IjTTERAxrRE. — Fof solar nivtli theorv see Commentaries on Judges hv G. F. Moore (ICC. ISO.'ijand K. Budde(/-)ns Ruck del- liichier. ISO") : J. G. Frazer, The Golden liumilfi, lilUH, iii. won. ; A. Jeremias, The (IT in the Lir/ht of the Ancient Kast, Eiig. tr., 2 vols., 1911, ii. 16911. J AMES STKAHAN.
SAMUEL (Zanoir/iX). — Samuel is named in the roll of the OT heroes who lived and died in faith (He IP'-). His unique position in the history of Israel is indicated by two phrases in Acts — 'all the prophets from Samuel ' (3-''), and God ' gave them judges until Samuel the prophet' (13""). He is regarded as the last of the Judges and the first of the Prophets. In one stratum— the earliest — of the two books which bear his name he is the ' seer' of a small town ; in another he is the ' judge' who rules over the whole people ; in a third he is the 'propliet' who speaks like an Amos or a Hosea. But the difficult critical problems raised by the composite story of his life and achievements (see artt. ' Samuel ' in HDB and EBi) have no bearing upon the NT passages in which he is mentioned. Tliat he played a highly important r61e, religious and political, as representative of Jahweh and as king-maker, at a turning-point in Hebrew history is a fact which criticism leaves unshaken.
Jame.s Strahan.
SANCTIFICATION.— The meaning of ayia<rij.is in the NT is in conflict with its etymological form. The word (as also the verb ayiafu) etymological Ij' suggests a process, a gradual advance in moral attainment, an ethical emphasis. In the NT generally, however, the word expresses a state, a position of religious attainment, a religious emphasis. To 'sanctify' is to 'make holy,' and the word ' holy ' essentially implies a certain relationship to God (.see artt. Saint, Holiness). Perfection of moral character is a derivative but necessary result of holiness, and not, strictly speaking, holiness itself. The ' saint ' develops a certain type of character in accordance with certain inward moral demands that are essential to the preservation of the ' holy ' relation to (Jod. In the NT this God is the God and Father of Jesus Christ. 07105 being 'that which belongs to God,' ' sanctify ' means ' to make to belong to God,' ' to dedicate ' to God. The precise kind of relation- ship between God and the object 'sanctilied' is determined by the nature and situation of the object. Thus in Hebrews, where the religious prolileni is focused in the question of providing a valid worship for those debarred from the Tem])le services, the ' people ' are ' sanctilied ' through the blood of Christ, and thereby enabled to become a 'worshipping' people, standing in the relation of 'worshippers' to God, inasmuch as the sacrilice of VOL. II. — 29
Jesus was oll'ered ' outside the gate,' i.e. outside the sacred enclosure of the Holy City (He 13'-'). On the other hand, the barrier to the holy relation- ship may be a moral one, as in 1 Co ti"". It is the removal of this barrier of guilt, or alienation from God, through the death of Jesus, that is emphasizeil in the striking words, koI raOrd ri^es ijTt ' dWd dwfXovaaade, dXXd Tj^ftdaOrire, dXNd edmatwOTiTf 4v Ti^ 6vbfiaTi Tou tcvplov 'Itjaov XpiffTou Kal iv ri^ TTffi'^aTt Tov deov ijfiuiv. dn(\oi'(TaiT0€ refers to Chris- tian baptism, as im])lying penitence and fiiilh on the part of the worshipper. The conjunction of ir)idu0iiTe and iSiKaiJiOriTe, and above all the order in which thej' are mentioneil, show that in Chris- tian e.\iierience no real distinction in time can be drawn between justification and sanctilication (if. He 10'", where riyiaaixivoi clearly has atlinity witli Pauline justification). Whi'ii the NT — St. Paul in particular — .speaks of justification and sanctilica- tion, it really speaks of justified and sanctilied men and women, and has little concern with the theologi- cal abstraction. Justification and .sanctification ai e both ' works of God's free grace ' {Shurtrr Caterhism , 1(148). In both, God is the determining agent. The man who is 'justified' knows that God is not an enenfy, but a friend. The 'sanctified' man knows also that he is now in a new relationship to God as son or chiM, and that in answer to the ]iar- doning grace in justification a certain subjective attitude on his part must bring forth fruit in moral life. He must walk worthily of his vocation or standing before God. A good .analogy with sancti- fication is patriotism, which is a social and political eimdition of individual life, in whose creation the individual has, strictly spe.aking, no part ; which also carries with it certain practical duties that can be refused only at the cost of disloyalty to the State. Thus we are called on to ' ren(h>r unto God the things that are God's,' as to ' C;u.sar the things that are C.i'sar's.' In other words, just as we are born members of a certain family, and citizens of a particular St.ate, so as Christi.ans we are ' born again ' in Christian baptism into an obedience to the rule or Kingdom of God, and a res])onsibility for all the corresponding social duties that ought to be maintained as between man and man. 'I'lie Christian is 'a new creation in Chri.st' (2 Co 5"). He lives in a new world, where there st.ands out sharply a distinction between things ]ieriiianent and things transient, things seen and things unseen ; where a new moral valuation is at work ; where the humblest .and most despised individn.-il <daims a new, loving interest as one for whom Christ died. In the experience of ' conversion ' or ' regeneration,' symbolized in Christian baptism, lies the root-idea of sanctification. The 'saint' belongs to God, and therefore thinks of things and men as God thinks of them. The determining agent in sanctilication everywhere, both in experi- ence and in the condnct that follows from it, is God, as revealed in the Cross and resurrection of Jesus Christ. It is quite true that, as we shall see Later, sanctilication is not incompatible with moral eilbrt and ilaily renewal; indeed it implies them (2 Co 4'", Col 3»'-, Kph 4-'-"-). Yet in the act ol sanctification, God has already exerted all His power, .and the development of the Christian character is but the devel(q>nient of power already present in the individual '.saint.' tiod gives man a part in His own holiness, taking him out of the sphere of ungodliness, ' the authority of darkness,' and tr.anslating him into the s])here of His own purity, 'the kingdom of the son of his love' (Cnl i'»).