv oIkov tov dyiaaiiov, ' the House of Sanctihcation,' contrasted with idol-liouses ; per- haps also Sir 17''''i" bvofia dyi.a(7p.ov alv^uovaLv^ on the analogy of Mt 0^ dyiaffBrtTi^ rb 6voixd aov. So of Messiali it is said, in Ps-Sol 17^^ that 'he shall cleanse Jerusalem with (a state of) .sanctilication {ill ayiaa-iu.!?), as it was even at the first.'

Similarly in the earliest patristic u.sage ; as in 1st Ep. of Clem. XXXV. 2, where, as gifts of God, are named i^ojTj iv d8avaffit}y XapitrpbTTjs iv bLKaio(Tvvr] iyKpdreia Iv dyia(rp,i(, and xxx. 1, dyla (ivir. lee. dylov) o^v fxepls vtrdpxovTfi irQiT)(Xiop.€v rd toD dyiafffJioO irdvTa, ipiiyovTf^ KaraXaXids, k.t.X. Hence the idea of sanctilication as a quality or state sometimes attaches to dyi.a.<rp.b%.

even outside the NT ; * while in the NT it will be found to be the prevailing thought in one form or another. (ii.) Its NT usuije. — In St. Paul the word occurs eight times, in five distinct passages. In the earliest of these, 1 Th 4'i<", it means a state of practical or realized consecration to Goil's will, conduct conformed to the ideal attitude or stand- ing of the Christian, as 'in Christ.'

Such a state is the essence of God's will for man ; and it is Thus OCeumenius on t Th 8i says, toOto aAT)0uf aytatr^idv, TO navjh^ pvirou xadapbi' cli-ai. defined, in one connexion, as the ' state of abstin- ence (dTT^x^'''^'") from fornication,' the ability of a man to possess (see art. PossKss) his own vessel in a condition of hallowedness and honour, in contrast to one of lustful passion. For ' God called us not on a basis of unchastity, but in (the status of) hallowedness ' (ou . .

tiri dKadap<riq. d\\' iv dyi.aap.Cp). Similarly in 2 Th 2'^ he says that Christians were chosen of God ' in (the .status of) hallowedness due to the Spirit, and faith based on the Truth' (iv 07. irvivp.a.Ta'i k. irlard dX-qOelas) — where none would doubt that ' faith ' means a state of soul. This divinely-determined state is set forth in other but kindred terms, as one wherein the soul is 'sealed' by the Holy Spirit (2 Co 1, , Eph 113) as something devoted to God.

This idea is adopted in 1 P 1-, along with explicit mention of the objective or sacrificial basis of man's consecration, ' the blood of Christ ' — the aspect emphasized in Hebrews (tli"- "■ ^ ; cf. 2"). In another passage St. Paul himself refers to this more objective side of the state of hallowedness, when, in 1 Co 1^', he calls Christ as crucified (v.-^) God's ' wisdom ' or secret as regards ' righteous- ne.ss (justification) and sanctilication and redemp- tion.'

Here the thought is not of sanctitication as a process, but as a status into which a man is brought by God's act on condition of faith ; as is seen from 1 Co 6'i ' Ye were washed clean, ye were sanctified, ye were justified in (virtue of) the name of our Lord .lesus Christ, and in (virtue of) the Spirit of our God.' Every Christian as such has been put into a virtual or implicit state of clean.

sed- ness from his sinful past and consecration to God's holy ends, in the same experience of faith which ushers hiin into the state of justification. These are, indeed, but different aspects of one and the same spiritual fact, and are produced by the same Divine means, both objective and subjective. The like thought, uinler the different metaphors of death to sin and life unto God, corresponding to Christ's cross and resurrection, reappears in Ko (i.

'He that hath died hath been justified from sin' (v.') ; 'be reckoning your.selves to be dead indeed unto sin (purification), but living unto God (con- secration) in Christ Je.sus' (v.n). So saying, St. Paul passes to the practical consequences of the new attitude to sin and to God implied in sjiiritual union with Christ on the part of the justified. Status or attitude of soul must express itself in moral habit.

