Sanctification is applied justification

Heb 10:14 marg "perfecting for all time those who are being sanctified"

God the Father sanctifies Jude 1

By the Spirit 2 Thess 2:13;

In the name of Christ 1 Cor 6:11.

Biblical self-denial is not asceticism

(Gal 6:1 KJV) Brethren, if a man be overtaken in a fault, ye which are

spiritual, restore such an one in the spirit of meekness; considering thyself,

lest thou also be tempted.

(1 Cor 3:1 KJV) And I, brethren, could not speak unto you as unto spiritual,

but as unto carnal, even as unto babes in Christ.

Baker's Evangelical Dictionary of Biblical Theology

Spirituality

Hebrew Spirituality. Hebrew spirituality is a life lived within the framework

defined by God's saving Acts in his history with his people. This sacred history

is reflected in the faith of the community and its liturgy, particularly as that was

rehearsed in annual commemorations (such as Passover) and centered around

the temple and its practices.

The individual appropriated this history and identity, especially in his or her

prayer life. The Psalter, for instance, supplied worshipers with prayers to

express petitions, praise, thanksgiving, and repentance, just as the Psalter

would do for Christians.

Israel's prayer life went beyond the Psalter, though. Intercession, especially for

the sins of a people, stretch from Abraham (Gen 20:7) to Amos (Amos 7:1-6).

God is even argued with, particularly to persuade God that the pray-er's cause

is just and that God would be benefited if the request were granted (Gen 18:25;

Exod 32:11-12).

This reflects a conception of God as one who enters into a dialogical

relationship with his people. He is concerned for his people's needs, angry at

their sins, and even open to a change of mind (Exod 32:7-14; Num 14:13-25; 1

Sam 8:4-22). He can also be absent from and silent to his people (Job 23:8-9;

Psalm 30:7; Hab 1:2), or present to and seen by his people (Psalm 42:2;

84:7).

Much of Hebrew spirituality focuses on God's presence in this life. Though his

presence is sometimes dreaded or not always desired (e.g., Job 23:15-17;

Psalm 51:9), God's absence is painful to endure (Psalm 51:11). Life is to be

lived in the consciousness of God's presence; death (sheol) usually means the

loss of consciousness, the absence of God, and the cessation of the praise of

God (Psalm 6:4-5; 88:3-6; Eccl 9:5-6, 10).

Those who truly experience life are those who obey God and are penitent and

humble in God's presence (Deut 30:15-20; Psalm 119). For this reason,

obedience to the law is central in Hebrew spirituality, for the law of God is

virtually the presence of God in his people's midst. The law expresses the

mind of God and his intentions for his people, let alone for all of his creatures.

Thus, one is to meditate on, study, and keep the law (Deut 6:4-9); by so doing,

the Hebrew was perhaps exercising the equivalent of the Christian way of

practicing the presence of God.

Christian Spirituality. In order to appreciate what Christian spirituality is, we

must first clarify what it is not. Christian spirituality is not a gnostic

renunciation of the created world nor the Platonic flight of the soul from the

body. The world is the object of God's love (John 3:16), and we are to glorify

God in our bodies (Rom 12:1; 1 Cor 6:19-20). Furthermore, such attitudes fly in

the face of appropriating the Christian doctrine of the creation and the

incarnation. Spirituality must be practiced in this world, which God made good

(Mark 7:19) and which God is in the process of redeeming (Rom 8:18-25). As

in the Old Testament, spirituality does not imply that one is to flee this world to

find God, but that one must find God and grow in grace in this world, even

discovering avenues (i.e., spiritual disciplines) in and through the physical

realm for spiritual growth.

Christian spirituality begins with our redemption in Christ. We are baptized into

Christ: We die to sin and the "old man" and we are made alive to God as a

new creation (Rom 6:3-11; 2 Cor 5:17). True spirituality, then, is not a human

self-help program or a means of justifying ourselves (Gal 2:15-21). It begins

with a divine call, rebirth, and conversion (John 3:3-8; Acts 2:38-39) wherein we

admit we are helpless to help ourselves in our bondage to sin and enmity with

God (Rom 5:6-11).

With this foundation clearly in mind, Christian spirituality has to do primarily

with sanctification. It requires divine grace (first and always) and deliberate

human cooperation. It is neither a passive quietism nor a triumphalist activism.

(This combination is epitomized by Paul in 1 Cor 15:10). So, spirituality has to

do with holiness, which is the restoration of the human person to what he or

she was created to be. One could say that holiness involves the recovery of

wholeness—the integrity of our lives as they are being restored by the Spirit.

This is a process, depicted by several metaphors in Scripture. We are to be

trees whose roots are firmly established in Christ planted by streams of

nurturing water (Eph 3:17). We are people of "the Way"—sojourners on a

journey (Acts 9:2; 1 Peter 2:11). We are "born again" and meant to grow from

infancy to adulthood, sustained on a diet of rich spiritual food (John 3:3; Heb

5:12-14).

The goal of the process is to be renewed in holiness, righteousness, and

knowledge after the likeness of God (Eph 4:24; Col 3:10), or, what is the same

thing, to become more like Jesus Christ by whose stature our maturity is

measured (Eph 4:13-16). The goal is to acquire a Christian construal of

everything. How does one acquire such a Christian construal of everything?

The process is similar to that which we have found in Hebrew spirituality. It is

formed by what one reads and listens to, the people with whom one

associates (hence the importance of the church in Christian spirituality), the

activities in which one engages, the way one eats, and so on, but above all it

is formed by what one loves. When a Christian mixes the Christian construal

with other construals (such as a materialistic conception of the world), then

there is a kind of double vision that leads to conflicts, hypocrisy, and the like

(see Matt 6:19-24). We need a single focus—a total devotion to God (Matt

6:33). This is simplicity, and it requires the grace of God and our response of

total sacrifice and the transformation of our minds (Rom 12:1-2).

Developing and keeping this single focus is accomplished by spiritual

disciplines like Bible reading, meditation, prayer, fasting, church attendance,

giving things away, and serving others. Initially, this begins by repenting

(metanoia [metavnoia]— turning our spiritual eyes away from our former

conceptions of the world to see life from Christ's vantage point), followed by

concentrating on, focusing on, conceptualizing, and even imaging Christ's

character and God's presence and activity primarily through Scripture reading

and prayer in the context of the fellowship of believers. (Recall the Hebrew and

later Jewish focus on God's presence and the law.)

These disciplines mold and shape the embodied self. They are activities of

mind and body intentionally undertaken to bring our entire person into effective

cooperation with God's work. So, they are means to an end—like a balloon

angioplasty that opens up our spiritual arteries to receive and circulate divine

grace. They put us in a condition whereby God's grace can really work on us.

Our minds and bodies are then usable as instruments of righteousness (Rom

6:12-14; 12:2).

By these disciplines the Christian is not simply copying Jesus Christ as a

model (as in Sheldon's In His Steps), though "putting on Christ" might mean

that the Christian sometimes Acts like Christ even if he or she does not yet

understand why (Rom 13:11-14). Nor is one merely accepting the values of

Jesus (as in nineteenth-century liberalism). The Christian is learning

Christlikeness by sharing Christ's life in an organic way (John 15:1-17;

17:20-24). We share in the life of the risen Christ through the Holy Spirit who

indwells us and who groans in us for the completion of our redemption (Rom

8:22-27). This indwelling is creative and transforming. It has been called

"sanctifying" or "habitual" grace because it is not just a momentary help, but a

vital source of holiness. Through this work of the indwelling presence of the

Spirit of Christ and our response we come to have the "mind of

Christ"—Christ's way of seeing the world that becomes "second nature" in us

(Php 2:1-5). This is coming to "know" Christ—to become like him in his death

and to share in the power of his resurrection (Php 3:3-11; 1 Peter 4:12-5:11).

The result is that obedience to God is "from the heart"; we become "slaves to

righteousness" (Rom 6:17-19). We are now free to serve God and others with

self-sacrificial love.

On the way to this conformation to Christ's image we will experience

continuing struggle (Rom 7:15-25); but we also will continually experience

God's grace, for through Christ we are "more than conquerors" (Rom 7:24-25;

8:37), something that should manifest itself in every aspect of the Christian's

existence as the one who calls us remains faithful to complete what he began

in us (Php 1:6).

Dennis L. Okholm

Nave's Topical Bible

Spirituality

Described as the great and enduring good

Luke 10:42

Defined as love and devotion to God

Deuteronomy 6:5; Joshua 22:5; 1 Kings 8:23; Psalms 1:2; 51:6

Brings peace

Isaiah 26:3; Jeremiah 33:6; Romans 8:6; 14:17

Brings indifference to worldly good

1 Corinthians 7:29-31; Colossians 3:1-3

Engenders thirst for heavenly blessings

Matthew 5:6; John 6:27

Is produced by the indwelling of the Holy Spirit

John 14:16,17; Romans 8:4

Baker's Evangelical Dictionary of Biblical Theology

Sanctification

The generic meaning of sanctification is "the state of proper functioning." To

sanctify someone or something is to set that person or thing apart for the use

intended by its designer. A pen is "sanctified" when used to write. Eyeglasses

are "sanctified" when used to improve sight. In the theological sense, things

are sanctified when they are used for the purpose God intends. A human being

is sanctified, therefore, when he or she lives according to God's design and

purpose.

