FOR BY ONE
OFFERING HE HAS PERFECTED FOR ALL TIME: mia gar prosphora teteleioken (3SRAI)
eis to dienekes: (He 10:1; 7:19,25; 9:10,14)
(gar) is "a marker of cause or reason between events, though in
some context this association may be remote or tenuous" (Louw-Nida).
Stated another way "for" is a
term of explanation
which should always cause one to pause and ponder (interrogate)
the passage. You will be amazed how much truth a humble,
prayerful, Spirit dependent attitude will allow to discern as you
simply observe the text! In the present
"for" explains or amplifies why Jesus is waiting
and not daily offering sacrifices like the earthly priests (Heb 10:11,
The explanation is that His one sacrifice sufficed for all time!
R C H Lenski
A simple explanatory clause is
added: “For by means of a single sacrifice he has brought to
completion in perpetuity those being sanctified.” This (for)
connects with all that has been said regarding the teleiosis
(completion, reaching of the goal) which the whole Jewish system
lacked and could never achieve, but which Christ’s single sacrifice
did achieve at one stroke. To see to what extent the writer uses the
idea of completeness, of reaching the telos or
goal, follow this verb (teleioo)
as it runs through this epistle in Hebrews 2:10; 5:9; 7:19, 28; 10:14;
11:40; 12:23; then the three nouns in Hebrews 6:1 ("maturity" =
teleiotes); Hebrews 7:11 ("perfection" = teleiosis);
Hebrews 12:2 ("Perfecter" = teleiosis), and the
comparative adjective in Hebrews 9:11 ("perfect" = teleios).
It is God Who sets the goal;
this goal is our complete restoration. All that is contained in the
law-testament (covenant of law) that was given through Moses is
preliminary to (and preparation for) that goal, (and) could
(never) be any more. Christ brings completely to the goal yet
is Himself made complete by suffering in order to do this ("made
perfect" = teleioo in Hebrews 5:9). His complete sacrifice attains
the goal. By His sacrifice we become complete, are at the goal
which God set for us. This is one of the golden threads that is woven
into the wonderful pattern of this Epistle. It combines with all the
Interpretation of the Epistle to the Hebrews and of the Epistle of
James) (Bolding added - All comments in parentheses added)
makes the point that...
The totality of our forgiveness is
illustrated by the contrast between the unfinished, repetitive
ministry of the Old Testament priests and the finished, sufficient
sacrifice of Christ (Hebrews 10:11-14).
Hebrews 10:11 portrays the priest, who stood daily “offering time
after time the same sacrifices, which can never take away sins.”
You can feel a sense of futility in these words! But Hebrews 10:12
contrasts the “one sacrifice for sins for all time” that Jesus
offered, after which He “sat down at the right hand of God.”
The standing of the priests indicates unfinished work that is never
done (there were no chairs in the sanctuary). The sitting of Jesus
indicates that His work of sacrifice is finished, and that He has been
exalted to the place of supreme honor.
The author could have ended the quote (from Ps 110:1) after the
reference to Jesus’ sitting at God’s right hand, but he adds (Hebrews
10:13), “waiting from that time onward until His enemies be made a
footstool for His feet.” He may have done this for two reasons.
First, he didn’t want his
readers to grow discouraged because of the Cross, as if it represented
a defeat for God. Perhaps their unbelieving Jewish friends were
taunting them for their belief in a crucified Messiah. If Jesus is
really Lord, then why do His people suffer persecution and martyrdom?
The author says, “Just wait! The day is coming when Jesus’ enemies
will all become His footstool, just as Psalm 110 predicts.”
Second, the author may be giving a subtle warning to his
readers. If they abandoned the faith and went back to Judaism, they
would be placing themselves on the losing side in history. They would
be making themselves enemies of Jesus, and that’s not where you want
to be, because Jesus’ enemies are headed for certain defeat and
In Hebrews 10:14, the author again repeats the effect of Jesus’ one
offering: “He has perfected for all time those who are being
sanctified” (literal translation). This verse brings together two
First, the position
of believers before God is that they are perfect. God has
forgiven all of their sins through Christ’s sacrifice, and He has
imputed Christ’s perfect righteousness to them. These great facts are
the basis of our standing before God.