As formerly it had been lawlessness that had expressed itself through the man's actions, so now he is to let righteousness sway him, with a .state of hallowed action as issue (eis dyiaaixSv, vv.i'J—2). Accordingly, the same apo.stle teaches, in 1 Ti 21^, that an abiding state of faith, love, and hallowedness of living must characterize the Christian.

And the like is taught in He 12i», which alludes to the pursuit of peace with all men and of the holy habit of living (dyiaffpbv) befitting fellowship with God. In all these cases no stress falls upim process as entering into the state in question ; though in some there is a suggestion of it, in the notion of habit or state to be realized in conduct. The idea is that of constant reattirniation of the underlying attitude of consecration to God's will and ends.

But, so far, there is no suggestion of progress ; rather of maintenance (see 1 Ti 2") of a sound attitude or condition. Progressive sanctifi- cation, a growth from less to more, whether in purity or range, is not contemplated in the word dyiaapJ)! itself. Yet it is embraced in the scope] of apostolic teaching, as we see when we proceed to examine other references to the subject of the Christian life. B. S.VNCTIFICATION AS TAUGHT IN THE NT.— (a) By Christ.

— Christ's own teaching on this sub- ject is too ideal or timeless to yield definite results SANCTIFICATIOX SAXCTIFICATIOX 393 as to the condiiions imposed by human frailty upon the ivalizatii'ii of Divine sonship. ' Ye shall be perfect as your heavenly Father is perfect ' (Mt 5**), is tlie siauilard at once of obli^'ation and possi- bility. Hut it stands, like the Mosaic precept of wiiich it seems to be the equivalent.

' Ve sliall be holy, for I am holy ' (Dt IS^^j, uucouditioned by any how or ichen. {h) .SV. J*auL — Accordingly it is to St. Paul, the great exponent of the gospel from the experi- mental or appropriative side, that we have to look for the fullest account of the mailer.

There is a state possible to Christians, corresponding to the ideal of their calling, in which they can be describeil as 'unblanieable in holiness' {d^i^fjurrovs iv 071^- avvri), and into which they may be brought by the grace of (iod in this life. Therein Ihey stand hallowed through and through (oXoTeXcts), every part of tlieir being {oKbKXr^pov t6 ttwO^o k.

i) ^vxv ^'• tA ffuifxa) abiding by grace in a condition fit to bear the scrutiny of their Lord^s presence without re- buke {d^i/xvTUS ivrrj irapovo'i^ toO Kvpiov i}fi.a>v 'IrjaoO Xp. T-np-n0€i-n). Such is the teaching of 1 Th 3*3 51^1 The fidelity of God to His purpose in calling men to be Christians is pledged to this achievement (5-^), though there is no definite time, as measured from the initial hallowing of tlie spirit in conver- sion, at which it must needs be accomplished.

God, who begins the good work in the soul, also continues to work at its perfecting (4TriT€\€tv), right up to the day of Jesus Christ (Vh l^); and yet, ere that day dawns, Christians may become already ' pure in i)urpose (fiXiKpiveT^ = Christ's KaBapoi T17 Kapbiq.) and void of otfence,' and so remain until the day of Christ (1'*'). It is this state of realized sanctiiication of conduct or ' walk,' so as to ' please God/ that St.

Paul has constantly in view in exhorting his converts to holy living {ejj. 1 Th 4^). This is what he means, at times, by his use of dyia.<jp6^. Hut the conception needs to be carefully guarded and exphiined by other aspects of his thought.

Thus (1) it represents a growth in holi- ness rather than into holiness out of something else ; (2) it is conceived as realizable by a definitive act of faith — claiming and appropriating its right- ful experience by an act of will informed by the living energ>' of the Holy Spirit — rather than as the cumulative result of a slow, instinctive process after conversion ; (3) it is not the same as absolute moral perfection or consummation (Tc\cioO(r(?

ot), but is rather the prerequisite to its more rapid and steady realization. (1» :*t. Paul (like the XT as a w hole ) bases the riiristtan llfeon an inltiiil nn<l most ruiticnl hallowing' uf the spirit or liiniost st-ax of iKT^uiiality, itM|>llcit In Jii>tiryln^ faith; and it Is In ronse<|Ufnco of this iliat the (,'hristl:in is stylt-d ' rcjreDerate.'

