FOR BOTH HE WHO SANCTIFIES AND THOSE WHO ARE SANCTIFIED ARE ALL FROM ONE
FATHER: te gar hagiazon (PAPMSN) kai oi hagiazomenoi (PPPMPN) ex henos
pantes: (He 10:10,14;
13:12; John 17:19) (Those who are sanctified - He 2:14; John 17:21; Acts
17:26; Galatians 4:4)
He Who sanctifies - Referring to Jesus, who goes on to emphasis the
unity or oneness He has with those who are His by grace through faith in the
New Covenant (see study on
The Oneness of Covenant
and
Oneness Notes
- note - this is NOT in any way associated with the cultic teaching of
so-called
Oneness Pentecostal theology or "Jesus
only" teaching!)
The sanctification made possible by the Lamb of God (Jn 1:29) is emphasized
in the epistle to the Hebrews (undoubtedly because of their Jewish
background, familiarity with and reliance upon ritual of animal sacrifices,
etc)...
For if the blood of goats and bulls and the ashes of a heifer sprinkling
those who have been defiled, sanctify for the cleansing of the flesh, 14 how
much more will the blood of Christ, who through the eternal Spirit offered
Himself without blemish to God, cleanse your conscience from dead works to
serve the living God? (He 9:13, 14-notes)
By this will we have been sanctified (Positional
sanctification - made holy before God at a point in time and still holy
= the permanence of our position in Christ is emphasized by use of the
perfect tense
which speaks of the enduring/eternal effect never to be "undone" [this verse
among many refutes the false teaching that a genuine believer can lose their
salvation]! Hallelujah! Glory!) through the offering of the body of Jesus
Christ once for all. (He 10:10-note)
For by one offering He has perfected for all time those who are (present
tense,
passive voice
= being [by the Spirit's power, not our
power] continually) sanctified (Practical sanctification - the
day by day outworking of who we are in Christ positionally - see 1Th 4:3-note.
This is a process whereas He 10:10 is our position). (He 10:14-note)
Comment: 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.) (See
John Piper's entire message "Perfected for All Time by a Single Offering")
Therefore Jesus also, that He might sanctify the people through His
own blood, suffered outside the gate. (He 13:12-note)
In His great prayer in John 17 just preceding His arrest, trial and
crucifixion, our Lord prayed...
And for their sakes I sanctify Myself, that they themselves also may
be sanctified (set apart, made holy) in (the sphere of, in the
atmosphere of) truth. (John 17:19) (Cp His earlier words in John 17:17
"Sanctify
(aorist
imperative)
them in the truth; Thy word is truth.")
MacDonald notes that...
The next three verses emphasize the perfection of Jesus’ humanity. If He is
going to regain the dominion which Adam lost, then it must be demonstrated
that He is true Man. (MacDonald,
W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)
Spurgeon comments...
He who sets them apart and they who are set apart “are all of one.” They
are of one nature, and they have one destiny before them.
Does not this bring very sweetly before you the close relationship of
Christ to His people? He has espoused their nature, and He owns it by
calling them brethren.
One family; one by nature with Christ our glorious Head.
Oh, this blessed condescension of Christ! We are often ashamed of ourselves;
alas! we are sometimes so base as to be ashamed of Him; but He is never
ashamed to call us brethren.
Sanctifies (37)
(hagiazo form
hagios
= 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, to make holy, to consecrate (as of things
set apart for sacred purposes).
A
sanctified person or thing is one set apart from ordinary uses to be for
God’s own possession, use, and enjoyment. The opposite of sanctification is
profanation. Without going into detail, it should be noted that there are
four types of sanctification in the Bible: pre-conversion sanctification,
positional sanctification (our initial salvation experience when we were
justified by faith in Christ, representing a one time setting apart),
practical sanctification (where believers live day by day, thus representing
an ongoing event until the next stage of our salvation), and perfect
sanctification (or glorification, when we see Jesus we will be like Him,
1John 3:2, 3). (See also related topic
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. n general, Christians are called "holy ones"
indicating that they are those who are freed from the impurity of
wickedness, having been brought near to God by their faith and sanctity.