The Greek word translated "sanctification" (hagiasmos [aJgiasmov"]) means

"holiness." To sanctify, therefore, means "to make holy." In one sense only

God is holy (Isa 6:3). God is separate, distinct, other. No human being or thing

shares the holiness of God's essential nature. There is one God. Yet Scripture

speaks about holy things. Moreover, God calls human beings to be holy—as

holy as he is holy (Lev 11:44; Matt 5:48; 1 Peter 1:15-16). Another word for a

holy person is "saint" (hagios [a&gio"]), meaning a sanctified one. The

opposite of sanctified is "profane" (Lev 10:10).

From time to time human beings are commanded to sanctify themselves. For

example, God commanded the nation of Israel, "consecrate to me every

firstborn male" (Exod 13:2). God said through Peter, "in your hearts set apart

Christ as Lord" (1 Peter 3:15). One sanctifies Christ by responding to

unbelievers meaningfully, out of a good conscience and faithful life. God calls

his own to set themselves apart for that which he has set them apart. Sanctify,

therefore, becomes a synonym for "trust and obey" (Isa 29:23). Another name

for this action is "consecration." To fail to sanctify God has serious

consequences (Num 20:12).

Human beings ultimately cannot sanctify themselves. The Triune God

sanctifies. The Father sanctifies (1 Cor 1:30) by the Spirit (2 Thess 2:13; 1

Peter 1:2) and in the name of Christ (1 Cor 6:11). Yet Christian faith is not

merely passive. Paul calls for active trust and obedience when he says, "Since

we have these promises, dear friends, let us purify ourselves from everything

that contaminates body and spirit, perfecting holiness out of reverence for

God" (2 Cor 7:1). No one may presume on God's grace in sanctification. Peter

reminds believers to be diligent in making their calling and election sure (2

Peter 1:10).

A person or thing can be sanctified in two ways—according to God's creative

purpose or according to God's redemptive design. All sanctified in the first

sense are used by God in the second sense. Not all God uses in the second

sense are sanctified in the first sense.

Sanctification According to God's Creative Design. God created the universe

and human beings perfect (i.e., sanctified). Everything and everyone functioned

flawlessly until Adam and Eve believed Satan's lie. The fall plunged the human

race and the universe into a state of dysfunction (Gen 3:14-19). Neither was so

distorted by the fall so as to obliterate God's original purpose and design

completely. Fallen human beings still bear God's image (James 3:9-10). Fallen

creation still witnesses to God's existence and attributes (Psalm 19:1-6; Rom

1:20). Yet both, depending on the analogy employed, are skewed, broken,

fallen, dysfunctional, "unsanctified."

The imperfect state of creation is a reminder that God's fully sanctified purpose

for it has been disrupted by sin. Evil is the deprivation of the good that God

intends for the creation he has designed. The creation groans, awaiting its

sanctification when everything will be set right (Rom 8:21-22; Rev. 20-21 ).

Human beings, made in God's image, were the pinnacle and focus of his

creation. The sanctification of human beings, therefore, is the highest goal of

God's work in the universe. God explicitly declared it to be his will (1 Thess

4:3). He purposed that human beings be "like him" in a way no other created

thing is. Human beings are like God in their stewardship over creation (Gen

1:26-31). Yet this role is dependent on a more fundamentally important

likeness to God—moral character. By virtue of God-given discretionary

autonomy (faith), human beings may so depend upon God that his moral

character (communicable attributes) are displayed.

The unsanctified state of fallen humanity is not caused merely by lack of effort

or poor motivation. It constitutes an inherent structural flaw. When Adam

sinned, he and his race forfeited that which made it possible for them to

function as designed—the presence of God himself. Adam and Eve's prefallen

sanctification was not a result of their inherent capabilities. God's indwelling

presence was responsible for the manifestation of his attributes in them.

Sanctification always requires God's presence. His presence is more than his

"being there"—a corollary of his omnipresence. It is his dynamic presence,

producing fruit for which he alone is the source. "Indwelling" is not God's way

of getting close to us sensually. It is a theological, rather than experiential,

reality; it is "experienced" by faith, not by feeling.

Human beings "fall short of God's glory" (Rom 3:23) because they lack God's

presence, which produces glory. "Glory" is always the manifestation of the

attributes of God resulting from the presence of God. God's presence was the

essential missing factor in Adam and Eve's postfall state. God called out to the

fleeing man, "Where are you?" (Gen 3:9). God was not seeking information. He

was clarifying to sinful humanity that his presence was now lost.

God sought Adam and Eve, indicating that restoration of the original purpose

would be undertaken by him. Sanctification, therefore, is exclusively the work

of God in grace (Lev 21:8; Ezek 20:12; Heb 2:11; Jude 1). Functioning moral

likeness to God, lost in the fall, is restored through God's redemption in Christ

(Eph 4:23-24; Col 3:9-10). Human beings are "made holy" through Christ's

work. The blood of Jesus Christ sanctifies (Heb 13:12) because his

substitutionary atonement reversed all of the dysfunctional, as well as legal

(i.e., guilt), effects of sin. Human beings are progressively sanctified now

through faith in Christ and by the indwelling Spirit (2 Cor 3:18), while awaiting

full sanctification at the resurrection. Believers under both the old and new

covenants are sanctified the same way—by grace through faith.

Sanctification According to God's Redemptive Purposes. In addition to

designing the goal of creation (functioning human beings in a fittingly perfect

environment), God has also designed the means of achieving that goal. He not

only wants to make the universe, especially human beings, sanctified. He also

uses sanctified (set-apart) means to accomplish his end.

God calls specific people at specific times to be sanctified for a particular role

in his redemptive program. God uses all people for his purposes, even those

who defy him (Rom 9:21-22). For example, God used Pharaoh even though he

did not let Israel go (Rom 9:17). God also used Cyrus, a pagan ruler, to

discipline Israel (Isa 45:1). The Scripture, however, is largely the story of how

God wants to use willing "vessels." He set apart some to be kings, priests,

and prophets. God sanctified Jeremiah even before birth for his prophetic

ministry (Jer 1:5). The Holy Spirit "set apart" Paul and Barnabas for missionary

service from among the gathered church (Acts 13:2). Every believer has a

"calling" or "vocation" based on "gifting." Just as each Israelite had a role in

the corporate life under the old covenant, so the church functions by the

ministry of gifted and called individuals. Each one has a gift. The prominence of

ministry will vary from person to person. Yet each sanctifies his or her calling

through faithfulness.

It is possible, to one's peril, to confuse God's calling to "be redeemed" and

God's calling to "be a redemptive agent." The former is a prerequisite for the

latter. The latter cannot substitute for the former. Many Israelites were

unsanctified personally because they presumed that their calling to be a

redemptive nation guaranteed God's sanctifying grace. They disregarded God's

Word, lacked faith in God (Heb 4:2), and became proud of their achievements.

Jesus spoke his harshest words against the unsanctified Pharisees (Matt 23).

God judged Israel as a nation by setting them aside as God's channel of

blessing for the world (Matt 21:43)—this but for a time. God is determined to

fulfill all of his promises to his redemptive channel (Rom 11:25-29). God used

Israel, nevertheless, as a disobedient people. From a remnant within ethnic

Israel, God built his church. Paul confronted an oft-posed question, "How can

an elect [i.e., sanctified] nation be lost?" (Rom. 9-11). He reminded his Jewish

audience that when God elected Israel to be a redemptive agent (Gen 12:1-3),

he did not guarantee redemption for every Israelite. Paul also warned

non-Israelite believers, likewise blessed as redemptive agents (the church), not

to confuse privilege with standing when he said, "Do not be arrogant, but be

afraid. For if God did not spare the natural branches [Israel], he will not spare

you either" (Rom 11:20b-21).

Jesus Christ: The Sanctifier and Model of Sanctification. The singular means

of God's sanctifying grace is Jesus Christ: "We have been made holy through

the sacrifice of the body of Jesus Christ once for all" (Heb 10:10). Christ was

qualified to sanctify because he himself had been sanctified through suffering

(Heb 2:10-11). First, Jesus Christ was the only human being since the fall to

live a continuously, perfectly sanctified life. He was without sin, therefore,

without guilt or dysfunctionality. He was sanctified from the moment of his

conception (Matt 1:18-20; Luke 1:35). He was rightly called the "Holy One of

God" (Mark 1:24), sanctified by the Father (John 10:36). In his character,

therefore, Jesus Christ was morally sanctified. Second, he was vocationally

sanctified. Christ did what the Father called him to do (John 5:19, 30, 36; 6:38;

8:28-29; 12:49). He accomplished his vocational purpose through time, yet he

continually fulfilled his moral purpose. He sanctified himself by fulfilling his

unique calling as the Messiah (John 17:19), being declared the Son of God at

his resurrection (Rom 1:4). Jesus Christ, therefore, is the model human being

for both moral and vocational sanctification (Php 2:5-11).

Just as all forgiveness of sin was provisional until the ministry of the Messiah

was complete, so all sanctification was provisional (Heb 9:13-14; 10:10-12).

The incarnation was an indispensable means for sanctifying humanity because

it was necessary that the sanctifier be from within humanity (Heb 2:11).

