WAYNE G. MCCOWN

It is commonly recognized that perfection has a prominent place in the Epistle to the Hebrews.1 On the other hand, the role of sanctification (in relation to perfection) has received little attention. Moreover, what (brief and piecemeal) treatments may be found are quite unsatisfactory.2 The doctrine may not have suffered too badly as a consequence, but the Epistle certainly has. Both will be well served by a specific study of holiness in Hebrews.

The prominence of the subject in Hebrews is reflected in the frequent use of holiness terminology. Our English translations reflect that usage in four key words: sanctified, holy, mature, and perfect.3 Underlying these four, the Greek has but two roots: hagios, sanctified and/or holy; and teleios, mature and/or perfect. Moreover, these are used as fairly synonymous terms, as reflected in their occurrence side by side in Hebrews 10:14 and by the exchange of terms and tense in the parallel affirmation of 10:10.4

By one sacrifice he has perfected (perfect tense) those who are being sanctified (present participle).

By that sacrifice we have been sanctified (perfect participle + present tense).

Ultimately, then, we have to do with a single (but complex)subject. "There is an intimate relation between sanctification and the perfection to which it leads."5

1. Two nouns based on the root hagios are used in Hebrews. Hagiotes in Hebrews 12:10, is usually translated holiness. Hagiasmos, in Hebrews 12:14, is variously translated as holiness or sanctification.6 (In the Greek, these are not two concepts but one. It appears, in English, that the two are independent concepts. But they are not. Rather, holiness and sanctification are alternate translations, each of which expresses an aspect of the underlying Greek word.)

Each of these two noun forms is used appropriately.7 The first describes holiness as a quality. The second depicts holiness or sanctification as an action or process. Both texts presume holiness as an essential attribute of God,8 in which Christians are to share. These two texts belong together, not only by reason of context but in terms of interpretation. Their consonance and connection is indicated by F. F. Bruce, in his commentary on Hebrews 12:14:

2. The adjective hagios (sanctified and/or holy) occurs 17 times in Hebrews. It has a threefold application, in reference to the divine Spirit, the sanctuary (or tabernacle), and the saints of God. All are designated as sanctified and/or holy by reason of their special identification and association with God.

Like the rest of the New Testament, Hebrews customarily describes God's Spirit as the Holy Spirit.10 This qualifier is frequently used in the Scriptures and represents an important attribute of the divine Spirit.11 As J. B. Phillips says, in his paraphrase of I Thessalonians 4:8: "It is not for nothing that the Spirit God gives us is called the Holy Spirit."

The sanctuary (or tabernacle) also is described as sanctified and/or holy-in a peculiar sense. For sanctuary, in Greek, is simply hagios in neuter form: i.e., the "holy (thing)." Moreover, the Greek text reflects the various degrees of holiness associated with the different parts of the tabernacle, as evidenced in Hebrews 9:1-3. The tabernacle generally, including the courtyard, is referred to in the singular as the "sanctuary."12 The plural form of the word is used in reference to the "holy place,"13 and two plural words are used to describe the "holy of holies."14 Thus, while the whole area is specially consecrated unto God and therefore holy, there is an exponential increase in holiness beyond that (almost bursting the limits of grammar), as one approaches and enters into the presence of God.

Finally, the people of God are described as sanctified and/or holy, i.e. saints. This usage, again, is not peculiar to Hebrews; it is common throughout the New Testament.15 Hebrews 3:1 qualifies the appellation, and helps us to understand who is included: "brothers in the family of God, who share in a heavenly calling" (NEB).16 The author is addressing the whole Christian community. Everyone who has responded to the call of the gospel, and is committed to following Christ, is included.17 This designation of all believers as "saints" highlights the calling and grace of God in Christian experience,18 the Christian community as God's peculiar possession,19 and the consecration of God's people in obedience and faithfulness to His Word.20

3. The verb hagiazo, usually translated to "sanctify," is a derivative from the root hagios.21 To sanctify essentially means to make holy. And that is the sense in which this verb is always used in Hebrews. In fact, the New International Version translates it to "make holy" in five of seven occurrences.22 "In each case moral renewal, ethical righteousness and cleansing from sin is implicit."23