Thus the prime 8[irin(f of life is renewed ; the root iin|uilf<e or attitude (tf the cj/o Is chanced and liallowed ; and so the whole man can he rejrarded as virtually consecrati-d to Uod. 'I'he outward hiillnwlntf of tiie 'walk' or conduct proceeds on tlie basis and in the power of this hallowed 'Inner man' of the heart. From the flrst this * Inner nuin ' enjoys the salvation of wliich consecration to God's will and ends Is one aspect.

Itut thl> salvation neeijs to work outwards, through the spheres of man's life more nloselv bound up with his sensuous nature and lis fal>e et'olsiii (<Topf)— themau asi//yyiic6t. jtossessed of a num- ber of faculties not vet adjusted to (iott s ends, hut often biassed rattier towanls selfliood. The wh<de man, spirit, soul, arul IhkIv. bus to be leavened. This is what St.

Paul means when birhllni; the Phillp[>ians work out ' into realization (ftarrp- ya^taBt I ' tlu'lr own salvation,' a salvation already possessed in principle, ndylntr upon the In-worklnir of <.;<«! for ability so to do (Ph "2\'). The end of such actuallzlnp *>f the partly latent salvation Is the irnaire of Christ, Just set forth iti majestic and miivinc terms. Conformitv to the lina^'o of God's >son Is the hope of the ("hrlstlan's calhn^^ (Kos29i.

that whereiinto tends tin- Intorcrsslon of the Holy Spirit Immanent in the human spirit (v. 2«'.), Not until this has been realized In fulness can simctllleatlon become perfection : and St. Paul himself re- pudiates all claim to having attained to this (Ph :<13,. Yet In the viiry same context he ranifes himself with the class of * mature ' believers (r<A(io(, ii'").

whose settled purpose it is to reach that (fnal, and for whom the one preat rule Is, 'walk according to the full extent of your presout Ideal, and nothing less.' In such persons, as in himself (t Co -t), he assumes an habitual enjoy ment of a good conscience, the absence of a sense of yielding^ to sin. Such is the sanctiiication of Christian maturity, the tvpe of life belonging to those already • spiritual ' as distinguished from * babes in Christ ' (.1 Co 8').

The latter are still largely de- termined by nature, ill contrast to grace (o-apKti'Oii, by ' the He-^h,' In its contlict with ' the Spirit' (o-apxtKot, cf. tial M'). They have not yet come to realize their own position, its dangers, and the 'resources at hand in tlie Spirit, in obedience to whose impulse they are bidden consciously to walk (Gal 5" iTvtvti.ari TrepiiraTetr* «ot iTciOvpiiav capjcor ov ^t») TeAeVi^Tc). To such St.

Paul says in remonstrance: * If it bo to the Spirit that vou are fain to trace any true life you possess, why do ye not habitually walk in conscious reliance upon Ills promptings, but rather follow promiscuously the lirst instinct— whatever that may he, whether of tlesh or Spirit?

The principle of either sort of action is still within ; yet if you yield yourselves delini- tively to the Spirit, an<l wait on Ilis illumination, as He reveals the things of Christ, the flesh will be practically neutralized and not affect your walk, whicli shall then be ever ** in the Spirit," relative to your degree of enlightenment' (Gal S^e.

li-ss) (•J) This conscious self-consecration to the indwelling Spirit, to carry out God's will alone umler His prompting, and so to bear only * the fruit of the Spirit ' (Gal •^^■), is set forth under various ligures, but is uniformly represented as a single act— whether of breaking deiinitely with sinful habits, or of self-devotion to the Divine sway. ' Let us (once for all) cleanse ourselves (»ea(?o- pi(Ttafj.fv eovTov?)

from all pollution of tieshand spirit, perfecting holiness («iriT«AoyvTe5aYcw<rut'Ji»') in the fear of (iod ' (2 Co T'). *I beseech you . . to present (irapaa-T^<rat) your bodies a living sacrilice. hallowed, acceptable to God, as your spiritual service; and undergo, not a process of conformity to this age. but of transformation in mentnl renewal, that ye may prove what the will <)f God is — that good and acceptable and perfect will ' (Ro 12^'-).