Christ's sacrificial offering of himself to God achieved comprehensive

sanctification for all people (Heb 10:10, 14, 29; 13:12). In addition, the return of

Christ will mark the beginning of remade heaven and earth (2 Peter 3:10-13).

Anything that prefigured the work of Christ was holy in a redemptive sense.

Something need not be inherently holy to serve a sanctifying purpose. Though

God instructed his people to choose animals for sacrifice that were "without

spot, " this was technically impossible. Only the unblemished Lamb of God

was qualified to sanctify the world. Nevertheless, the lambs, bulls, and goats

used in the ceremonial sacrifices in the Old Testament were sanctified

because they anticipated the one sacrifice for sins forever. Jesus was the

fulfillment of the Old Testament offices of prophet, priest, and king. Yet many

of these are not numbered among God's faithful. Everything is rendered holy by

its proper use. The New Testament emphasis is that everything can be

sanctified in a redemptive sense. When the believer glorifies God by thanking

God for everything (1 Cor 10:31; 1 Thess 5:18), the believer thereby sanctifies

everything. Nothing that God has created is unclean in itself. Its misuse

renders it unclean.

God has ordained specific means, however, by which the church sets Christ

apart. For example, participation in the new covenant "Table of the Lord"

sanctifies the believer. Apart from what Christ has done, the exercise of eating

bread and drinking wine would be common. God sanctifies a believer through

his or her faithful remembrance of Christ's redemptive work according to the

command of the Lord. People may so profane the Lord's Supper so as to

receive judgment prematurely from God (1 Cor 11:27-32).

Worship under the old covenant foreshadowed Christ. Israel was ever

conscious of the "sanctuary" (hagion [a&gion])—the place where God resided

and which he loved (Mal 2:11). During Israel's captivities, the people were

separated from the sanctuary and, hence, alienated from the assurance of

God's saving blessings. It was the geographical and spiritual center of the

nation's life.

The material used for the earthly sanctuary was made "holy" by virtue of its

use. God stipulated strict standards for the sanctuary's construction (Exod.

25-40) and operation (Leviticus). Everything to do with the tabernacle and

temple was holy: garments (Exod 28:2), anointing oil (Exod 30:25), crown

(Exod 39:30), linen tunic (Lev 16:4), convocation of the people (Lev 23:2), water

(Num 5:17), vessels (Num 31:6), utensils (1 Kings 8:4), ark (2 Chron 35:3), day

(Ne 8:11), and place (Exod 28:29; 1 Kings 6:16). The items and procedures

had typological significance. Although every typological feature cannot be

established with absolute precision, Scripture indicates that the tabernacle and

temple, including its priestly service, foreshadowed Christ (Heb 8:5; 9:23).

The old covenant sanctuaries were merely provisional. Only Christ could take

away sin, "perfecting for all time those who are being sanctified" (Heb 10:14,

marginal reading ). The Hebrew writer contrasts the earthly sanctuary of Israel

with the heavenly sanctuary. It was the latter that Christ entered and opened

for all who come to God through him (Heb 8:1-6; 9:23-26; 10:19-22).

Old and new covenants are linked by Christ. For example, the Sabbath and

other designated days were to be kept "holy" (Gen 2:3; Exod 20:11; Num

29:1). Christ is the Sabbath rest for believers (Heb 4:1-11). Because of the

sanctifying ministry of Christ, each day may be lived equally to the glory of

God. Even in cases when believers differ in this matter, Paul urges all to live

each day for the Lord (Rom 14:5-12) for he is the "substance" (Col 2:16-17).

God's name is to be sanctified (Psalm 103:1; Isa 29:23). We sanctify God's

name when we worship him properly. Christians are "sanctified in Christ Jesus

and called to be holy" (1 Cor 1:2). Jesus taught us to pray, "Our Father …

hallowed [sanctified] be your name" (Matt 6:9). Praying in Jesus' name

sanctifies our prayers (John 15:16).

Key Concepts. God's usual modus operandi is to sanctify common things for

his redemptive purposes, rather than to employ perfect heavenly things (1 Cor

1:26-31). He sanctified common coats of skin to cover Adam and Eve's

nakedness (Gen 3:21). He sanctified a common man, Abram of Ur, in order to

make a great nation (Gen 12:1-7). He sanctified a common bush in the Sinai

desert from which to commission a man to lead Israel out of bondage. Moses

stood on "holy ground" (Exod 3:5), on a "holy mountain" (Eze 28:14). God

made Jerusalem a "holy city" (Neh 11:1; Isa 48:2). In dramatic fashion, God

sanctified the common womb of a common virgin girl by which to incarnate his

Son. God's presence was with her (Luke 1:28). Jesus sanctified the world by

his presence, "tabernacling" with us (John 1:14). God's method is grace. He

alone is to be credited.

God's law is holy (Rom 7:12). Christ sanctified God's Law by fulfilling it (Matt

5:17). That means Christ fulfilled the ceremonial purpose of the Law by being

the antitype of all that it prefigured, and fulfilled the moral demands of the Law

by living perfectly according to its standards. The "law of Christ" (Gal 6:2) is

synonymous with the moral demands God places on all humanity. We sanctify

God's Law by obeying it. Obedience is not contrary to faith. It is not

works-sanctification. Biblical faith is a faith that works (James 2). The New

Testament is full of commands, imperatives—laws. God is pleased when the

believer does "good works, " for he designed them from the beginning (Eph

2:10).

It is understandable why some downplay or even deny any present usefulness

of "law" in the sanctification of believers. They appeal to such verses as, "you

are not under law, but under grace" (Rom 6:14b). They are right that "law" is

not the dynamic that sanctifies (Heb 7:18-19). But the Law was never given for

that purpose (Gal 3:21). Its purpose for unbelievers is to show them how far

from the original design they have come. It has an evangelistic purpose (Gal

3:24). Its purpose for believers, however, is to guide them to where grace is

leading them. The old covenant anticipated a fuller application of the Law. God

said to Old Testament Israel that he would inaugurate a new covenant in which

he would put his Law within them, and write it on their hearts (Jer 31:33; Heb

8:10; see Ezek 36:27). Jesus reiterated, however, the continuing sanctifying

function of the moral law, which can never be superseded (Matt 5:17-20).

Legalism threatens sanctification by distorting the biblical teaching about the

Law to the opposite extreme. In short, legalism is substituting law for grace,

achievement for faith. The Pharisees followed the Law, having first tinkered with

its meaning and application. Yet they would not come to Christ (John 5:39).

The Judaizers followed after Paul, preaching a pregospel "gospel" of legalism.

Paul flatly condemned it (Gal 1:6-9; 2:16; 3:11). It is legalism when one obeys

in order to glorify self before God or others (John 5:44). Similarly, insisting that

forgiveness from unremitted guilt requires more "work" or "penance" from the

supplicant is legalism masquerading as humility.

Sanctification is applied justification. By its very nature justification does not

have a progressive character. It is God's declaration of righteousness. The

focus of justification is the removal of the guilt of sin. The focus of sanctification

is the healing of the dysfunctionality of sin. Since all spiritual blessings,

justification and sanctification included, are the Christian's the moment he or

she is "in Christ" (Eph 1:3), sanctification is total and final in one sense (Acts

20:32; 26:18; 1 Cor 6:11). Yet, unlike justification, sanctification also continues

until it will be consummated when Jesus Christ returns. For then we will be like

him (1 John 3:2)—perfect and complete. Sanctification, therefore, has an

initial, progressive, and final phase. A believer's present preoccupation is with

progressive sanctification (2 Cor 3:18, note the present continuous tense, "are

being transformed" ), by which the child of God lives out the implications of

initial sanctification with an eye to the goal of final sanctification. The sanctified

life is victorious (Rom 8:37), though it is lived out in the context of temptation

and suffering. God promises the "overcomers" in Revelation 2 and 3 to restore

all that was lost in the fall (2:7, 11, 17, 26; 3:5, 12). In sanctification, the

believer is simply applying the implications of his or her justification.

The Holy Spirit is the dynamic of sanctification. Jesus said that he had to go

away so that the Holy Spirit would indwell believers (John 14:16-20). The

"Holy" Spirit is so named not because he is more holy than the Father and the

Son, but because his specific ministry vis-ˆ-vis salvation is sanctification (Rom

15:16; 1 Thess 4:3-4; 2 Thess 2:13; 1 Peter 1:2). The Spirit that inspired the

Word of God now uses it to sanctify. Jesus, therefore, prayed concerning his

own, "Sanctify them by the truth" (John 17:17). The Holy Spirit is the Spirit of

truth (John 16:13). The blessing of the new covenant is the presence of the

Spirit (Ezek 36:27; Gal 3:14).

The Holy Spirit not only is the restoration of the presence of God in believers;

he also equips believers to serve the church and the world. As the fruit of the

Spirit are the result of the reproduction of godly character in believers (Gal

5:22-23), so the gifts of the Spirit (Rom 12:4-6; 1 Cor 12, 14) are the means by

which believers serve others.

Though God sanctifies by grace, human beings are responsible to appropriate

God's grace by faith. Faith is "the" means of sanctifying grace. The Bible

indicates that there are other means at the disposal of believers to promote the

direct faith—the Word, prayer, the church, and providence. The Word reveals

God's will (John 17:17). Prayer allows the believer to apply faith to every area of

life. The church is the context in which mutual ministry takes place.