This verb is used in Hebrews primarily to describe the purpose and efficacy of Christ's death.24 "Christ's atoning sacrifice is very clearly depicted as a means of sanctification in Hebrews. . . . He achieves sanctification for the sanctified by his offering (10:10, 14)."25 Jesus suffered "to make the people holy through his own blood" (Heb. 13:12). "We have been made holy through the sacrifice of the body of Jesus Christ" (Heb. 10:10), "because by one sacrifice he has made perfect forever those who are being made holy" (Heb. 10:14). "Not only is the guilt of sin removed by the sacrifice of the Cross, but everything is given in the perfection of that act to bring believers in Christ to their promised goal."26

In Hebrews, the verb to sanctify and/or make holy is closely associated with forgiveness, cleansing, and purification.27 While the contexts in which these terms are employed is frequently cultic and symbolic, these cultic symbols point to the realities of personal spiritual experience. Hebrews 9:13-14 illustrates the author's use and conception:

"The emphasis is on the one final and adequate offering of Christ, its availability to those sanctified and its sufficiency for their perfection."28 The sanctifying death of Christ is an act of grace. Its efficacy has no parallel, as a cleansing and enabling spiritual experience.

It is an inward and spiritual purification that is required if heart-communion with God is to be enjoyed . . . [there] are those practices and attitudes which belong to the way of death, which pollute the soul and erect a barrier between it and God. But their pollution is removed from the conscience by the work of Christ, so that men and women, emancipated from inward bondage, can worship God in spirit and in truth. This is the "perfection" which the ancient ceremonial was unable to achieve.29

By appropriation of this gracious provision, we are enabled, authorized, and exhorted to enter into God's presence, as worshipers. "Therefore brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus . . . let us draw near to God with a sincere heart in full assurance of faith, having our hearts cleansed from a guilty conscience and having our bodies washed with pure water" (Heb. 10:19-22).

While the balance of emphasis in this Epistle falls on the side of inward holiness, the last phrase of Hebrews 10:22 also specifies outward holiness. Not only is a clean heart required, but a pure body.30 Accordingly, in Hebrews 13:4, the author exhorts the Christian community: "Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral." I Thessalonians 4:3-7 constitutes an excellent commentary on this subject.31

It is God's will that you should be holy; that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God; and that in this matter no one should wrong his brother or take advantage of him. The Lord will punish men for all such sins, as we have already told you and warned you. For God did not call us to be impure, but to live a holy life.

It is God's will that we be holy in heart and life. And He has made provision for our sanctification, in the death of our Lord Jesus Christ. "Christ loved the church and gave himself up for her," we read in Ephesians 5:25-27, "to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless."

4. The verb teleioo, usually translated "to perfect,"32 occurs nine times in Hebrews, more than in any other book of the Bible. 33 In addition, the adjective and three related nouns appear five times and are translated in a similar fashion in all but one text (i.e., Heb. 5:14).34 Obviously, perfection was a concept with which the author felt comfortable, even if we are not.

The Law could not perfect the worshiper's conscience. Indeed, "the law made nothing perfect" (Heb. 7:19). It appointed as priests men who were subject to weakness and sinners themselves (Heb. 5:2-3). Thus, perfection was not possible through the Levitical priesthood: "If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-one in the order of Melchizedek, not in the order of Aaron?" (Heb. 7:11). God has now ordained as our priest His Son "made perfect forever" (Heb. 7:28).

The surprising element is the declaration that Jesus had to be "made perfect."36 "It was not Christ's moral character or relationship with the Father that needed perfecting."37 As God's Son, He was sinless and holy with a "perfect heart" like Noah, Abraham and Job.38 It is affirmed of Him, that He "has been tempted in every way, just as we are-yet was without sin" (Heb. 4:15). So the reference is not to some imperfection of moral character which had to be remedied. Rather, God's Son had to be "made perfect" as the Pioneer of our salvation. To qualify, it was "necessary for Him as the Son of Man to offer up to God the sacrifice of a perfect humanity."39 Having "entered into our conditions of life, the way to glory for him lay through sufferings, death and resurrection."40 In order to serve as a merciful and compassionate high priest, making intercession for us before God, He had to become like us, to experience our state of dependence, our temptations, our sufferings, and our fear of death.