Second, the practice
of believers is that they are being sanctified. They are
growing in holiness in thought, word, and deed. The position is
granted instantly at the moment of saving faith. The practice is
worked out over a lifetime of growth in obedience. If there is no
growth in holiness, there is reason to question whether the person has
been perfected in his position through faith in Christ. (Hebrews
10:1-18 Total Forgiveness)
- Is placed first in the Greek text for emphasis.
from prós =
toward, before + phero = bring) literally means to bring
before. Phosphora is used in the
= Greek translation of the Hebrew OT) for the sacrifice offered on the
Prosphora clearly was part of the vocabulary of priestly worship
and in the NT it was used of Christ’s sacrificial offering (Eph 5:2-note
of His body).
Phosphora - 9x in 9v (not
surprisingly is used most often in Hebrews) - Acts 21:26;
24:17; Ro 15:16; Eph 5:2; Heb 10:5, 8, 10, 14, 18
[word study] related to
teleios [word study] from telos = an end, a
purpose, an aim, a goal, consummate soundness, idea of being whole) means to
accomplish or bring to an end or to the intended goal (telos). It means to
be complete, mature, fully developed, full grown, brought to its end,
finished, wanting nothing necessary to completeness or in good working
order. It does not mean simply to terminate something but to carry it out to
the full finish which is picked up in the translation "perfected". Teleioo signifies the attainment of consummate soundness
and includes the idea of being made whole. Interestingly the Gnostics used
teleios of one fully initiated into their mysteries and that may
have been why Paul used teleios in this epistle.
in Hebrews 10:14
speaks of the permanence of this perfection. In other words this describes
past tense salvation (justification). Believers are forever "perfect" in
Christ (our position).
In Hebrews 12:2
Jesus is designated as "the Author and Perfecter of faith" where
is teleiotes, the Completer, the Accomplisher, the One Who has reached the goal so as to win the
prize so to speak. Jesus is the one Who has brought faith to its perfect
conclusion. TDNT adds that teleiotes signifies that "Jesus gives
faith its perfect basis by His high-priestly work and thus completes it.
At the same time, he exercises complete faith as demonstrated by his
this note on the NT word group (telos, teleioo, teleios, teleiosis,
Teleios the adjective, and
teleioo the verb. The adjective is used in the papyri, of heirs being
of age, of women who have attained maturity, of full-grown cocks, of
acacia trees in good condition, of a complete lampstand, of something in
good working order or condition. To summarize; the meaning of the
adjective includes the ideas of full-growth, maturity, workability,
soundness, and completeness. The verb refers to the act of bringing the
person or thing to any one of the aforementioned conditions. When applied
to a Christian, the word refers to one that is spiritually mature,
complete, well-rounded in his Christian character.
Richards commenting on the
word group (telos, teleioo, teleios, teleiosis, teleiotes) writes that
These words emphasize wholeness and
completeness. In the biological sense they mean "mature," or "full grown":
the person, animal, or plant achieved the potential inherent in its
nature. The perfect is the thing or person that is complete, in which
nothing that belongs to its essence has been left out. It is perfect
because every potential it possesses has been realized. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
Teleioo is used 9 times
of 24 total NT uses in Hebrews, often in the sense of to make perfect or
fully cleanse from sin in contrast to ceremonial (Levitical) cleansing. The writer
is emphasizing the importance of perfection...
(which should cause any Jew who is contemplating the worth of Christ and the
New Covenant to realize his utter hopelessness to every attain perfection
under the Old Covenant).
(note) For it was fitting
for Him, for Whom are all things, and through Whom are all things, in
bringing many sons to glory, to perfect the author of their salvation
through sufferings (What sufferings? Certainly one would consider His temptation by Satan in the
barren wilderness [see Mt 4:1-11, Lk 4:1, 2, 3ff, Mk 1:12, 13] and Gethsemane
[Mt 26:36,44, Lk 22:39,44][in agony He was praying very fervently]).
(Comment: This does not imply any moral imperfection in the Lord
Jesus, but speaks of the consummation of the human experience of suffering
the death of the Cross, through which He must pass if He is to become the
Author or Captain of our salvation.)
Hebrews 5:9 (note) And having
been made perfect, He became to all those who obey Him the
source of eternal salvation,
(note) (for the Law
nothing perfect), and on the other hand there is a bringing in of a
better hope, through which we draw near to God. (Comment:
This means to carry through completely, to make complete, to finish, bring
to an end. The old covenant could bring nothing to conclusion. The Mosaic
economy could reveal sin but it could never remove sin, and so it
had to be removed. It gave no security.
