Sanctification by the Blood of Christ

Holiness, the False and the True - by H. A. Ironside

Eternal THE great theme of the epistle to the Hebrews is that aspect of sanctification which has been designated positional, or absolute; not now a work wrought in the soul by the Holy Spirit, but the glorious result of that wondrous work accomplished by the Son of God when He offered up Himself to put away sin upon the cross of Calvary. By virtue of that sacrifice the believer is forever set apart to God, his conscience purged, and he himself transformed from an unclean sinner into a holy worshiper, linked up in an abiding relationship with the Lord Jesus Christ; for "both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren" (Heb. 2:11). According to 1 Cor. 1:30, they are "in Christ Jesus, who of God is made unto us ... sanctification." They are "accepted in the Beloved" (Eph. 1:6). God sees them in Him, and looks at them as He looks at His Son. "As He is, so are we in this world" (1John 4:17). This is not our state. No believer has ever been wholly like the Lord Jesus in a practical way. The highest and best experience would not reach up to this. But as to our standing (our new position), we are reckoned by God to be "as He is."

The basis of all this is the blood-shedding and blood-sprinkling of our Saviour. "Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (Heb. 13:12). By no other means could we be purged from our sins and set apart to God.

The main argument of the epistle is very fully developed in chapters 8 to 10, inclusive. There the two covenants are contrasted. The old covenant asked of man what it never got—that is perfect obedience; because it was not in man to give it. The new covenant guarantees all blessing through the work of Another; and from the knowledge of this springs the desire to obey on the part of the object of such grace.

In the old dispensation there was a sanctuary of an earthly order; and connected with it were ordinances of a carnal character, which nevertheless foreshadowed good things to come—the very blessings we are now privileged to enter into the enjoyment of.

But in the tabernacle God had shut Himself away from sinful man, and He dwelt in the holiest of all. Man was shut out. Once only every year a representative man, the high priest, went in to God, "but not without blood." Every great day of atonement the same ritual service was performed; but all the sacrifices offered under the law could not put away one sin, or "make him that did the service perfect as pertaining to the conscience."

The perfection of Hebrews, let it be noted, is not perfection of character or of experience, but perfection as to the conscience. That is, the great question taken up is, How can a polluted sinner, with a defiled conscience, procure a conscience that no longer accuses him, but now permits him unhinderedly to approach God? The blood of bulls and of goats cannot effect this. Legal works cannot procure so precious a boon. The proof of it is manifest in Israel's history, for the continual sacrifices proved that no sacrifice sufficient to purge the conscience had yet been offered. "For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins" (chap. 10:2).

How little do holiness professors enter into words like these! "Once purged!" "No more conscience of sins!" What do such expressions mean? Something, dear reader, which, if but grasped by Christians generally, would free them from all their questionings, doubts, and fears.

The legal sacrifices were not great enough in value to atone for sin.

This having been fully attested, Christ Himself came to do the will of God, as it was written in the volume of the book. Doing that will meant for Him going down into death and pouring out His blood for our salvation: "By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (10:10). Observe, then, that our sanctification and His one offering stand or fall together.

We believe the record, and God declares "we are sanctified." There is no growth, no progress, and certainly no second work, in this. It is a great fact, true of all Christians. And this sanctification is eternal in character, because our great Priests work is done perfectly, and is never to be repeated, as the following verses insist: "For by one offering He hath perfected forever them that are sanctified" (ver. 14).

Could words be plainer or language more expressive? He who doubts shows himself either unwilling or afraid to rest on so startling a truth!

That one true sacrifice effectually purges the conscience once for all, so that the intelligent believer can now rejoice in the assurance that he is forever cleansed from his guilt and defilement by the blood-sprinkling of Jesus Christ. Thus, and thus only, the sanctified are perfected forever, as regards the conscience.

A simple illustration may help any who still have difficulty as to this expression, peculiar to Hebrews, "a purged conscience." A man is in debt to another who has again and again demanded payment. Being unable to pay, and that because he has unwisely wasted his substance, and this known to his creditor, he becomes unhappy when in the latter's presence. A desire to avoid him springs up and takes control of him. His conscience is uneasy and defiled. He knows well he is blameworthy, yet he is incapable of righting matters. But another appears, who, on the debtors behalf, settles the claim in the fullest manner, and hands to the troubled one a receipt for all. Is he now afraid to meet the other? Does he shrink from facing him? Not at all; and why? Because he has now a perfect, or a purged, conscience in regard to the matter that once exercised him.