This latter meaning is seen in Acts were Luke records Jesus' charge to Paul
to go to the Gentiles...
to
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
26:18)
Objectively, hagiazo speaks of setting apart of Christ and His church
acknowledged as being God's own possession which is set apart for a holy
purpose. For example Paul writes that...
And such were some of you (he has just described unrighteous deeds and
attitudes); but you were washed, but you were sanctified (aorist
tense
=
past, completed action speaking of their initial salvation experience), but
you were justified in the name of the Lord Jesus Christ, and in the Spirit
of our God. (1Cor 6:11)
Subjectively, hagiazo speaks of spiritual and moral preparation,
of making one holy or purifying them as Paul wrote to the Thessalonians...
Now may the God of peace Himself sanctify (describes the daily
setting apart from profane gradually conforming the believer into the image
of Christ, the Holy One) you entirely; and may your spirit and soul and body
be preserved complete, without blame at the coming of our Lord Jesus Christ.
(see note
1Thessalonians 5:23)
Comment: Believers compose the Church, the Body and Bride of Christ,
who is to be eagerly expecting the Bridegroom's imminent return to sweep
away His beloved, which motivates the Bride to make herself ready, clothing
herself with fine linen which speaks of the righteous acts of the saints,
the holy ones enable by the Holy Spirit carrying out holy actions and deeds
- i.e., being sanctified.
Those who are sanctified - "Those who are continuously being
sanctified" describes an ongoing process - practical sanctification =
progressive sanctification = present tense salvation (see notes on the
Three Tenses of Salvation)
And so both occurrences of
hagiazo in this verse are in the
present tense
indicates continuous activity. The first use is in the
active voice
indicating it is the Lord Jesus' continual work in our life. The second use
is in the indicating that believers are continually being acted upon by an
external agent to bring about the experience of holiness. Holiness is
not just our "position" in Christ, but must be become our experiential
possession through Christ. We must seek and strive for this to be our life-style,
and such a supernatural state is only
made possible by the indwelling Spirit working in the heart of the
surrendered saint. Try to be holy on your own and you will fail miserably.
Oh, to be sure, you might
possibly impress men but you will not be pleasing your Father in heaven Who sees the
motives of your heart! Seek not the praises of men but of God Alone! (See
also
Holiness Quotes;
Pursuit of holiness;
Jehovah Mekeddeshem - the LORD Who
Sanctifies)
Jesus is our Sanctifier...
Hebrews 9:13 (note)
For if the blood of goats and bulls and the ashes of a
heifer sprinkling those who have been defiled sanctify for the
cleansing of the flesh,
14 (note)
how much more will the blood of Christ,
who through the eternal Spirit offered Himself without blemish to God,
cleanse your conscience from dead works to serve the living God?
Hebrews 13:12 (note)
Therefore Jesus also, that He might sanctify the
people through His own blood, suffered outside the gate.
In sum, sanctification
is a process in this verse, just as
in He 10:14
(note), and is not a single act. In
He 10:10
(note) the
perfect tense defines a completed state of being set apart or sanctified and thus
believers are "positionally" in Christ are complete in Him (Col
2:10-note)
but experientially as we as believers grow in the grace and the knowledge of
our Lord and Savior Jesus Christ (2Pe 3:18-note)
we are being continuously being set apart from the world and to God
(practical or progressive sanctification). For this reason Paul prays
for the continual setting apart of believers in Thessalonica (1Th 5:23-note).
This process of daily being set apart more and more from the profanity of
the world and unto God is analogous to Joshua getting ready to enter the
Promised Land, God declaring to His choice servant...
Every place on which the sole of your foot treads, I have given it to you,
just as I spoke to Moses. (Joshua 1:3).
In that passage although all the land was Israel's by God's promise, Joshua
nevertheless had to lay hold of this possession by faith (obediently going
into the land in God's power cp Zech 4:6). For example, the circling of
Jericho (Joshua 6:2ff) shows Who has the power to conquer "walled" cities.