It gave no peace. A man never had a clean conscience.)
For the Law appoints men as
high priests who are weak, but the word of the oath, which came after the
Law, appoints a Son, made perfect forever.
(note) which is a symbol for
the present time. Accordingly both gifts and sacrifices are offered which
cannot make the worshiper perfect in conscience,
(note) For the Law, since it
has only a shadow of the good things to come and not the very form of
things, can never by the same sacrifices year by year, which they offer
continually, make perfect those who draw near. (Contrast with
Jesus in Hebrews 5:9 above. The idea in Hebrews 10:1 is that the
ceremonial law could not actually save the believer. Its work was always
short of completeness.)
(note) For by one
offering He has perfected for all time those who are sanctified.
(Comment: Wuest writes "Here, the completeness of the state of
salvation of the believer is in view. Everything essential to the salvation
of the individual is included in the gift of salvation which the sinner
receives by faith in Messiah’s sacrifice. The words “for ever” here are to
be construed with “perfected.” It is a permanent state of completeness in
salvation to which reference is made. The words “them that are sanctified”
are descriptive of the believer. He is one set apart for God) (ibid)
(note) because God had
provided something better for us, so that apart from us they should not be
Hebrews 12:23 (note) (But you have
come...) 23 to the general assembly and church of the first-born who are
enrolled in heaven, and to God, the Judge of all, and to the spirits of
righteous men made perfect,
In sum the fundamental idea of teleioo is the bringing of a person or
thing to the goal fixed by God. John MacArthur reiterates the
practical implications writing that...
The new sacrifice (Ed: Referring to Christ's sacrifice on the Cross) was
effective because it gives believers eternal perfection. Again, it must be
emphasized that perfection is
eternal salvation. To make perfected here mean “spiritually matured” would
not be consistent with the context. The death of Jesus Christ removes sin
forever for those who belong to Him. We are totally secure in our Savior. We
need cleansing when we fall into sin, but we need never fear God’s judgment
on us because of our sin. As far as Christ’s sacrifice is concerned, we have
already been sanctified and perfected—which is why He had to sacrifice
Himself only once
John: Hebrews. Moody Press
It is interesting and doubtless no
mere coincidence that in the
teleioo is translated numerous times as
consecration, especially speaking of consecration of the priests (compare Jesus
our "great High Priest") (Ex 29:9, 29, 33, 35 Lev 4:5;
8:33; 16:32; 21:10; Nu 3:3). The LXX translators gave the verb teleioo a special sense of consecration to
priestly service and this official concept stands behind the writer's use in
this passage in Hebrews 5:9
It signifies that Jesus has been fully equipped to come before God in
(dienekes from dia = through +
phéro = carry, bear) means carried through. It is used in the Greek
idiomatic phrase "eis to dienekes" which means unlimited
duration of time with particular focus upon the future, and therefore means
always, forever, forever and ever, eternally, continually.
Under the LAW,
the OLD COVENANT, it was MANY offerings, daily, time after time, year
All time - unlimited duration of time = w
particular focus upon the future; always, forever, forever and ever,
ARE SANCTIFIED: tous hagiazomenous
2:11; 6:13,14; 13:12; Acts 20:32; 26:13; Ro 15:16; 1Corinthians 1:2;
Ephesians 5:26; Jude 1:1)
Those who are
sanctified - This could be paraphrased as "those who are
continually being sanctified, set apart or made holy" (see more
discussion below). The NIV translation is more accurate in this
passage than the NASB.
"By one sacrifice he has made perfect forever those who are being
made holy." (NIV)
= set apart ones in turn from a = privative + ge = the earth ~
because everything offered or consecrated to God was separated from all
earthly use) means to set apart (or be set apart), to make holy, to consecrate (as of things
set apart for sacred purposes).
