CO.NSECRATB, CONSECRATION, in VOl. i.
(?) The passages quoted have led ns already to the teaching of Jesus that our sanctification is 'through the Holy Spirit/ Although this teaching is developed in John, it is not absent from the Synoptic tradition. The unpardonable sin is blas- phemy against the Holy Spirit-called 'an eternal sin' (Mk 3-J II). Luke's Ciospel substitutes 'give the Holv Spirit' for give good things' (Lk 1113, cf. Mt 7"). All the Synoptists concur m ascribing to Jesus the promise, 'The Holy Spirit shall teach you what you ought to say' (Lk 1212, Mt IO20, Mk 13"). Moreover, a large place is given to the Spirit in the sanctifica- tion of Jesus. His miraculous birth is ascribed to the Spirit (Mt 11^ Lk 13j). The descent of the Spirit upon Jesus at His baptism was the Father's anointing in response to the Son's consecration (Mk lio. 11 |i). it was 'the Spirit that drove Him into the wilderness to be tempted (Mk II2 ||). Jesus returned to His work 'ill the power of the Spirit' (Lk 4M), and He ^ "'3 la^'" ^"'"' "^'' I'l'^Pl'ew, ' The Spirit of the Lord is upon me (41«) In answer to the charge that He cast out devils bv J?^?> . ^,il^' ?ct asserted that He cast them out ' by the Spirit of Ocod (Mt 1228). These texts furnish considerable material for a doctrine of sanctification through the Spirit.
But the doctrine is stated very clearly in Jn 14-16. The Holy Spirit is described as the alter ego of Jesus : He will do for the disciples, after their Master's departure, what the latter has done for them during His earthly life (Jn I4IG i«). The Spirit of truth will abide with the disciples and will be in them (141''^). He will teach them (1426), and will guide them into all truth, declaring to them things that are to come (16i3). He will also convict the world of sin, of righteousness, of judgment (16^). The promise of the Spirit is the consolation offered by Jesus in view of His approaching departure (16") ; and His coming will secure their loyalty and their development. Indeed, it may be said that the language of Jesus suggests that the Holy Spirit will be Himself returning in His glorified spiritual nature, and con- tinuing in more complete form the work He has begun in the disciples during His ministry.
2. Christ and sanctification in the NT outside the Gospels.
(1) The teachiticj of St. Peter. — Tlie Petrine con- ceptions are simple and practical. 1 Peter exhorts to tiie practice of various virtues that go to make up tiie Christian charactei*. The starting-point for Christian sanctification is entirely reminiscent of the teaching of Je.sus : it is found in the obliga- tion of Christians as children of a holy jFather, whose holiness constrains theirs (1 P li^- is- iS). The attainment of holiness is called ' salvation ' ( 1^- ") ; and ' the two pillars of .salvation are the sufferings and death of Christ and the resurrection and exaltation of Christ ' (Beyschlag). He is tiie Son of God whose resurrection ' begat us again ' ( P). He is the Lamb whose ottering has redeemed Ciiristians from their old sins (P^-^"). He is 'the chief corner stone' of that temple of God in which Christians are jjlaced as living stones (2^- ^). He is the Example for all who are sutt'ering (2-') : especi- ally has He shown us the right attitude to sin by His .suffering for sins (2"'"'*). By giving Himself to die for us, He lias become the Siiepherd and Bishop of our souls (2-'). He is ' the Lord ' who is to be revered in our hearts (3'^). He is the ador- able Saviour whose name is potent enough to secure our devotion (2^^ 4^*). Finally, He is the coming One, whose appearing will consummate the jiurposes of God, and will perfect us in salvation (F 5'"). Thus Jesus Christ focusses all Christian effort and hope and faith upon Himself. Tiie Christ wlio lived, died, and rose again, and was exalted — the Christ of the Gospels, whom Peter had known (P*^) — is the Divine original for our sanctification, and is the Divine Mediator through whom our deliverance from sin is accomplished.
(2) The teaching of St. John. — It is to be noted tiiat St. John makes very slender use of the aytos group of words. In tiiis he is like his Master. In his First Epistle ' .sanctify' and '.sanctification' do not occur. ' Holy ' is used only once, and then in reference to God (1 Jn 2'^"). In Revelation ' holy' is found frequently. It describes God Almiahty (48), Jesus Chri,st (3'' 6^"), the City of God (IP 2P- 1* 22"), men (22"). Also in Revelation '.saints' is constantly used to describe believers in Jesus Ciirist. But though the more usual words are absent from the Epistle, it is a passionate plea for sanctification in Christ. Jolin describes sanctifica- tion under such phrases as ' walking in light ' (l'_2"), 'not .sinning' (2^ 3" o's [the idea of a pre- vailing habit being prominent]), ' keeping his commandments' (2^ 322.24 52. sj^ 'overcoming the world ' (5*- 5, cf. 2"- " 4\ and Rev 2''- "• ^« S^- 1^- 21 i2U 2F), ' having life ' or ' having eternal life ' (2^5 3"- ^^ 511.12.13.16.20^ and cf. Rev 27- 1» 3-' IS^ 17« 20i2- is 216.27 221- 2- "-i'- 19). \ The core of sanctification is love (4i«-i9). manifested toward God (2^5 4^" 5^-\ and towards brethren (2i» S'""'** 4'-i-- ="• 21)/ This sanctification is connected intimately Avith the Person and work of Jesus Christ. He is the pro- pitiation for sins, through Avhom believers are forgiven, and by whose blood they are cleansed from sin (F-22 41"). He is the Advocate upon wliom we may rely for help in the struggle M'ith sin (2^). He is the Ideal towards whom all Chris-