Here the process of gradual conformity to God's will is represented as following upon a definite self-surrender. In which the virtual or ideal relation to Gm!, implied in trustful accept- ance of Christ as righteousness and sanctiiication to the sinful soul, is consciously realized and realHrmed. As united to Christ by faith, Christians had 'died to sin.'

and their ' old man ' (ohi moral personality) was crucilied with Him (Gal b-) and virtually 'put off'; coincidently they had been 'raised together with Christ,' in the power o? a new moral jiersonalily, and hail virtually 'put on the new man which is In process of renewal unto full insight after the image of Him that created him ' (Uo 6, 10, Col :ji>-U, Eph A, -).

But to this, their virtual state, many neeiJed to be awakened, in order to put themselves consciously into the line of the Divine will and working, and no longer ignore the Holy Spirit's inward striving to work out, in realizeil acts, the consecrate<l attitude of their inmost being.

And such awakening and real consecration— such arming for the iVay — was rather a thing of definite decision (expressed by aorists, Ro 13'*, Col 10i-, Kph C"- i^-ifl) than of vaguely pro- tracted process (expressed by presents). (3) liut such definitive self-surrender is no prelude to a life of effortless passivity.

The true altitude once definitively assumed, it is to bo reattirmed in a lifelong process of conscious acts of obedience, the grounds, bearing, and issues of which are now appreciated (Epli <P^' '). No longer will it be marked by fre- quent'grieving of the Spirit,' who has 'sealed' the soiil for final redemption, but by a * filling with the Spirit' (Eph 4^ .V»).

In such a process the CJiristian is 'consummating holiness' (cTTtTtAwi' ayiuttrvi-rit'), being hallowed in fresh ranges of his pow- ers, even as Christ could say, ' For their sakes I hallow myself, that they themselves also may be hallowed by (the) truth ' (Jn 171a. iTj Such hallowing has no necet^sary connexion with purification from sin, but only with realization of the possi- bilities of devotion to God's will in love. It was here (hat St.

Paul felt himself not yet to have attained or to have been brought to perfection. (c) The EpiKtle to the Jhhreirs, — It was probably of this positive holiness^ resuliini; from deepened ccmsecration, that the writer to tlie Hebrews was tliinkinf^ when he spoke of the Divine discipline of Kiiftering as meant to issue in participation in the Father's holiness (l^'").

liut, on llie whole, the objective aspect of sanctiiication, that of a true covenant-relation established by the offering of the Son's holy will in Ilis life-blood, i)revails in this Kpistle. In it cleansini;, consecration, and perfecti(m* (O'-'^f IQio- "), alPrefer to the initial status of the believer (so Ac '2i\^^, cf. 2(>'-'). Ji'> one of perfect access to the Father throu;ih tlie perfect sacrifice of tlie Mediator.

The piesent i>articiple, ol dyta^6p€voit does not refer to progressive sanc- tiiication, but expresses a constantly growing class, and so is equivalent to ol dytoi (2' 10*). {<!) St. Peter. — We have seen already how his use of 4v dytafffitf irvtvparos refers to the initial con.secration wrought and sealed by the Spirit.

Similarly in 1 1* l, ' ras yj/vx^s vfiuv i}yifiK6T€^ 4v tj • Mo Ti' in't TT)VT«\tt67'riTa ^tpw^c^a l« only a seeming excep- tion ; for It refers to knowledge, not to personal characlor. 39i SANCTIFICATIOX SANCTIFICATION Kap5ias d\XT;Xoi/s a'ya.iTjjaaTe f^recufs, a.va'yeyevvritJ.ivoL^ K.T.X., the perfect. ^7^iK6res (like anayeyefy-nix^uoi') ' refers back to the initial ai-t of consecration, of whicli iheir acceptance of baptism was tlie out- ward sign. The working out of tliis . .

remained ' (llort); and it is represented as something to be taken in hand once for all (aorist). With this accords the other pertinent passage, 1 P 1 !■''', though it has but little theoretic significance. Ilort lakes its imperative, 'become ye holy' (£7101 . . 7enj(>7)r£), to refer to manifestation, not to essence. The thought is, ' show yourselves holy, as you are,' 'show forth in your converse with others the holiness that attaclies to your standing as consecrated by the Spirit's touch.'