Hagiazo - 29x in 26v - Mt 6:9; 23:17, 19; Lk. 11:2; Jn. 10:36;
17:17, 19; Acts 20:32; 26:18; Rom. 15:16; 1 Co. 1:2; 6:11; 7:14; Eph. 5:26;
1Th 5:23; 1 Tim. 4:5; 2 Tim. 2:21; Heb. 2:11; 9:13; 10:10, 14, 29;
13:12; 1 Pet. 3:15; Jude 1:1; Rev. 22:11 and is rendered in the NAS by --
hallowed(2), keep holy(1), sanctified(16), sanctifies(2), sanctify(7).
sanctified person is one set apart from ordinary (profane, common,
"vulgar" [originally meant "common"]) use to be
God’s own possession, for His use, and enjoyment (cp 1Co 6:19, 20). The opposite of sanctification is
profanation (the act of making profane - treating with abuse, irreverence
Without going into
great detail, it should be noted that there are
four types of sanctification in Scripture: pre-conversion sanctification,
positional sanctification (our initial salvation experience when we were
justified by faith in Christ, representing a one time setting apart, eg Acts
26:18), practical sanctification (where believers live day by day, thus representing
an ongoing event until the next stage of our salvation, cp 1Co 1:18), and perfect
sanctification (or glorification, when we see Jesus we will be like Him,
1John 3:2, 3). (See also
Three Tenses of Salvation).
As you read Hebrews sanctification is used several times and the context
should help determine which meaning is in view but sometimes only knowing
the verb tense will aid this distinction.
Hagiazo means to render or acknowledge to be venerable or to hallow.
It means to separate from things profane and dedicate to God, to consecrate
and so render them inviolable. It means to purify or cleanse, either
externally as in the Levitical system or to purify by expiation so that one
is free from the guilt of sin. In general, Christians are called "holy ones"
indicating that they are those who have been freed from the impurity of
wickedness, having been brought near to God by grace through faith.
This latter meaning is seen in Acts were Luke records Jesus' charge to Paul
to go to the Gentiles...
open their eyes so that they may turn from darkness to light and from the
dominion of Satan to God, in order that they may receive forgiveness of sins
and an inheritance among those who have been sanctified (describes
the initial setting apart at the time of salvation) by faith in Me.' (Acts
Hagiazo is in the
which signifies that believers are
"works in progress" so to speak. We are all involved in the process of being continually sanctified.
This process will not cease until the day we see Jesus face to face and are
then glorified forever. The
signifies that the process is being carried out by an outside force acting
upon and in believers. The outside force (Who is at the same time the
indwelling source - 1Cor 3:16, 1Cor 6:19-note)
is the Spirit of Christ, Who is making us holy by exertion of His power, not
as a result of our own power. (Cp
Jesus in Hebrews 2:11-note])
This process is referred to as Practical sanctification is a day by day (moment by moment)
growth in holiness of believers who are in Christ positionally
(positional sanctification - see
In summary, Hebrews 10:14 describes a process whereas Hebrews 10:10-note
describes our position in Christ.
continually being brought to the full purpose (telos = goal)
for which we were created (Christlikeness) and while we are now in
process, one day we will be like Him for we shall see Him face to face
Lord, hasten the day. Amen!
While the Spirit is continually sanctifying us, that truth does not
give us license to live any way we please. Nor does it mean that we
simply "let go and let God" as some falsely teach. In a
somewhat mysterious way (at least to me) we as believers still have a
responsibility to work out our salvation in fear and trembling (Php
even while the Spirit indwelling us gives us the desire and the
power to "work out our salvation! (See Php 2:13NLT-note)
This "mysterious" process of growth in holiness, in greater and
greater degrees of Christlikeness or of progressive sanctification
(these are synonymous phrases) is what I like to refer to as
(adapted from Jerry Bridges' book I highly recommend entitled
The Bookends of the Christian Life).
What this means is that you
can know that you stand perfect in the eyes of your heavenly Father if
you are moving away from your present imperfection toward more and
more holiness by faith in his future grace. Let me say that again,
because it is full of
encouragement for imperfect sinners like us, and full of motivation
for holiness. This verse means that you can have assurance that you
stand perfected and completed in the eyes of your heavenly Father not
because you are perfect now, but precisely because you are not perfect
now but are "being sanctified", "being made holy", that, by faith in
God's promises, you are moving away from your lingering imperfection
toward more and more holiness. (See Hebrews 10:32, 33, 34, 35; 11:24,
25, 26 etc. for examples of how faith in future grace sanctifies, cp
1Peter 1:13-note) (John
Piper's entire message "Perfected for All Time by a Single Offering")
Commentary notes that here in Hebrews 10 where we see the
verb sanctify (here and
used twice the writer is describing...
the twofold nature of salvation
Three Tenses of Salvation).