R. Newton Flew deduces the following lessons for us: "The meaning of the humanity of our Lord for the author's doctrine of perfection is, first that the perfection must be wrought out by struggle in the time process, second, that His achievement in the time process carries with it the promise of our own."41 "[Christian] perfection rests upon the perfect life and perfect achievement of Jesus Christ."42 Similarly, B. F. Westcott finds "three distinct applications" in reference to the Person and work of Christ: (1) Jesus was "made perfect" in His humanity (Heb. 2:11; 5:9; 7:28); (2) Jesus' perfection "through suffering" is the ground of His sympathy as our high priest and intercessor (Heb. 2:17-18; 4:15); (3) Jesus perfects us "through fellowship with Himself" (Heb. 10:14; 11:39-40: 12:23).43

5. The sense of fulfillment or completion is always present in the concept of perfection as found in Hebrews. "Teleios and teleioo, the main forms for 'perfect' and 'to perfect' respectively, come from the root telos which means end or goal. This meaning lies behind virtually all usages of the terms in this family."44

In the familiar words of Hebrews 12:2, Jesus is affirmed to be not only the Pioneer, but also the Perfecter of our faith. This appellation is attached to a metaphor which describes the Christian life as a race to be run with perseverance. The author appeals to the example of Jesus, who endured/ persevered and is now "sat down at the right hand of the throne of God." That is to say, He has already finished the race and entered into God's presence as our Forerunner.45 Note, in this connection: "There cannot be a great distance separating the Forerunner and those who follow, otherwise He would not be our precursor. The Forerunner and those who follow are a company: both are set out on the same course He opens up the way and they follow."46

Thus, a perfection not attainable previously has been inaugurated through the Person and work of Christ. The repeated sacrifices decreed by the Law have reached their end in the one sacrifice offered by Christ.47 The Levitical priesthood has been superseded by a superior one.48 And our high priest has entered "a greater and more perfect tabernacle,"49 for He has passed through the heavens and entered the very presence of God.50 Jesus Christ is the consummation of the Law and the prophets,51 the Levitical priesthood and the sacrificial system.52 "God had planned something better for us so that only together with us would they be made perfect" (Heb. 11:40).

6. As noted above, in Hebrews 5:14, the adjective teleios is usually translated "mature" rather than "perfect." Rightly so, for the context draws a contrast between babes and "them that are of full age" (KJV). The author chides his readers for not showing the growth and maturity which might naturally be expected. He describes as mature one who has a knowledge of God's word and a developed capacity for moral discernment.53

It is this stage of growth which the author has in view when, in Hebrews 6:1, he exhorts his readers, "Let us go on to maturity (or, perfection)." This goal is in view: the knowing and doing of God's will. For this author, that is the mark of the mature Christian; that is the meaning of Christian perfection. "His last prayer is for their perfection-that God may furnish them with everything for doing His will and may create in their lives through Jesus Christ what is well-pleasing in His sight (xiii. 21)."54

The terminology of sanctification and perfection occupies a prominent place in Hebrews. But it does not occur at all in chapters 3-4. Nonetheless that passage is probably the most favored by holiness preachers. Why?

The use of Hebrews 3-4 as a holiness text is generally based on an allegorical interpretation of the passage. That is not to say this text is especially singled out for such treatment. The allegory itself is a common one in holiness circles. Its basis is a presumed analogy between Israel's experience as a nation and each Christian's spiritual pilgrimage.55 Israel was first delivered from bondage, and only after a period of wandering in the wilderness entered into the Promised Land victorious over her enemies. Normal Christian experience follows a similar pattern. In the first work of grace, God grants deliverance from the bondage of sin. Customarily by, there follows a period of struggle, characterized by ups and downs, and wandering in relation to God's perfect will. But the Christian is exhorted to move beyond that stage, to victory over inbred sin. Thus, beyond the state of inner turmoil, he/she is promised spiritual rest, as a second work of grace.

There is none of this, as such, in Hebrews 3-4. But, since the passage is based on an Old Testament text describing Israel's experience in the wilderness, the customary allegory with Christian experience is presumed.

1. It is to be noted that Hebrews 3-4 constitute a sermon on the text of Psalm 95:7-11.56 This text is quoted in full, at the top of the sermon, in Hebrews 3:7-11. Moreover, it is referred to again and again throughout the passage.57 Five times the word "Today" resounds in these chapters, like a peal from the text of Psalm 95:7. Indeed, these two chapters in Hebrews are structured around this Old Testament text, its interpretation and application.

Three questions of interpretation (implicit within the Psalm itself) are discussed by the author: (1) Who is the audience described in Scripture? (2) What is this "rest" promised by God? (3) What is the day to which the psalmist refers?