So, too, in 2 P ] ^ff believers are conceived to be, through the fulfilment of the pri^cioiis promises of the gospel, ' sharers in (the) Divine nature,' and separate or hal- lowed from the corruptiou of worldly desire. But progress is still requisite in order to ensure the final fruition of their calling and election. They are called diligently to add to their faith virtue, insight, self-control, patience, piety, brotherly affection, and, to crown all, love.

These are re- garded as fruit, tokens of true knowledge of Christ. Their absence argues dull vision of things divine, and a forgetfulness of a man's initial cleansing from his old sins. Here the fact of progress in the experimental realization of the Divine life within is implied, but little or no theory of its rationale is given.

Akin to this, in its practical point of view, seem the words in Kev 2:i" 6 4710s ayiajeriTu en : for parallelism with 6 5iKaios diKaioavvTji' TTotijcrdTti} en tends to fix its meaning as ' let the saint still (once more) act as a saint.' ((?) St. John. — In St. John we meet the idea that the regenerate, in virtue of the Divine .seed abiding in them, cannot sin habitually (1 .In 3^ 5 ', cf. 3'').

]5ut a progressive imriHcation of life, on the model of Christ's purity and as the conscience is en- lightened, is taught (irSs 6 ex"" ''')'' ^Xrr(5o TavT-qv iir' avT(^ ayvi^ei eavrop /ca^ws 4k€ivos dyifdi iaTiv^ '^'')* It does not, however, seem to iinjily actual sin as a condition of purification: for St. John writes, that his rea<lcrs may not fall into any single act of sin (iVa fir) aniprriTe, 2').

If, then, a man walk in the light of a good conscience illumined by the gospel, it is possible to have unembarra.ssed fellow- ship with God, on the abiding basis of the cleansing effected by the atoning blood of Jesus (!')

— and that in spite of the presence of sin as a latent force within the soul (1* apiapTlav ex"")- The initial consecration which brings free access (the rapprjaia of He 10''-') suffices to neutralize sin, in the sense of a nature prone to sin ; while the power of the Divine seed may avail, on condition of the will's abiding in Christ, to ward off actual sin, and that indefinitely. Meantime .

sanctilication, in the sense of the effacing of old evil habits and self-consecra- tion to new forms of love, will go forward uninter- ruptedly on the model of Chrisfs purity (1 Jn 3^). C. C'DNNECTKD Sc.M.\[.vi:v. — In Biblical religion, as elsewhere, the religious conception of holiness precedes the ethical; the idea of special relation to God and His service antedates the idea of intrinsic human goodne.ss.

The former is at first conceived as a matter of ritual duly performed, which places the worshipper in a state of objective sanctity. At a certain stage, however, the Divine will became defineii in terms largely concerned with morality : henceforth the religious relation or state of holiness could be measured and tested by obedi- ence to such divinely sanctioned forms of human conduct.

And as moral aition was felt to derive its value from internal volition, religious holiness lost something of its strictly objective character, and became bound up with the subjective state ol man's heart or volition. This is the stage, roughly speaking, to which the prophets brought the idea of sanctification in Israel.

As, moreover, any striking result in the direction of the Divine will was traced to the action of the Divine Spirit, the loyalty of heart found in Israel was traced to the Spirit of Holiness proceeding from Jehovah. It does not seem, however, that even in the prophets the piety and morality of the ordinary individual were directly traced back to the Sjiirit. The first suggestion of this profound idea may be found in Ps 51, where the taking away of God's Holy .

Spirit seems to be regarded as precluding the possibility of the 'clean heart' or 'stedfast spirit,' for which the psalmist supplicates. Yet in one special instance, that of Messiah Himself, the .spiritual qualities which mark His consecrated life are traced to the action of the Spirit of Jehovah, Is 11-. When we add that an ethical sense by this time attached to holine.

ss in God, and was thence transferred to the holiness in- cumbent upon His worshippers ('Be ye holy, for I am holy'), we have already all the rudiments of a doctrine of sanctification such as emerges in the NT under the creative influence of Jesus the Christ. The decisive advance, whereby each individual is sealed as a hallowed member of God's new Israel, appears as early as St.