The believer possesses a positional, judicial standing of
righteousness and, second, a remaining need for practical, progressive
holiness. Three factors within this verse make perfected
absolute, suggesting the eternal security of the believer. The word
itself (Greek teleioo from telos = goal) involves completion, the
bringing of something to its end. Second, the use of the Greek
(have been sanctified -- He 10:10-note)
suggests that the perfection has been accomplished and its effects are
continuing. Third, the modifier, forever, expresses security
for the believer.
The need, however, of a
progressive sanctification is expressed by the word sanctified.
The use of the present participle implies the thought of a
sanctification that is continuing, rather than completed. There is an
initial, or positional, sanctification involved in regeneration
(1Cor 1:2; 6:1). Equally, there is a progressive sanctification
by which the Holy Spirit continually maintains and strengthens the
holiness imparted in regeneration (Ro 6:19-note;
2Cor 7:1-note; 1Th 4:3-note). Finally, there exists for the people of God an
ultimate or completed sanctification whereby we will be freed from
even the very presence of sin within our lives (1Th 5:23-note).
Even though the believer’s sanctification is still in progress, yet
because of Christ’s once-for-all sacrifice, he stands eternally secure
and perfect because of Christ’s righteousness (2Cor 5:21). (Dobson,
E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV
Bible Commentary: Nelson
Oswald Chambers writes on
The Impartial Power of God
We trample the blood of the Son of
God underfoot if we think we are forgiven because we are sorry for our
sins. The only reason for the forgiveness of our sins by God, and the
infinite depth of His promise to forget them, is the death of Jesus
Christ. Our repentance is merely the result of our personal
realization of the atonement by the Cross of Christ, which He has
provided for us. ". . . Christ Jesus . . . became for us wisdom from
God--and righteousness and sanctification and redemption . . ." ( 1Co 1:30 ). Once we realize that Christ has become all this
for us, the limitless joy of God begins in us. And wherever the joy of
God is not present, the death sentence is still in effect.
No matter who or what we are, God restores us to right standing with
Himself only by means of the death of Jesus Christ. God does this, not
because Jesus pleads with Him to do so but because He died. It cannot
be earned, just accepted. All the pleading for salvation which
deliberately ignores the Cross of Christ is useless. It is knocking at
a door other than the one which Jesus has already opened. We protest
by saying, "But I don’t want to come that way. It is too humiliating
to be received as a sinner." God’s response, through Peter, is, ". . .
there is no other name . . . by which we must be saved" (Acts 4:12).
What at first appears to be heartlessness on God’s part is actually
the true expression of His heart. There is unlimited entrance His way.
"In Him we have redemption through His blood . . ." ( Ephesians 1:7-note).
To identify with the death of Jesus Christ means that we must die to
everything that was never a part of Him.
God is just in saving bad people only as He makes them good. Our Lord
does not pretend we are all right when we are all wrong. The atonement
by the Cross of Christ is the propitiation God uses to make unholy
people holy. (My Utmost for His Highest)
PERFECTED FOR EVER
THIS verse is in reality the conclusion of the doctrinal part of the
Epistle. The four following verses are simply the citation of the
words of the new covenant to confirm its teaching with the witness of
the Holy Spirit. The writer having, in the context, expounded the
nature of Christ's sacrifice, as showing what the way into the Holiest
is, sums up his proof of its worth and efficacy in the words: By one
offering He hath perfected for ever them that are sanctified. We find
here five of the most important words that occur in the Epistle.
Sanctified. That looks back to the great purpose of Christ's coming,
as we had it in Hebrews 2. Sanctified is cleansed from sin, taken out
of the sphere and power of the world and sin, and brought to live in
the sphere and power of God's holiness in the Holiest of All. It looks
back, too, to Hebrews 2:10: In which will we are sanctified by the
offering of the body of Christ.
He hath perfected them that are sanctified. It not only says that He
has finished and completed for them all they need. The word points
back to what was said of His own being made perfect. All He became was
for us. In His one sacrifice He was not only perfected Himself, but He
perfected us; He took us into the fellowship of His own perfectness,
implanted His own perfect life in us, and gave His perfected human
nature to us what we were to put on, and to live in.