Providence is God's superintendence over every detail of life so that a believer

will always have a way to grow in grace. Whether abounding or not (Php 4:11),

whether certain of the outcome or not (Est 4:11-5:3), the people of God may

sanctify each situation knowing that God has allowed it and is present in it. In

the case of temptation, the believer knows that there always will be a

sanctifying faith response available (1 Cor 10:13). When God disciplines his

children, it is for their good, that they may "share in his holiness" (Heb 12:10).

God detests sacrifices that are not offered by faith (Psalm 40:6; Heb 10:5-7).

On the other hand, a person is sanctified by presenting to God offerings that

he proscribes (1 Sam 16:5; Job 1:5). In New Testament language, we present

ourselves as "living sacrifices" (Rom 12:1). According to the old covenant,

sacrifices are usually slain. Yet in the new covenant a believer dies with Christ

in order to live a new holy life in the power of Christ's resurrection and in

identification with Christ's suffering (Rom 6:1-11; Gal 2:20; Php 3:8-10).

A believer grows in sanctification by living according to his or her new identity.

Before being "in Christ" the believer was "in Adam" (Rom 5:12-21). To be "in

Adam" is to be spiritually dead. Death means "separation, " not "annihilation."

A spiritually dead person is separated from God, the Life which alone can

make one "godly." While separated from God, the unbeliever develops a

working relationship with three related counter-sanctifying influences—the

world, the flesh, and the devil. "The world" provides an allure to which "the

flesh" readily responds, so that the believer has a topsy-turvy outlook that

places created things before the Creator (Rom 1:23-25). All the while "the

devil"—Satan, the liar and slanderer of God—along with those under his sway,

give hearty approval.

Faith in the gospel places the believer "in Christ, " where everything becomes

new (2 Cor 5:17). Scripture calls all that the "new" believer was outside of

Christ the "old man" or "old self." That identity has passed away through

faith-solidarity with Christ in his death. The new identity is characterized by

faith-solidarity with Christ in his resurrection so that "we might bear fruit to

God" (Rom 7:4b; cf. Rom 6:1-11; Col 3:1-4). Formally, the transformation by

faith is immediate, but does not automatically result in changed thinking or

behavior. The world, the flesh, and the devil still operate in their usual insidious

way, but the power of each has been rendered inoperative (Rom 6:6; Heb 2:14)

for those who live by faith according to their new identity. Faith includes

repentance—identifying and forsaking everything that characterizes the "old

man." Faith also includes trust—living in the light of everything that

characterizes the "new man, " even if it doesn't "feel" right. All of this is done in

hope, or forward-looking faith—confidence that God will carry out his

sanctifying purposes to the end. When Christ returns to complete his work, he

will remake the world, resurrect believers, and banish Satan eternally.

Sexual purity is a frequently mentioned application in Scripture of a properly

functioning sanctified life (1 Cor 6:18-20; 1 Thess 4:3-8). This is so, in part,

because marriage is the most revealing context from which to understand

Christ's sanctifying purpose for the Church (Eph 5:25-30). Believers' bodies are

sanctified by controlling them in such a way that God's purposes are being

fulfilled by them (Rom 6:19, 22; 12:1-2; 1 Thess 4:4).

Sanctification has a negative and positive orientation. Negatively, sanctification

is the cleansing or purifying from sin (Isa 66:17; 1 Cor 6:11; Eph 5:26; Titus

3:5-6; Heb 9:13). The laver in God's sanctuary provided a place for those

offering sacrifice to God to ritually cleanse themselves. Christ cleanses the

sinner once for all. The believer testifies to this through a lifestyle of self-denial

(Matt 16:24). Biblical self-denial is not asceticism—withholding pleasure or

causing pain as an inherent means of spiritual growth. It is placing the

interests of God before the interests of self. Believers do not deny or ridicule

legitimate human desires. These desires, however, need to be continually

prioritized according to God's purposes (Matt 6:33).

Positively, sanctification is the growth in righteous attitudes and behavior.

Good deeds (Eph 2:10), godliness (1 Peter 1:15), Christ-likeness (1 Peter

2:21), and fulfilling the demands of the Law (Rom 8:4) are all ways of referring

to the product of sanctification. The believer "presses on" by laying hold by

faith on the promises of God (Php 3:12), striving according to his indwelling

resources (Col 1:29).

The initial avenue of spiritual experience is the mind. Faith must have an

object. God transforms believers from a worldly perspective and lifestyle by

renewing the mind (Rom 12:2). The Word of God makes us wise (2 Tim 3:15),

for "faith comes from hearing the message, and the message is heard through

the word of Christ" (Rom 10:17). We need the mind of Christ (Php 2:5), by

which we take every thought captive (2 Cor 10:5).

The result of sanctification is glory—the manifestation of God's presence.

Glory is symbolized by a fire that does not consume (Exod 3:5), by a visible

pillar of cloud and fire hovering above the Holy of Holies (Exod 40:34-35), by fire

and violent quaking accompanying the giving of the Law on Sinai (Exod 19:18),

and by the splendor that will accompany Christ's return to earth (Rev 19).

God's sanctifying presence among people results in the manifestation of his

glorious moral attributes. The new covenant brings greater glory than the old (2

Cor 3). The Spirit occupies the place in the new covenant that the Lord did in

the old covenant (2 Cor 3:17). He progressively grows believers into God's

likeness from glory to glory (2 Cor 3:18). So, whereas sanctification has been

accomplished fully and finally in Christ and all those who are in Christ are

positively sanctified, the Christian is progressively sanctified through the

Spirit's ministry.

The New Testament stresses moral, not ritual sanctification. Christ's atoning

work put an end to the ceremonial foreshadowing of Israel's cultic practice.

Jesus' reference to the temple altar in Matthew 23:19 was from the perspective

of the practice he came to supersede.

A sanctified believer has assurance that he or she is Christ's. The call to

sanctification reminds the Christian that he or she cannot presume upon

justification. Professing believers are to "pursue" sanctification (Heb 12:14).

Apart from God's sanctifying work in human beings, "no one will see the Lord"

(Heb 12:14). God will judge any person claiming identification with Christ while

not actively engaged in pursuing sanctification (Matt 7:21-23). John bases

assurance on a faith that perseveres in sanctification (1 John 2:3-6; 5:2-4).

Though sanctification is never complete in this life (1 John 1:8-10), it is not an

optional extra tacked on to justification.

Bradford A. Mullen

Strong's Exhaustive Concordance

Search Word: Sanctify

Ex13:2

Sanctify unto me all the firstborn, <01060>

whatsoever openeth <06363> the womb <07358> among the

children <01121> of Israel, <03478> both of man <0120>

and of beast: <0929> it is mine.

Ex 19:10

And the LORD <03068> said <0559> unto Moses, <04872>

Go <03212> unto the people, <05971> and sanctify

<06942> them to day <03117> and to morrow, <04279> and

let them wash <03526> their clothes, <08071>

Ex 19:22

And let the priests <03548> also, which come near <05066>

to the LORD, <03068> sanctify <06942> themselves, lest

the LORD <03068> break forth <06555> upon them.

Ex 19:23

And Moses <04872> said <0559> unto the LORD, <03068>

The people <05971> cannot <03201> come up <05927> to

mount <02022> Sinai: <05514> for thou chargedst <05749>

us, saying <0559>, Set bounds <01379> about the mount,

<02022> and sanctify <06942> it.

Ex 28:41

And thou shalt put <03847> them upon Aaron <0175> thy

brother, <0251> and his sons <01121> with him; and shalt

anoint <04886> them, and consecrate <04390> * <03027>

them, and sanctify <06942> them, that they may minister

unto me in the priest's office <03547>.

Ex 29:27

And thou shalt sanctify <06942> the breast <02373> of the

wave offering, <08573> and the shoulder <07785> of the

heave offering, <08641> which is waved <05130>, and which

is heaved up <07311>, of the ram <0352> of the

consecration, <04394> even of that which <0834> is for

Aaron, <0175> and of that which is for his sons: <01121>

Ex 29:33

And they shall eat <0398> those things wherewith the

atonement was made <03722>, to consecrate <04390> *

<03027> and to sanctify <06942> them: but a stranger

<02114> shall not eat <0398> thereof, because they are

holy. <06944>

Ex 29:36

And thou shalt offer <06213> every day <03117> a bullock

<06499> for a sin offering <02403> for atonement: <03725>

and thou shalt cleanse <02398> the altar, <04196> when

thou hast made an atonement <03722> for it, and thou shalt

anoint <04886> it, to sanctify <06942> it.

Ex 29:37

Seven <07651> days <03117> thou shalt make an

atonement <03722> for the altar, <04196> and sanctify

<06942> it; and it shall be an altar <04196> most holy

<06944> * <06944>: whatsoever toucheth <05060> the altar

<04196> shall be holy <06942>.

Ex 29:44

And I will sanctify <06942> the tabernacle <0168> of the

congregation, <04150> and the altar: <04196> I will sanctify

<06942> also both Aaron <0175> and his sons, <01121> to

minister to me in the priest's office <03547>.

Ex 30:29

And thou shalt sanctify <06942> them, that they may be

most <06944> holy: <06944> whatsoever toucheth <05060>

them shall be holy <06942>.