It is thus that the work of the Lord Jesus has met all God's righteous claims against the sinner; and the believer, resting upon the divine testimony as to the value of that work, is purged by the blood of Christ and "perfected forever" in the sight of the Holy One. He is sanctified by that blood, and that for eternity.

Having been turned from the power of Satan unto God, he has the forgiveness of sins, and is assured of an inheritance among them that are sanctified by faith that is in Christ Jesus (Acts 26:18).

But there is an expression used farther on in the chapter that may still perplex and bewilder those who have not apprehended that profession is one thing, and possession another. In order to be clear as to this, it will be necessary to examine the whole passage, which I therefore quote in full, bracketing the expression referred to. "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries.

He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and [hath counted the blood of the covenant, wherewith he was sanctified], an unholy thing, and hath done despite unto the Spirit of grace?" (Heb. 10:26-29).

In what we have already gone over we have seen that he who is sanctified by the one offering of Christ upon the cross, that is, by His precious blood, is perfected forever. But in this passage it is equally plain that one who counts the blood of the covenant, wherewith he was sanctified, an unholy thing, shall be forever lost. In order not to miss the true force of this for our souls, it is necessary that we give some attention to what we have already designated "positional sanctification." Of old all the people of Israel, and all who were associated with them, were set apart to God both on the night of the passover and afterwards in the wilderness. But this did not necessarily imply a work of the Spirit in their souls. Many were doubtless in the blood-sprinkled houses that solemn night, when the destroying angel passed through to smite the unsheltered first-born, who had no real faith in God. Yet they were by the blood of the Lamb put in a place of blessing, a position where they shared in many hallowed privileges. So afterward with those who were under the cloud and passed through the sea, being baptized unto Moses in the cloud and in the sea. All were in the same position. All shared the same outward blessings. But the wilderness was the place of testing, and soon proved who were real and who were not.

At the present time God has no special nation, to be allied to which is to come into a position of outward nearness to Him. But He has a people who have been redeemed to Himself out of all kindreds and tongues and peoples and nations, by the precious blood of the Lamb of God. All who ally themselves by profession with that company are outwardly among the blood-sheltered: in this sense they are sanctified by the blood of the covenant. That blood stands for Christianity, which in its very essence is the proclamation of salvation through Christ's atoning death. To take the Christian place therefore is like entering the blood-sprinkled house. All who are real, who have judged themselves before God, and truly confided in His grace, will remain in that house.

If any go out, it proves their unreality, and such can find no other sacrifice for sins; for all the typical offerings are done away in Christ.

These are they of whom the apostle John speaks so solemnly: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out that they might be made manifest that they were not all of us" (1 John 2:19). (In the KJV, the italicized addition "no doubt," is superfluous; the passage is complete without it, It is a positive statement, and admits of no exception.)

These unreal ones were positionally sanctified; but as they were ever bereft of faith in the soul, they "went out," and thus did despite to the Spirit of grace, and counted the blood of the covenant, wherewith they were sanctified, an unholy thing. These sin wilfully, not in the sense of failing to walk uprightly merely, but as utterly abjuring, or apostatizing from Christianity, after having become conversant with the glorious message it brings to lost men.

But where it is otherwise, and the soul is really resting on Christ, positional sanctification becomes eternal: because the sanctified and the Sanctifier are, as we have seen, linked up together by an indissoluble bond. Christ Himself is made unto them wisdom, and this in a threefold way: He is their righteousness, their sanctification, and their redemption.

Here is holiness! Here is an unassailable righteousness! Here is acceptance with God. "Ye are complete in Him," though daily needing to humble oneself because of failure. It is not my practical sanctification that gives me title to a place among the saints in light, It is the glorious fact that Christ has died and redeemed me to God. His blood has cleansed me from all, or every, sin; and I now have life in Him, a new life, with which guilt can never be connected. I am in Him that is true. He is my sanctification, and represents me before God, even as of old the high priest bore upon his mitre the words "Holiness unto the Lord," and upon his shoulders and his heart the names of all the tribes of Israel. He represented them all in the holy place. He was typically their sanctification. If he was accepted of God, so were they.

The people were seen in the priest. And of our ever-living High Priest we may well sing:

"For us He wears the mitre

Where holiness shines bright;

For us His robes are whiter

Than heaven's unsullied light."

That there should be a life of corresponding devotedness and separation to God on our part no Spirit-taught believer will for a moment deny, as we will now consider.