For ever. He hath perfected us once for all and for ever. His
perfection is ours; our whole life is prepared for us, to be received
out of His hand.
By sacrifice. The death, the blood, the sacrifice of Christ, is the
power by which we have been alike sanctified and perfected. It is the
way which He opened up, in which He leads us with Himself into what He
is and does as the One who is perfected for evermore, and the Holiest
By one sacrifice. One because there is none other needed, either by
others or Himself; one divine, and therefore sufficient and for ever.
The chief thought of the passage is: He hath for ever perfected them
that are being sanctified. The words in Hebrews 10:10, In which will
we have been sanctified, speak of our sanctification as an
accomplished fact: we are saints, holy in Christ, in virtue of our
real union with Him, and His holy life planted in the centre of our
being. Here we are spoken of as being sanctified. There is a process
by which our new life in Christ has to master and to perfect holiness
through our whole outer being. But the progressive sanctification has
its rest and its assurance in the ONCE and FOR EVER of Christ's work.
He hath perfected for ever them that are being sanctified.
In Hebrews 9:9-10. I we read that the sacrifices could never, as
touching the conscience, make the worshipper perfect, never make
perfect them that draw nigh, so that they have no more conscience of
sins. Our conscience is that which defines what our consciousness of
ourselves before God should be: Christ makes the worshipper perfect,
as touching the conscience, so that there is no more conscience of
sins. He hath perfected for ever them that are sanctified. At the
close of the chapter on Christ's priesthood we read of Himself
(Hebrews 7:28): He is a High Priest, a Son, perfected for evermore.
Here at the close of the unfolding of His work, it is said of His
saints: He hath perfected them for ever. The perfection in both cases
is one and the same. The sanctification and the perfection of the
believer are prepared as a new nature in Christ,, to be appropriated
in the daily life of faith. To know this is the secret of power.
And wherein His perfection consists we know too. (See in Hebrews 2:10
and 5:9.) A Leader in the way of glory, God made Him perfect through
suffering; perfected in Him that humility and meekness and patience
which mark Him as the Lamb, which are what God asks of man, and are
man's only fitness for dwelling with God. Having offered up prayer,
and having been heard for His godly fear, though He was a Son, yet He
learned obedience by what He suffered, and was made perfect. His godly
fear, His waiting on God in the absolute surrender of His will, His
submitting to learn obedience, His spirit of self-sacrifice, even unto
death,--it was by this that as man He was perfected, it was in this He
perfected human nature, and perfected His people too. In His death He
accomplished a threefold work. He perfected Himself, His own human
nature and character. He perfected our redemption, perfectly putting
away sin from the place it had in heaven (Hebrews 9:23), and in our
hearts. He perfected us, taking us up into His own perfection, and
making us partakers of that perfect human nature, which in suffering
and obedience, in the body prepared for Him, and the will of God done
in it, He had wrought out for us. Christ Himself is our perfection; in
Him it is complete; abiding in Him continually is perfection.
Let us press on to perfection, was the call with which we were led
into the higher-life teaching of the Epistle. Here is our goal.
Christ, by one offering, hath perfected us for ever. We know Him as
the Priest for ever, the Minister of the new sanctuary, and the
Mediator of the new covenant, who by His blood entered into the
Holiest; there He lives for ever, in the power of an endless life, to
impart to us and maintain within us His perfect life. It is the walk
in this path of perfection, which as our Leader He opened up in doing
the will of God, which is the new and living way into the Holiest.
1. The work of Christ is a perfect and perfected work. Everything is
finished and complete for ever. And we have just by faith to behold
and enter in, and seek and rejoice, and receive out of His fulness
grace for grace. Let every difficulty you feel in understanding or
claiming the different blessings set before you, or in connecting
them, find its solution in the one thought--Christ has perfected us
for ever; trust Him, cling to Him, He will do all.
2. One sacrifice for ever. We perfected for ever. And HE who did It
all, HE for ever seated on the throne. Our blessed Priest-King, He
lives to make it all ours. In the power of an endless life, in which
He offered Himself unto God, In which He entered the Holiest, He now
lives to give and be in our hearts all He hath accomplished. What more
can we need? Wherefore, holy brethren! partakers of a heavenly
calling, consider Jesus. (Andrew Murray. The Holiest of All)