Ex 31:13

Speak <01696> thou also unto the children <01121> of

Israel, <03478> saying <0559>, Verily <0389> my sabbaths

<07676> ye shall keep <08104>: for it is a sign <0226>

between me and you throughout your generations; <01755>

that ye may know <03045> that I am the LORD <03068>

that doth sanctify <06942> you.

Ex 40:10

And thou shalt anoint <04886> the altar <04196> of the

burnt offering, <05930> and all his vessels, <03627> and

sanctify <06942> the altar: <04196> and it shall be an altar

<04196> most <06944> holy. <06944>

Ex 40:11

And thou shalt anoint <04886> the laver <03595> and his

foot, <03653> and sanctify <06942> it.

Ex 40:13

And thou shalt put <03847> upon Aaron <0175> the holy

<06944> garments, <0899> and anoint <04886> him, and

sanctify <06942> him; that he may minister unto me in the

priest's office <03547>.

Le 8:11

And he sprinkled <05137> thereof upon the altar <04196>

seven <07651> times, <06471> and anointed <04886> the

altar <04196> and all his vessels, <03627> both the laver

<03595> and his foot, <03653> to sanctify <06942> them.

Le 8:12

And he poured <03332> of the anointing <04888> oil

<08081> upon Aaron's <0175> head, <07218> and anointed

<04886> him, to sanctify <06942> him.

Le 11:44

For I am the LORD <03068> your God: <0430> ye shall

therefore sanctify yourselves <06942>, and ye shall be holy;

<06918> for I am holy: <06918> neither shall ye defile

<02930> yourselves <05315> with any manner of creeping

thing <08318> that creepeth <07430> upon the earth.

<0776>

Le 20:7

Sanctify <06942> yourselves therefore, and be ye holy:

<06918> for I am the LORD <03068> your God. <0430>

Le 20:8

And ye shall keep <08104> my statutes, <02708> and do

<06213> them: I am the LORD <03068> which sanctify

<06942> you.

<07126> the bread <03899> of thy God: <0430> he shall be

holy <06918> unto thee: for I the LORD, <03068> which

sanctify <06942> you, am holy. <06918>

Le 21:15

Neither shall he profane <02490> his seed <02233> among

his people: <05971> for I the LORD <03068> do sanctify

<06942> him.

Le 21:23

Only he shall not go in <0935> unto the vail, <06532> nor

come nigh <05066> unto the altar, <04196> because he

hath a blemish; <03971> that he profane <02490> not my

sanctuaries: <04720> for I the LORD <03068> do sanctify

<06942> them.

Le 22:9

They shall therefore keep <08104> mine ordinance, <04931>

lest they bear <05375> sin <02399> for it, and die <04191>

therefore, if they profane <02490> it: I the LORD <03068> do

sanctify <06942> them.

Le 22:16

Or suffer them to bear <05375> the iniquity <05771> of

trespass, <0819> when they eat <0398> their holy things:

<06944> for I the LORD <03068> do sanctify <06942>

them.

Le 27:14

And when a man <0376> shall sanctify <06942> his house

<01004> to be holy <06944> unto the LORD, <03068> then

the priest <03548> shall estimate <06186> it, whether it be

good <02896> or bad: <07451> as the priest <03548> shall

estimate <06186> it, so shall it stand <06965>.

Le 27:16

And if a man <0376> shall sanctify <06942> unto the LORD

<03068> some part of a field <07704> of his possession,

<0272> then thy estimation <06187> shall be according

<06310> to the seed <02233> thereof: an homer <02563> of

barley <08184> seed <02233> shall be valued at fifty

<02572> shekels <08255> of silver. <03701>

Le 27:17

If he sanctify <06942> his field <07704> from the year

<08141> of jubile, <03104> according to thy estimation

<06187> it shall stand <06965>.

Le 27:18

But if he sanctify <06942> his field <07704> after <0310>

the jubile, <03104> then the priest <03548> shall reckon

<02803> unto him the money <03701> according to

<06310> the years <08141> that remain <03498>, even unto

the year <08141> of the jubile, <03104> and it shall be

abated <01639> from thy estimation. <06187>

Le 27:22

And if a man sanctify <06942> unto the LORD <03068> a

field <07704> which he

1Ch23:13

Moses: <04872> and Aaron <0175> was separated <0914>,

that he should sanctify <06942> the most <06944> holy

things, <06944> he and his sons <01121> for <05704> ever,

<05769> to burn incense <06999> before <06440> the

LORD, <03068> to minister <08334> unto him, and to bless

<01288> in his name <08034> for <05704> ever. <05769>

2Ch 29:5

And said <0559> unto them, Hear <08085> me, ye Levites,

<03881> sanctify <06942> now yourselves, and sanctify

<06942> the house <01004> of the LORD <03068> God

<0430> of your fathers, <01> and carry forth <03318> the

filthiness <05079> out of the holy <06944> place.

2Ch 29:17

Now they began <02490> on the first <0259> day of the first

<07223> month <02320> to sanctify <06942>, and on the

eighth <08083> day <03117> of the month <02320> came

<0935> they to the porch <0197> of the LORD: <03068> so

they sanctified <06942> the house <01004> of the LORD

<03068> in eight <08083> days; <03117> and in the

sixteenth <06240> day <08337> of the first <07223> month

<02320> they made an end <03615>.

2Ch 29:34

But the priests <03548> were too few, <04592> so that they

could <03201> not flay <06584> all the burnt offerings:

<05930> wherefore their brethren <0251> the Levites

<03881> did help <02388> them, till the work <04399> was

ended <03615>, and until the other priests <03548> had

sanctified <06942> themselves: for the Levites <03881>

were more upright <03477> in heart <03824> to sanctify

<06942> themselves than the priests. <03548>

2Ch 30:17

For there were many <07227> in the congregation <06951>

that were not sanctified <06942>: therefore the Levites

<03881> had the charge of the killing <07821> of the

passovers <06453> for every one that was not clean,

<02889> to sanctify <06942> them unto the LORD.

<03068>

2Ch 35:6

So kill <07819> the passover, <06453> and sanctify

<06942> yourselves, and prepare <03559> your brethren,

<0251> that they may do <06213> according to the word

<01697> of the LORD <03068> by the hand <03027> of

Moses. <04872>

Ne 13:22

And I commanded <0559> the Levites <03881> that they

should cleanse <02891> themselves, and that they should

come <0935> and keep <08104> the gates, <08179> to

sanctify <06942> the sabbath <07676> day. <03117>

Remember <02142> me, O my God, <0430> concerning this

also, and spare <02347> me according to the greatness

<07230> of thy mercy. <02617>

Isa 8:13

Sanctify <06942> the LORD <03068> of hosts <06635>

himself; and let him be your fear, <04172> and let him be

your dread <06206>.

Isa 29:23

But when he seeth <07200> his children, <03206> the work

<04639> of mine hands, <03027> in the midst <07130> of

him, they shall sanctify <06942> my name, <08034> and

sanctify <06942> the Holy One <06918> of Jacob, <03290>

and shall fear <06206> the God <0430> of Israel. <03478>

Isa 66:17

They that sanctify <06942> themselves, and purify <02891>

themselves in the gardens <01593> behind <0310> one

<0259> tree in the midst, <08432> eating <0398> swine's

<02386> flesh, <01320> and the abomination, <08263> and

the mouse, <05909> shall be consumed <05486> together,

<03162> saith <05002> the LORD. <03068>

Eze 20:12

Moreover also I gave <05414> them my sabbaths, <07676>

to be a sign <0226> between me and them, that they might

know <03045> that I am the LORD <03068> that sanctify

<06942> them.

Eze 36:23

And I will sanctify <06942> my great <01419> name,

<08034> which was profaned <02490> among the heathen,

<01471> which ye have profaned <02490> in the midst

<08432> of them; and the heathen <01471> shall know

<03045> that I am the LORD, <03068> saith <05002> the

Lord <0136> GOD, <03069> when I shall be sanctified

<06942> in you before their eyes. <05869>

Eze 37:28

And the heathen <01471> shall know <03045> that I the

LORD <03068> do sanctify <06942> Israel, <03478> when

my sanctuary <04720> shall be in the midst <08432> of

them for evermore. <05769>

Eze 38:23

Thus will I magnify <01431> myself, and sanctify <06942>

myself; and I will be known <03045> in the eyes <05869> of

many <07227> nations, <01471> and they shall know

<03045> that I am the LORD. <03068>

Eze 44:19

And when they go forth <03318> into the utter <02435>

court, <02691> even into the utter <02435> court <02691>

to the people, <05971> they shall put off <06584> their

garments <0899> wherein they ministered <08334>, and lay

<03240> them in the holy <06944> chambers, <03957> and

they shall put <03847> on other <0312> garments; <0899>

and they shall not sanctify <06942> the people <05971>

with their garments. <0899>

Eze 46:20

Then said <0559> he unto me, This is the place <04725>

where the priests <03548> shall boil <01310> the trespass

offering <0817> and the sin offering, <02403> where they

shall bake <0644> the meat offering; <04503> that they bear

<03318> them not out into the utter <02435> court, <02691>

to sanctify <06942> the people. <05971>

Joe 1:14

Sanctify <06942> ye a fast, <06685> call <07121> a

solemn assembly, <06116> gather <0622> the elders

<02205> and all the inhabitants <03427> of the land <0776>

into the house <01004> of the LORD <03068> your God,

<0430> and cry <02199> unto the LORD, <03068>

Joe 2:15

Blow <08628> the trumpet <07782> in Zion, <06726>

sanctify <06942> a fast, <06685> call <07121> a solemn

assembly: <06116>

Joe 2:16

Gather <0622> the people, <05971> sanctify <06942> the

congregation, <06951> assemble <06908> the elders,

<02205> gather <0622> the children, <05768> and those

that suck <03243> the breasts: <07699> let the bridegroom

<02860> go forth <03318> of his chamber, <02315> and the

bride <03618> out of her closet. <02646>

Joh 17:17

Sanctify <37> them <846> through <1722> thy <4675>

truth: <225> thy <4674> word <3056> is <2076> truth.