It is the same in our life -- we are positionally sanctified at the moment
of our new birth and are complete in Christ (Col 2:10-note).
We have been filled with the fruit of righteousness (Php 1:11-note)
at the moment of salvation. But now we must be continuously set apart by
God, and as we are we lay hold progressively of our "Promised Land" so to
speak. On one side our responsibility, like Joshua, is to work out our
salvation by walking out in faith (faith equating with obeying) His Word
(His Word equating with His will). Balancing our responsibility on the
other side is the sovereign hand of God Who is in us both to work and to
will to His good pleasure (Php 2:12, 13-see notes
Php 2:12;
13).
And this entire process is bathed in prayer that God would sanctify us
entirely (cp 1Th 5:23-note). This is quite a mystery and difficult to fully
comprehend but it is the Truth of God's Word. Let us walk in it, not be
conformed to this world but being transformed by the renewing of our minds
(Ro 12:2-note)
that ultimately the Father would be glorified (Mt 5:16-note)
in our lives. (cp Paul's desire, delightful duty and dependence - Col 1:28,
29-noes
Col 1:28;
1:29)
From one Father - Note that Father is in italics
in the NAS, which indicates that the translators have chosen (appropriately)
to add the word Father (Greek - pater) even though that word is not
present in the original Greek text.
Jameison adds that God is Father but...
not in the sense wherein He is Father of all beings, as angels; for these
are excluded by the argument (He 2:16-note);
but as He is Father of His spiritual human sons (Ed: See how one gains
entrance into this family - John 1:12,13), Christ the Head and elder
Brother, and His believing people, the members of the body and family. Thus,
this and the following verses are meant to justify his having said, "many
sons" (He 2:10-note).
Of one is not "of one father Adam," or "Abraham," as BENGEL and
others suppose. For the Saviour's participation in the lowness of our
humanity is not mentioned till He 2:14
(note),
and then as a consequence of what precedes. Moreover, "Sons of God" is, in
Scripture usage, the dignity obtained by our union with Christ; and our
brotherhood with Him flows from God being His and our Father. Christ's
Sonship (by generation) in relation to God is reflected in the sonship (by
adoption) of His brethren.
Spurgeon comments that...
The Christ and the Christian are one,—the Man Christ Jesus and the men whom
he redefined are one. He has so become partaker of our nature that now we
are one family, and he is not ashamed to call us brothers. Am I addressing
any who are ashamed of Christ, or who are ashamed of God's poor people, and
who would not like to be known to be members of a poor church? Ah! how you
ought to despise yourselves for having any such pride in your hearts, for
Christ is not ashamed to call his people brethren! Oh, what wondrous
condescension! He has done this many times in the Psalms, where he speaks of
his brethren
FOR WHICH REASON HE IS NOT
ASHAMED TO CALL THEM
BRETHREN: di he aitian ouk epaischunetai (3SPAI) adelphous autous kalein
(PAN): (He 11:16; Mark
8:38; Luke 9:26) (Call - Matthew 12:48, 49, 50; 25:40; 28:10; John 20:17; Ro
8:29)
JESUS CALLS US
"BRETHREN"!
In a parallel passage in Hebrews 11, the writer testifies concerning those who
have fallen asleep in faith declaring
that...
they desire a better country, that is a heavenly one
(Ed: What they were LOOKING for
determined/radically impacted what they were LIVING for? How about you
beloved - what are you LOOKING for?). Therefore (why
"therefore"? Compare "for that reason" in the present passage -
see also
terms of conclusion)
God is not ashamed to be called their God; for He has prepared
a city for them. (He 11:16-note)
Who will the Lord Jesus be ashamed of? In the gospels Jesus declares that...