In Hebrews 3:16-19, a series of questions about the original audience are considered, and a characterization drawn. Who heard God's voice and rebelled? They were those whom Moses led out of Egypt. With whom was God angry for forty years? It was with those who sinned against Him and died in the wilderness. To whom did God swear they would never enter His rest? It was to those who disobeyed; they did not enter because of unbelief.

What is this "rest" spoken of in the psalm? It is a divine promise which still stands.58 The original audience to whom the promise was offered did not enter, because of unbelief and disobedience.59 So, the preacher concludes, the promise continues unfulfilled: it still remains for some to enter.60 Moreover, this rest is a rest like God's; indeed, it is an entrance into God's rest.61

What is the day to which the psalmist refers?62 Obviously, it is a day subsequent to the original promise. That is to say, Joshua's entry into the Promised Land did not constitute its fulfillment. For sometime later, the promise is reaffirmed through David. Moreover, the "Today" announced in Scripture is a divinely appointed day of rest. It is identified with the seventh day of creation, when God rested from all His labors. And It is called a sabbath for the people of God, a day of rest from all labors.63

2. In his interpretation of Psalm 95, the author keys on the concept of rest, which he interprets as three-dimensional: physical, spiritual, and heavenly. The preacher acknowledges the realization of physical rest as a possible interpretation, in his allusion to Joshua in Hebrews 4:8. It is true that "rest" is used to describe Canaan as the Promised Land of settled peace.64 But, clearly, that experience/dimension of rest did not constitute a realization of the full intent of the divine promise. For the psalmist (who is identified as David) addresses the divine promise to a people already in possession of the Promised Land. So an allegorization of that dimension of the promise falls short of the vision of Hebrews 3-4. Psalm 95 (verses 1-7a), frequently used as a call to worship, summons God's people into His presence. Similarly, the preacher invites his readers into the presence of God. His final word in this passage is an exhortation which coincides with the psalmist's appeal: "Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need" (Heb. 4:16). Drawing near to God in worship constitutes, as it were, a spiritual entrance into the heavenly sanctuary. "The man who has believed in Christ Jesus has entered into his rest the state of happiness which he has provided, and which is the forerunner of eternal glory. "65

But the author, who is a Christian believer, also views the divine promise from the perspective of its fulfillment in Christ. Jesus has already finished His earthly labors and entered into heaven, the place of God's abode.66 And, we, too, are partakers of a heavenly calling,67 having our eyes fixed on Jesus, who is our Forerunner.68 Ultimately, the promise will be fully realized only when that final "Today" is called,69 and we too enter our heavenly abode.70

The entrance into God's eternal rest, however, lies open only to those who believe.71 "The chief concern of the writer is to show (1) that this rest is available by faith, (2) that it will be missed unless there is faith, and (3) that it is presently available by faith."72 Thus, we are called upon, here and now, to spiritual diligence and persevering faith. "Let us, therefore, make every effort to enter that rest," the preacher exhorts (Heb. 4:14). We are partakers of Christ, only if we hold onto our confidence until the end.73 The Christian life is a lifelong pilgrimage of faith.74

3. The wilderness generation is presented as a type, or exemplar.75 Israel's fate stands as a warning: Do not take this course. All three hortatory statements in this sermon strike the note of anxious concern, "lest anyone fall by following the same example of disobedience" (Heb. 4:11, NASB).76 Taken as a whole in the context of Hebrews, the sermon stands as a stern admonishment against apostasy.

It is closely related in thought to 5:11-6:12 where spiritual immaturity is denounced, and the readers are exhorted with great earnestness to "press on unto perfection." Likewise in this segment of the letter the danger of arrested progress is emphasized by the historic precedent of the Israelites en route from Egypt to Canaan. Their tragic example is constantly kept before the readers as a challenge and warning. . . .77

Other parallel passages include Hebrews 2:1-4; 10:19-39; and 12:1-29.78

What was the Israelites' problem? They hardened their hearts (in rebellion against God). "Their hearts," the Lord said of them, "are always going astray, and they have not known my ways" (Heb. 3:8-10). Similarly, the author forewarns his Christian audience, "that none of you has a sinful, unbelieving heart that turns away from the living God . . . so that none of you may be hardened by sin's deceitfulness" (Heb. 3:12-13).