<225>

And <2532> for <5228> their <846> sakes <5228> I <1473>

sanctify <37> myself, <1683> that <2443> they <846> also

<2532> might <5600> be sanctified <37> through <1722>

the truth. <225>

Eph 5:26

That <2443> he might sanctify <37> and cleanse it <2511>

with the washing <3067> of water <5204> by <1722> the

word, <4487>

1Th 5:23

And <1161> the very <846> God <2316> of peace <1515>

sanctify <37> you <5209> wholly; <3651> and <2532> I

pray God your <5216> whole <3648> spirit <4151> and

<2532> soul <5590> and <2532> body <4983> be preserved

<5083> blameless <274> unto <1722> the coming <3952>

of our <2257> Lord <2962> Jesus <2424> Christ. <5547>

Heb 13:12

Wherefore <1352> Jesus <2424> also, <2532> that <2443>

he might sanctify <37> the people <2992> with <1223> his

own <2398> blood, <129> suffered <3958> without <1854>

the gate. <4439>

1Pe 3:15

But <1161> sanctify <37> the Lord <2962> God <2316> in

<1722> your <5216> hearts: <2588> and <1161> be ready

<2092> always <104> to <4314> give an answer <627> to

every man <3956> that asketh <154> you <5209> a reason

<3056> of <4012> the hope <1680> that is in <1722> you

<5213> with <3326> meekness <4240> and <2532> fear:

<5401>

Strong's Exhaustive Concordance

Search Word: Sanctification

Word Search result (The KJV Strong's Version)

RESULTS: 1 - 5 of 5 total results

<1722> Christ <5547> Jesus, <2424> who <3739> of <575>

God <2316> is made <1096> unto us <5037> * <2254> *

wisdom, <4678> and righteousness, <1343> and <2532>

sanctification, <38> and <2532> redemption: <629>

1Th 4:3

For <1063> this <5124> is <2076> the will <2307> of God,

<2316> even your <5216> sanctification, <38> that ye

<5209> should abstain <567> from <575> fornication:

<4202>

1Th 4:4

That every one <1538> of you <5216> should know <1492>

how to possess <2932> his <1438> vessel <4632> in

<1722> sanctification <38> and <2532> honour; <5092>

2Th 2:13

But <1161> we <2249> are bound <3784> to give thanks

<2168> alway <3842> to God <2316> for <4012> you,

<5216> brethren <80> beloved <25> of <5259> the Lord,

<2962> because <3754> God <2316> hath <138> from

<575> the beginning <746> chosen <138> you <5209> to

<1519> salvation <4991> through <1722> sanctification

<38> of the Spirit <4151> and <2532> belief <4102> of the

truth: <225>

1Pe 1:2

Elect <1588> according <2596> to the foreknowledge

<4268> of God <2316> the Father, <3962> through <1722>

sanctification <38> of the Spirit, <4151> unto <1519>

obedience <5218> and <2532> sprinkling <4473> of the

blood <129> of Jesus <2424> Christ: <5547> Grace <5485>

unto you, <5213> and <2532> peace, <1515> be multiplied

<4129>.

Strong's Exhaustive Concordance

Search Word: Spiritual

Word Search result (The KJV Strong's Version)

RESULTS: 1 - 20 of 23 total results

the days <03117> of recompence <07966> are come

<0935>; Israel <03478> shall know <03045> it: the prophet

<05030> is a fool, <0191> the spiritual <07307> man

<0376> is mad <07696>, for the multitude <07230> of thine

iniquity, <05771> and the great <07227> hatred. <04895>

Ro 1:11

For <1063> I long <1971> to see <1492> you, <5209> that

<2443> I may impart <3330> unto you <5213> some

<5100> spiritual <4152> gift, <5486> to the end <1519> ye

<5209> may be established <4741>;

Ro 7:14

For <1063> we know <1492> that <3754> the law <3551> is

<2076> spiritual: <4152> but <1161> I <1473> am <1510>

carnal, <4559> sold <4097> under <5259> sin. <266>

Ro 15:27

It hath pleased them <2106> verily; <1063> and <2532>

their <846> debtors <3781> they are <1526>. For <1063> if

<1487> the Gentiles <1484> have been made partakers

<2841> of their <846> spiritual things, <4152> their duty is

<3784> also <2532> to minister <3008> unto them <846> in

<1722> carnal things. <4559>

1Co 2:13

Which things <3739> also <2532> we speak <2980>, not

<3756> in <1722> the words <3056> which man's <442>

wisdom <4678> teacheth, <1318> but <235> which the Holy

<40> Ghost <4151> teacheth <1318> * <1722>; comparing

<4793> spiritual things <4152> with spiritual. <4152>

1Co 2:15

But <1161> he that is spiritual <4152> judgeth <350> all

<3303> things, <3956> yet <1161> he himself <846> is

judged <350> of <5259> no man. <3762>

1Co 3:1

And <2532> I, <1473> brethren, <80> could <1410> not

<3756> speak <2980> unto you <5213> as <5613> unto

spiritual, <4152> but <235> as <5613> unto carnal, <4559>

even as <5613> unto babes <3516> in <1722> Christ.

<5547>

1Co 9:11

If <1487> we <2249> have sown <4687> unto you <5213>

spiritual things, <4152> is it a great thing <3173> if <1487>

we <2249> shall reap <2325> your <5216> carnal things?

<4559>

1Co 10:3

And <2532> did <5315> all <3956> eat <5315> the same

<846> spiritual <4152> meat; <1033>

1Co 10:4

And <2532> did <4095> all <3956> drink <4095> the same

<846> spiritual <4152> drink: <4188> for <1063> they

drank <4095> of <1537> that spiritual <4152> Rock

<4073> that followed them <190>: and <1161> that Rock

<4073> was <2258> Christ. <5547>

1Co 12:1

Now <1161> concerning <4012> spiritual <4152> gifts,

brethren, <80> I would <2309> not <3756> have <2309> you

<5209> ignorant <50>.

1Co 14:1

Follow <1377> after charity, <26> and <1161> desire

<2206> spiritual <4152> gifts, but <1161> rather <3123>

that <2443> ye may prophesy <4395>.

1Co 14:12

Even <2532> so <3779> ye, <5210> forasmuch as <1893>

ye are <2075> zealous <2207> of spiritual <4151> gifts,

seek <2212> that <2443> ye may excel <4052> to <4314>

the edifying <3619> of the church. <1577>

1Co 14:37

If any man <1536> think himself <1380> to be <1511> a

prophet, <4396> or <2228> spiritual, <4152> let him

acknowledge <1921> that <3754> the things <3739> that I

write <1125> unto you <5213> are <1526> the

commandments <1785> of the Lord. <2962>

1Co 15:44

It is sown <4687> a natural <5591> body; <4983> it is

raised <1453> a spiritual <4152> body. <4983> There is

<2076> a natural <5591> body, <4983> and <2532> there is

<2076> a spiritual <4152> body. <4983>

1Co 15:46

Howbeit <235> that was not <3756> first <4412> which is

spiritual, <4152> but <235> that which is natural; <5591>

and afterward <1899> that which is spiritual. <4152>

Ga 6:1

Brethren, <80> if <2532> a <1437> man <444> be overtaken

<4301> in <1722> a <5100> fault, <3900> ye <5210> which

<3588> are spiritual, <4152> restore <2675> such an one

<5108> in <1722> the spirit <4151> of meekness; <4236>

considering <4648> thyself, <4572> lest <3361> thou

<4771> also <2532> be tempted <3985>.

Eph 1:3

Blessed <2128> be the God <2316> and <2532> Father

<3962> of our <2257> Lord <2962> Jesus <2424> Christ,

<5547> who <3588> hath blessed <2127> us <2248> with

<1722> all <3956> spiritual <4152> blessings <2129> in

<1722> heavenly <2032> places in <1722> Christ: <5547>

Eph 5:19

Speaking <2980> to yourselves <1438> in psalms <5568>

and <2532> hymns <5215> and <2532> spiritual <4152>

songs, <5603> singing <103> and <2532> making melody

<5567> in <1722> your <5216> heart <2588> to the Lord;

<2962>

Eph 6:12

For <3754> we <2254> wrestle <3823> not <3756> against

<2076> * <4314> flesh <4561> and <2532> blood, <129>

but <235> against <4314> principalities, <746> against

<4314> powers, <1849> against <4314> the rulers <2888>

of the darkness <4655> of this <5127> world, <165> against

<4314> spiritual <4152> wickedness <4189> in <1722>

high <2032> places.

