(2) The Pauline writings. — The doctrine of sanctification in St. Paul represents a somewhat earlier stage in apostolic thought. Both in St. Paul and in Hebrews the death of Jesus is that which establishes the new relationship Ijetween God and man (Eph 2'^- "). The unsanctified man is in a state of enmity towards God, and .sanctifica- tion means peace with God. The mind of St. Paul always tends to isolate the Cross as an act of redemption. Both Hebrews and St. Paul teach that God sent His pre-existent Son in the fle.sh (Ro 8', He 10'), but in St. Paul the Incarnation took place in order that on the Cross a curse might
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be pronounced upon sin. In both, Jesus is our representative, but in St. Paul lie is regarded as dying the death that we deserved to die. Sin exhausted its power in His crucilixion, and was set aside as a l)eaten enemy in the su)>renie demonstra- tion of the power of (!od in tlie resurrection of Jesus. God ' higlily e.xalted ' Him, and raised Him to His right liand. The epithet 'Lord' (ki'^ios) is Paul's most characteristic description of the Itisen Jesus. It carries with it the notion of authority rather than of sympathy, although the latter is by no means absent. The barrier of guilt is constituted for Paul by inability to keep the law of (Jod, understood as a moral demand quite as penetrating and comprehensive as in Hebrews. This moral inability presupposes a certain ' law ' warring in his members against the ' law ' of Uod. If we substitute 'authority' for 'law' in St. Paul, much of the ditliculty constituted bj- his apparently ambiguous use of the term vo/xos disappears. Through the death of Jesus Paul is delivered from the 'authority' of sin, which is broken, and is made subject to the 'constraint' or ' autliority ' of the love of God manifested in Jesus Christ, the Ki'/jios. The acceptance by faith of this ' autliority ' of Jesus Christ, in response to His grace and love, is the condition of being ' in Christ,' which is the characteristic Pauline phrase for the state of sanctihcation. It is a relationship to God of ' sou- ship,' of perfect freedom. 'The authority of the Spirit of life La Christ Jesus made me free from the authority of sin and of death' (Ko 8-). The Spirit that sanctifies is shed abroad in our hearts, and we cry, 'Abba, Father.' This authority that so speaks in Jesus Christ is the authority and the power of the Creator. Even Nature shall yet be on our side. Ro 8'"*- is not mere poetry. It is the utterance of a heart that looks out on a world both of men and of things that is in its misery far from God, and can yet see in it all the birth-pangs of a new creation (vv.-"--'). Amid the worst that men or things can accomplish, it is impossible to annul God's loving choice of the believer in Christ Jesus (vv.^"'").
(3) The Johnnnine tvritings. — Much of the relevant matter in this conne.vion falls more pro- perly to be treated under the art. HoLY Spirit. Here, however, it may be pointed out that the Johannine conception of sanctihcation has a strong affinity with the thought of Hebrews. In Jn 10^* Jesus in His earthly life is said to be sanctified by the Father, i.e. set apart for the holy purpose of the redemption of men, and in 17'' Jesus sanctifies Himself in death for the sake of His disciples, wlio are also ' sanctified in the truth ' by virtue of their abiding ' in Him.' As in Hebrews, the unity of Jesus and His disciples (not His immediate followers only) is a corollary of the Incarnation, but the bond is not conceived of in terms of human sympathy so nnich as in a certain semi-physical sense, due no doubt to the atmosphere of Hellenistic thought that surrounds the Johannine writings. The self-sanctification or consecration of Jesus, however, in Jn 17'" is the same as in He 10'°. He is both Priest and Victim. In the OT when God ' sanctifies ' Himself or His ' great name ' (Ezk 36-^) it is equivalent to a display of His saving power on behalf of Israel as against their enemies. In Johannine thought the Cross is the supreme mani- festation not only of Divine love, but of Divine power (Jn 12'"- '-). The Risen and Crucified Jesus 'draws all men unto himself.' This is really the same as to 'sanctify' them. In accordance also with Johannine thought, sometimes the Spirit, the alter erjo of Jesus, sometimes the Glorified Jesus, is the sanctifying agent. In experience both are the same ; Jesus is our Life. Relievers abide in Him. They carry within tbera a xp^tr/M (1 Jn '2'-") or
airipua (3'). What in St. Paul is called ' adoption corresponds in St. John to ' sanctihcation ' (1 Jn 3'). The work of the Spirit is to beget ' sons (TiKva) ol God.'
2. Sanctiflcation and the Christian ethic. — It n extrcnjcly iiiipurtiinl that the NT teaching on the previous aspect of sanctilication sliuuld be em- iihasized, in order that the inalienable connexion uetween the Christian religion and Christian morality should be preservcil. In other words, the N't teaches everywhere that what a man believes has an all-determining effect on what he is and what he does. Every act of faith is in the NT an ethical force. The passages which contain ethical precepts (including the Sermon on the Mount) cannot be understood apart from the doctrinal teaching. All is ex irl<rT(us ei's Triarif. 'This is the victory that hath overcome the world, oven our faith' (1 Jn 5*).