Peter's address on the Day of Pentecost ; and not long after, the same apostle sees in the gift of the Spirit to Gentile believers the token of their hallowing also unto God's kingdom. But there is little or no sign that any one before St. Paul saw in the Spirit the very principle of the consecrated life in Christians, alike in its inception and in its development. His thought here was bound up with another most dis- tinctive conception, viz.

the mystical indwelling of Christ as the essence of the believer's life. How closely these twin ideas were related may be seen in the great passage, Eph S"""''^, in which he treats the strengthening of the inner man by the Holy Spirit as the condition of Chri.st's inclwelling, in such wise that the believer is filled with His love, and so with the very fulness of God (cf. Jn 14-17).

Here we notice, in passing, that the tenses em- ployed point to the possibility of such an experience being attained at a definite stage subsequent to conversion. It answers to that more conscious and deliberate self-surrender to God's sanctifying grace which we have already recognized, on its human side, in such passages as Ro 12'. But we observe in particular the fact that love seems to be to St. Paul (cf. 1 Co 13, Eph 1<, Col 31*), as to St.

John, the all-inclusive ethical equivalent of personal holiness, as a state well-pleasing unto God, and indeed parti- cipation in His own es.sential life ('unto all the fulness of God,' cf, 2 P 1<). Thus sanctification begins subjectively as faith (cf. Ac 20'), or trustful self-abandonment to God's revealed will ; and ends as love. Attitude pa.sses into character, the soul becoming assimilated to its object, the God to whom it is consecrated.

This means that Justification, which involves regeneration, is implicit Sanctification ; and actual Sanctification means the subjective attitude of the justified become explicit in moral life. Of the relation between the Divine and human facti>rs active in sanctification as a process the NT gives no formal theory — any more than in the case of Faith itself, on which Sanctification, no less than Justification, is made to turn. It, too, begins and ends in faith : St.

Paul might well have written 6 fi7ios 4k TrliTTfui s'TjifeTai. But the reality of each factor is .strongly affirmed. JIan is urged to ' work out ' the grace within ; yet with an awful .sense that God Himself is already at work, prompting SANCTUARY SANCTUARY 395 and aniiiiatiiis;, and so in utter reliance on His miglity initiative. A moral conflict there is, a stnijigle that taxes tlie nerves of the soul and ex- ercises all its vigilance ; but it is a conflict «/ faith (1 Ti ()'-).

conducted in reliance upon Divine re- sources (Christ, and the Holy Spirit ever taking of His things and inspiring the soul), not in self- sufficiency (see Gal 2-'<> in contrast to Ko 10-f- ""-8' 3-"). The normal, and not only the intenuittent, issue of such a conflict may be victory, and that without prescribed limit. Failure is due to imper- fection of receptivity, intermittent 'abiding.'

Yet, where this is understood, failure but strengthens for fuller victory, by deepening the sense of de- pendence ; ' for when I am weak, then am 1 strong ' (2 Co 12'»). LiTER.vTrBE.— The general literature is much the same as for Hr.GENERATliiN, the sections in Martensen's Doymatic« bein^' 9|ie<lnllv e"iHl and susgestive. Much bearinn mi our tojiic will al-ol.c foumlin books on the llolvSjilrit, e.g. kuy|ier, Tlie Work ' there cited. lilvrature of Its own.

And in recent times a large literature has arisen, devoteil to the e.\|)erimcntal side of the subject as phiced Id relief bv the so-called ' Holiness Movement,' of which ' Perfec- tionism ' is one special phase. Hut such literature is not, as a rule, marked bv much exegetical precision, and is ant to confuse the Biblical and' iloj-matic standpoints. The most scholarly books of this type are those of I'rof. 11. C. G. Moulo of (.'ambridge, e.ij.

ThoiliiUH on C/iriKliiin Sn net i/i/ and Outliuen of CkrlHtUm Jloclriiit. There is a painplilet bv .1. A. Beet, entilled ' Holiness, as understood bv the Writers of the liiblo ' (H'^). which examines the passages bearing on Sanctiflcation in a careful and scholarly wav. Hut In few t)ooks, save formal Biblical Theologies, Is suliicient account taken of the standpoint and emphasis of the several Hlbllcal writers, and In general of the psychological c.

mditlons Involved in reducing their experimental language to thcry. J. V. BARTLET.