For <1223> this cause <5124> we <2249> also, <2532>

since <575> the <3739> day <2250> we heard <191> it, do

<3973> not <3756> cease <3973> to pray <4336> for

<5228> you, <5216> and <2532> to desire <154> that

<2443> ye might be filled <4137> with the knowledge

<1922> of his <846> will <2307> in <1722> all <3956>

wisdom <4678> and <2532> spiritual <4152>

understanding; <4907>

Col 3:16

Let <1774> the word <3056> of Christ <5547> dwell <1774>

in <1722> you <5213> richly <4146> in <1722> all <3956>

wisdom; <4678> teaching <1321> and <2532> admonishing

<3560> one another <1438> in psalms <5568> and <2532>

hymns <5215> and <2532> spiritual <4152> songs,

<5603> singing <103> with <1722> grace <5485> in <1722>

your <5216> hearts <2588> to the Lord. <2962>

1Pe 2:5

Ye <846> also, <2532> as <5613> lively <2198> stones,

<3037> are built up <3618> a spiritual <4152> house,

<3624> an holy <40> priesthood, <2406> to offer up <399>

spiritual <4152> sacrifices, <2378> acceptable <2144> to

God <2316> by <1223> J

Matthew Henry Complete Commentary on the Whole Bible

John Chapter 15

It is generally agreed that Christ’s discourse in this and the next chapter was

at the close of the last supper, the night in which he was betrayed, and it is a

continued discourse, not interrupted as that in the foregoing chapter was; and

what he chooses to discourse of is very pertinent to the present sad occasion

of a farewell sermon. Now that he was about to leave them, I. They would be

tempted to leave him, and return to Moses again; and therefore he tells them

how necessary it was that they should by faith adhere to him and abide in

him. II. They would be tempted to grow strange one to another; and therefore

he presses it upon them to love one another, and to keep up that communion

when he was gone which had hitherto been their comfort. III. They would be

tempted to shrink from their apostleship when they met with hardships; and

therefore he prepared them to bear the shock of the world’s ill will. There are

four words to which his discourse in this chapter may be reduced; 1. Fruit (v.

1-8). 2. Love (v. 9–17). 3. Hatred (v. 18–25). The Comforter (v. 26, 27).

Verses 1-8 Here Christ discourses concerning the fruit, the fruits of the Spirit,

which his disciples were to bring forth, under the similitude of a vine. Observe

here, I. The doctrine of this similitude; what notion we ought to have of it. 1.

That Jesus Christ is the vine, the true vine. It is an instance of the humility of

Christ that he is pleased to speak of himself under low and humble

comparisons. He that is the Sun of righteousness, and the bright and morning

Star, compares himself to a vine. The church, which is Christ mystical, is a

vine (Ps. 80:8), so is Christ, who is the church seminal. Christ and his church

are thus set forth. (1.) He is the vine, planted in the vineyard, and not a

spontaneous product; planted in the earth, for his is the Word made flesh.

The vine has an unsightly unpromising outside; and Christ had no form nor

comeliness, Isa. 53:2. The vine is a spreading plant, and Christ will be known

as salvation to the ends of the earth. The fruit of the vine honours God and

cheers man (Jdg. 9:13), so does the fruit of Christ’s mediation; it is better

than gold, Prov. 8:19. (2.) He is the true vine, as truth is opposed to pretence

and counterfeit; he is really a fruitful plant, a plant of renown. He is not like

that wild vine which deceived those who gathered of it (2 Ki. 4:39), but a true

vine. Unfruitful trees are said to lie (Hab. 3:17. marg. ), but Christ is a vine that

will not deceive. Whatever excellency there is in any creature, serviceable to

man, it is but a shadow of that grace which is in Christ for his people’s good.

He is that true vine typified by Judah’s vine, which enriched him with the blood

of the grape (Gen. 49:11), by Joseph’s vine, the branches of which ran over

the wall (Gen. 49:22), by Israel’s vine, under which he dwelt safely, 1 Ki. 4:25.

2. That believers are branches of this vine, which supposes that Christ is the

root of the vine. The root is unseen, and our life is hid with Christ; the root

bears the tree (Rom. 11:18), diffuses sap to it, and is all in all to its flourishing

and fruitfulness; and in Christ are all supports and supplies. The branches of

the vine are many, some on one side of the house or wall, others on the other

side; yet, meeting in the root, are all but one vine; thus all good Christians,

though in place and opinion distant from each other, yet meet in Christ, the

centre of their unity. Believers, like the branches of the vine, are weak, and

insufficient to stand of themselves, but as they are borne up. See Eze. 15:2.

3. That the Father is the husbandman, georgos — the land-worker. Though

the earth is the Lord’s, it yields him no fruit unless he work it. God has not

only a propriety in, but a care of, the vine and all the branches. He hath

planted, and watered, and gives the increase; for we are God’s husbandry, 1

Co. 3:9. See Isa. 5:1, 2; 27:2, 3. He had an eye upon Christ, the root, and

upheld him, and made him to flourish out of a dry ground. He has an eye upon

all the branches, and prunes them, and watches over them, that nothing hurt

them. Never was any husbandman so wise, so watchful, about his vineyard,

as God is about his church, which therefore must needs prosper. II. The duty

taught us by this similitude, which is to bring forth fruit, and, in order to this,

to abide in Christ. 1. We must be fruitful. From a vine we look for grapes (Isa.

5:2), and from a Christian we look for Christianity; this is the fruit, a Christian

temper and disposition, a Christian life and conversation, Christian devotions

and Christian designs. We must honour God, and do good, and exemplify the

purity and power of the religion we profess; and this is bearing fruit. The

disciples here must be fruitful, as Christians, in all the fruits of righteousness,

and as apostles, in diffusing the savour of the knowledge of Christ. To

persuade them to this, he urges, (1.) The doom of the unfruitful (v. 2): They are

taken away. [1.] It is here intimated that there are many who pass for

branches in Christ who yet do not bear fruit. Were they really united to Christ

by faith, they would bear fruit; but being only tied to him by the thread of an

outward profession, though they seem to be branches, they will soon be seen

to be dry ones. Unfruitful professors are unfaithful professors; professors, and

no more. It might be read, Every branch that beareth not fruit in me, and it

comes much to one; for those that do not bear fruit in Christ, and in his Spirit

and grace, are as if they bore no fruit at all, Hos. 10:1. [2.] It is here

threatened that they shall be taken away, in justice to them and in kindness

to the rest of the branches. From him that has not real union with Christ, and

fruit produced thereby, shall be taken away even that which he seemed to

have, Lu. 8:18. Some think this refers primarily to Judas. (2.) The promise

made to the fruitful: He purgeth them, that they may bring forth more fruit.

Note, [1.] Further fruitfulness is the blessed reward of forward fruitfulness. The

first blessing was, Be fruitful; and it is still a great blessing. [2.] Even fruitful

branches, in order to their further fruitfulness, have need of purging or pruning;

kathairei — he taketh away that which is superfluous and luxuriant, which

hinders its growth and fruitfulness. The best have that in them which is

peccant, aliquid amputandum—something which should be taken away; some

notions, passions, or humours, that want to be purged away, which Christ has

promised to do by his word, and Spirit, and providence; and these shall be

taken off by degrees in the proper season. [3.] The purging of fruitful branches,

in order to their greater fruitfulness, is the care and work of the great

husbandman, for his own glory. (3.) The benefits which believers have by the

doctrine of Christ, the power of which they should labour to exemplify in a

fruitful conversation: Now you are clean, v. 3. [1.] Their society was clean, now

that Judas was expelled by that word of Christ, What thou doest, do quickly;

and till they were got clear of him they were not all clean. The word of Christ is

a distinguishing word, and separates between the precious and the vile; it will

purify the church of the first-born in the great dividing day. [2.] They were

each of them clean, that is, sanctified, by the truth of Christ (ch. 17:17); that

faith by which they received the word of Christ purified their hearts, Acts 15:9.