For whoever is ashamed
(epaischunomai)
of Me and My words in this adulterous and sinful
generation, the Son of Man will also be ashamed
(epaischunomai)
of him when He comes (see
Second Coming)
in the glory of His Father (Mt 24:30, 31, 25:31, 26:64) with the holy
angels. (Mk 8:38, Lk 9:26, cp 2Ti 2:12b -
note;
contrast
Mt 10:32, 33)
For this reason -
What reason
(term
of conclusion)?
What has he just explained?
Are believers now not members of God's family (by grace through faith Eph
2:8, 9-note,
Jn 1:11, 12, 13, Ro 8:16-note)?
Not ashamed - He uses the negative particle ou/ouk which
signifies absolute negation. This is amazing grace - the Holy One of Israel,
the Messiah Himself, is absolutely not ashamed to claim us as
His brothers! Surely this should be cause for a pause that offers a
sacrifice of praise and thanksgiving (and even that made possible by the
very One Who forever calls us "brethren"! (cp Heb 13:15-note,
cp Ro 11:32-note,
Ro 11:33, 34, 35, 36-notes)
Ashamed (1870)
(epaischunomai from epi = upon + aischuno = to put to
shame) is a consciousness of guilt or of its exposure. It is
that which causes (or should cause) one to blush. It represents a fear of
embarrassment that one's expectations may prove false, something that Christ
does not exhibit because He knows His own sheep and His sheep know Him (cp
Jn 10:14).
Jesus will not blush when He calls you brother or sister. Hallelujah, for
the outpouring of God's boundless mercy and amazing grace!
The amazing statement that the Son of glory is not reluctant or ashamed to
call the redeemed his "brethren (and "sistern")"! We as the set apart ones,
the saints of God and spiritual brothers and sisters of the the Lord Jesus
Christ have the same God as Father. This is an indescribable condescension
on the part of our glorious Lord! Notwithstanding His superior and exalted
dignity, He is not ashamed to call us His brethren!
A. B. Bruce comments on not ashamed noting that...
On the contrary, He calls them brothers with all His heart, with the fervour
of love, with the eloquence of earnest conviction. (Epistle to the Hebrews.
Minneapolis: Klock & Klock, 1988)
Brethren
(80)
(adelphos from a = denoting unity + delphús = womb) is
literally those born from the same womb and describes those males having the
same father and mother. Figuratively adelphos defines a close
associate of a group of persons having well-defined membership and as used
here and other places in the New Testament speaks of fellow believers in
Christ Who as set them apart to be His possession and Who continues to set
them apart from the profane world. Adelphós
generally denotes a fellowship of life based on identity of origin, e.g.,
members of the same family.
Believers are united in Christ as brothers in the family of God.
Having been "born again"
spiritually, "children of God" (Jn 3:3; 1:12), we are brothers in Christ.
Wuest sums up this supernatural relationship writing that the...
one source is God the Father. The Son in His deity proceeds by eternal
generation from God the Father. In His humanity, He finds His source in God.
The saints find the source of their sonship in God the Father.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
Hughes looks at this
passage in the cultural light (context)
of the first century Hebrew readers commenting...
Now think for a moment of those in the
little house-church who are so transfixed by the fear of death, who feel so
alone. The healing message to them is that Jesus, the Pioneer/Captain of
their salvation, is proudly affirming His solidarity with them. And this is
not "empty religious rhetoric, or pious sentimental exaggeration."
(David Gooding. An Unshakeable Kingdom-Grand Rapids, MI: Eerdmans, 1989). He
means exactly what he says: they are His brothers and sisters, and He is
proud of it! This bold statement of the fact of solidarity, taken to heart,
will begin to loosen the paralyzing grip of their fear. (Hughes,
R. K. Hebrews: An Anchor for the Soul. Volume 1. Crossway Books;
Volume 2 or
Logos)
Dearly beloved of God, are you
continually fearful of not being accepted (or of being rejected by others)?
Contemplate (Meditate
on) your Lord's
acceptance (the consummate "acceptance") and let this truth of your
begin to renew your mind and thereby (with your mind renewed, cp notes
Romans 12:2;
Philippians 4:8;
4:9)
allay your fears concerning the present.