The Spirit of grace by the word refined them from the dross of the world and

the flesh, and purged out of them the leaven of the scribes and Pharisees,

from which, when they saw their inveterate rage and enmity against their

Master, they were now pretty well cleansed. Apply it to all believers. The word

of Christ is spoken to them; there is a cleansing virtue in that word, as it

works grace, and works out corruption. It cleanses as fire cleanses the gold

from its dross, and as physic cleanses the body from its disease. We then

evidence that we are cleansed by the word when we bring forth fruit unto

holiness. Perhaps here is an allusion to the law concerning vineyards in

Canaan; the fruit of them was as unclean, and uncircumcised, the first three

years after it was planted, and the fourth year it was to be holiness of praise

unto the Lord; and then it was clean, Lev. 19:23, 24. The disciples had now

been three years under Christ’s instruction; and now you are clean. (4.) The

glory that will redound to God by our fruitfulness, with the comfort and honour

that will come to ourselves by it, v. 8. If we bear much fruit, [1.] Herein our

Father will be glorified. The fruitfulness of the apostles, as such, in the diligent

discharge of their office, would be to the glory of God in the conversion of

souls, and the offering of them up to him, Rom. 15:9, 16. The fruitfulness of all

Christians, in a lower or narrower sphere, is to the glory of God. By the

eminent good works of Christians many are brought to glorify our Father who

is in heaven. [2.] So shall we be Christ’s disciples indeed, approving ourselves

so, and making it to appear that we are really what we call ourselves. So shall

we both evidence our discipleship and adorn it, and be to our Master for a

name and a praise, and a glory, that is, disciples indeed, Jer. 13:11. So shall

we be owned by our Master in the great day, and have the reward of disciples,

a share in the joy of our Lord. And the more fruit we bring forth, the more we

abound in that which is good, the more he is glorified. 2. In order to our

fruitfulness, we must abide in Christ, must keep up our union with him by

faith, and do all we do in religion in the virtue of that union. Here is, (1.) The

duty enjoined (v. 4): Abide in me, and I in you. Note, It is the great concern of

all Christ’s disciples constantly to keep up a dependence upon Christ and

communion with him, habitually to adhere to him, and actually to derive

supplies from him. Those that are come to Christ must abide in him: "Abide in

me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I

will abide in you;’’ for the communion between Christ and believers never fails

on his side. We must abide in Christ’s word by a regard to it, and it in us as a

light to our feet. We must abide in Christ’s merit as our righteousness and

plea, and it in us as our support and comfort. The knot of the branch abides in

the vine, and the sap of the vine abides in the branch, and so there is a

constant communication between them. (2.) The necessity of our abiding in

Christ, in order to our fruitfulness (v. 4, 5): "You cannot bring forth fruit, except

you abide in me; but, if you do, you bring forth much fruit; for, in short,

without me, or separate from me, you can do nothing.’’ So necessary is it to

our comfort and happiness that we be fruitful, that the best argument to

engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.]

Abiding in Christ is necessary in order to our doing much good. He that is

constant in the exercise of faith in Christ and love to him, that lives upon his

promises and is led by his Spirit, bringeth forth much fruit, he is very

serviceable to God’s glory, and his own account in the great day. Note, Union

with Christ is a noble principle, productive of all good. A life of faith in the Son

of God is incomparably the most excellent life a man can live in this world; it

is regular and even, pure and heavenly; it is useful and comfortable, and all

that answers the end of life. [2.] It is necessary to our doing any good. It is

not only a means of cultivating ad increasing what good there is already in us,

but it is the root and spring of all good: "Without me you can do nothing: not

only no great thing, heal the sick, or raise the dead, but nothing.’’ Note, We

have as necessary and constant a dependence upon the grace of the

Mediator for all the actions of the spiritual and divine life as we have upon the

providence of the Creator for all the actions of the natural life; for, as to both, it

is in the divine power that we live, move, and have our being. Abstracted from

the merit of Christ, we can do nothing towards our justification; and from the

Spirit of Christ nothing towards our sanctification. Without Christ we can do

nothing aright, nothing that will be fruit pleasing to God or profitable to

ourselves, 2 Co. 3:5. We depend upon Christ, not only as the vine upon the

wall, for support; but, as the branch on the root, for sap. (3.) The fatal

consequences of forsaking Christ

People's New Testament Commentary on John 15

4. Abide in me, and I in you. The idea is, Abide in me that I may abide in

you. Christ abiding in us is dependent on our abiding in him. . Abstracted from

the merit of Christ, we can do nothing towards our justification; and from the

Spirit of Christ nothing towards our sanctification. Without Christ we can do

nothing aright, nothing that will be fruit pleasing to God or profitable to

ourselves, 2 Co. 3:5. We depend upon Christ, not only as the vine upon the

wall, for support; but, as the branch on the root, for sap. and all who

"keep his sayings" (John 14:23) will have Christ abide in their souls. No more

can ye, except ye abide in me. We are dead, fruitless branches, without the

Christ-life. The whole history of the world demonstrates that fruitfulness is only

found in union with Christ.

5. I am the vine, ye are the branches. He has already declared (John

15:1) that he is the True Vine, but he had not before declared that every disciple

is a branch of the Vine. Observe that, not denominations, but church members,

are the branches. The disciple, without Christ, can do nothing. Paul declared,

"I can do all things through Christ who strengthens me." (Philippians 4:13)

Robertson's Word Pictures of the New Testament - John 15

Abide in me (meinate en emoi). Constative aorist active imperative of

menw. The only way to continue "clean" (pruned) and to bear fruit is to

maintain vital spiritual connexion with Christ (the vine). Judas is gone and

Satan will sift the rest of them like wheat (Luke 22:31). Blind complacency is

a peril to the preacher. Of itself (ap eautou). As source (from itself) and

apart from the vine (cf. Luke 17:17). Except it abide (ean mh menh).

Condition of third class with ean, negative mh, and present active (keep on

abiding) subjunctive of menw. Same condition and tense in the application,

"except ye abide in me."

Ye the branches (umeiß ta klhmata). Jesus repeats and applies the

metaphor of verse Luke 1. Apart from me (cwriß emou). See Ephesians

2:12 for cwriß Cristou. There is nothing for a broken off branch to do but

wither and die. For the cosmic relation of Christ see John 1:3 (cwriß autou).

The Fourfold Gospel commentary

except it abide in the vine; so neither can ye, except ye abide in me.

John 15:4-6

1.Abide in me, and I in you, etc. The whole parable is intended to teach

us Christ's relationships. (1) Toward the Father--Husbandman and

Vine. (2) Toward man--Vine and branches (3) Toward good

works--Vine, branches, and fruit. (4) The negative condition, or "lack" of

relationship--the Vine, the dissevered branches, the fire.

Baker's Evangelical Dictionary of Biblical Theology

Branch

Many figures of speech in Scripture used to illustrate spiritual truth are taken

from agriculture. One such set of ideas has to do with limbs, secondary

stems, or new growth on vines, bushes, and trees. More than twenty Hebrew

and Greek words are employed to connote this growth; they have been

translated variously as a "branch, " "shoot, " "sprout, " "tendril, " or "twig."

When olive trees, indigenous to Israel, are cut down, new trees grow from the

shoots that sprout from the base and root system. It was not uncommon for

the prophets to depict the Messiah as a new shoot or branch growing from

David's stock, even though that "tree" would be cut off. Isaiah proclaims that "A

shoot will come up from the stump of Jesse; from his roots a Branch will bear

fruit" (11:1). Jeremiah announces that one day in the future the Lord will raise

up for David a "righteous Branch, " who will reign as the rightful heir to the

throne (23:5). Zechariah notes that this royal Branch will be the one who will

rebuild the temple (6:12-13).

Israel is often referred to as a vine. The Lord brought Israel, the vine, out of

Egypt and planted it in the promised land. As the Lord blessed the vine, it

prospered and "sent out its boughs to the Sea, its shoots as far as the River"

(Psalm 80:11). The fruit that the vine produced, however, was an

embarrassment to the Lord and steps were taken against it (see Isa 5:1-7).

More often, however, the prophets use the analogy of the vine and branches to

describe Israel's future restoration (Isa 60:21; Hosea 14:6).

Jesus uses the analogy of the relationship of the vine to the branches to

describe his relationship with his disciples: "I am the vine; you are the

branches" (John 15:5). The branches derive their very existence and ability to

produce fruit from the vine. Detached, the branches cease to live or produce.

Likewise, apart from Christ, an individual has neither spiritual life nor fruit.

In Romans 11 Paul draws attention to grafting a branch into a stock. Normally,

a farmer takes a wild root or stock and grafts into it a cultivated scion. That

was not the case with Israel, the cultivated olive tree; the branches broken off

were replaced by wild olive shoots, in other words, Gentile believers. When the

Deliverer from Zion comes, however, it will be easy for him to restore Israel to

its rightful position (vv. 25-27).

Glenn E. Schaefer

Every occurrence of the word "branch" in the King James Version of the Bible :

(Exo 25:33 KJV) Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.

(Exo 37:17 KJV) And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same:

(Exo 37:19 KJV) Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick.

(Num 13:23 KJV) And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs.

(Job 8:16 KJV) He is green before the sun, and his branch shooteth forth in his garden.

(Job 14:7 KJV) For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.

(Job 15:32 KJV) It shall be accomplished before his time, and his branch shall not be green.

(Job 18:16 KJV) His roots shall be dried up beneath, and above shall his branch be cut off.

(Job 29:19 KJV) My root was spread out by the waters, and the dew lay all night upon my branch.

(Psa 80:15 KJV) And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

(Prov 11:28 KJV) He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.

(Isa 4:2 KJV) In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

(Isa 9:14 KJV) Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.

(Isa 11:1 KJV) And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

(Isa 14:19 KJV) But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

(Isa 17:9 KJV) In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.

(Isa 19:15 KJV) Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do.

(Isa 25:5 KJV) Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

(Isa 60:21 KJV) Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.

(Jer 23:5 KJV) Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

(Jer 33:15 KJV) In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

(Ezek 8:17 KJV) Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.

(Ezek 15:2 KJV) Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest?

(Ezek 17:3 KJV) And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:

(Ezek 17:22 KJV) Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:

(Dan 11:7 KJV) But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

(Zec 3:8 KJV) Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

(Zec 6:12 KJV) And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

(Mal 4:1 KJV) For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.

(Mat 24:32 KJV) Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:

(Mark 13:28 KJV) Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

(John 15:2 KJV) Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

(John 15:4 KJV) Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

(John 15:6 KJV) If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.