The antidote to this problem, obviously, is a cleansed heart, by which we may draw near to God "in full assurance of faith" (Heb. 10:22). Note that one of the special provisions of the new covenant is evoked at this point: "The Holy Spirit also testifies to us about this79. . . . This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds" (Heb. 10:15-16)80 The provisions of that promised covenant have been enacted through the death of Jesus Christ. By His sacrifice offered once-for-all, our sins are forgiven and our hearts may be cleansed "from a guilty conscience" (Heb. 10:22; cf. 10:1-2). By that offering, we are "made holy" (Heb. 10:10, 14), cleansed "so that we may serve the living God" (Heb. 9:14). Thus, sanctification of the heart provides the remedy to the spiritual condition exemplified by the wilderness generation, and endangering the Christian community addressed by Hebrews.

The Epistle as a whole aims for the reactivation of faith in Christ, spiritual vitality, and progress forward. The author takes a serious view of the spiritual condition of his friends and readers. Despite their good beginnings, they now stand in danger of drifting away from the way of salvation, to their ruin and utter loss. They have grown disheartened and discouraged, in the persistence of persecution, the length of the way, and their familiarity with the Word. A tendency now exists (especially on the part of "some") to slackness, doubt, even apostasy.81 They need to examine their hearts, lest they fall prey to unbelief and sin. They need to draw closer to God, and receive of His grace. They need to press on and enter into the fullness of what God has promised His people.

A choice is presented: "pistis (faith) or hamartia (sin)-i.e., obedient pursuit of the promise in pilgrimage with God's people, or disobedience to the promise, and thus a falling away from it, the pilgrimage, and God's people."82 The wilderness generation offers an example of disobedience; shrinking back, they lost out on the promise. But that did not obviate God's Word: "the promise . . . still stands" (Heb. 4:1)!

The preacher points out that we too have received the Word of the gospel, and the promise of entering God's rest (physical, spiritual, and heavenly). But it will do us no good, as was true in Israel's case, unless in hearing we "combine it with faith" (Heb. 4:2, RSV).83 What is required is not only an affirmative response to the divine Word of promise, but tenacious perseverance on the way entered.84 Shrinking back is tantamount to sin, and leads to apostasy from God.85 Daily, we must say "yes" to God.

Moreover, we are to exercise care and concern for one another. As a holy community, we are to "take care lest anyone" should have an evil, unbelieving, hardened heart (Heb. 3:13, NASB). We are to be careful lest anyone seem to be falling short of entering God's rest (Heb. 4:1). Special attention is to be given to those who fall behind. Four times in this passage alone the author expresses his concern for an indefinite but all-important "anyone" (or, "someone" within the congregation).86 Ultimately, Hebrews 3-4 aims for reflexive incitation within the Christian community. We are directed to exhort and encourage one another on a regular, daily basis.87 We are charged especially with the responsibility of oversight for those who are in danger of collapsing or relapsing.88

That is the essential message, which we frequently miss because of our preoccupation with something else. But that is to miss an important component in the doctrine of holiness. Why allegorize the Word to teach something else?

The allegorical approach is not necessary and does an injustice both to the text of Hebrews and the doctrine of sanctification. The rest described in Hebrews 3-4 is not itself the experience of sanctification as a second work of grace.89 Rather, rest is portrayed more comprehensively as an entrance into God's presence, for which sanctification of heart and life is the necessary condition or prerequisite. The believer experiences only a measure of rest here and now (in the spiritual dimension), as a foretaste of the heavenly blessings of the age to come.90 The teaching of these two chapters is consistent with the larger theology of holiness in Hebrews.

Some Great Holiness Texts:

The Epistle to the Hebrews contains some great holiness texts, which bear plainly and directly on the subject of Christian sanctification and/or perfection. The three most prominent texts have been selected for our consideration here, and will be presented in the order of their appearance in the Epistle.

1. Hebrews 6:1,91 "Let us bear on towards perfection."92 As noted previously, most modern versions translate the noun teleiotes here as "maturity" rather than "perfection." The King James Version, of course, does not: Surprisingly, it never uses the terms mature or maturity.93 This may account, in part, for the lack of attention to that aspect of holiness by some of our spiritual progenitors. But now we may be in danger of having gone to the other extreme, in our eagerness to avoid the word perfection.

Admittedly, maturity is the dominant idea in context. The exhortation of Hebrews 6:1 answers to the diagnosed need in the preceding paragraph.94 But, in the Greek language, maturity and perfection are not two distinct realities. (Of course, they are distinguished in English, and frequently developed as independent concepts. However, they are but alternative translations of one and the same word in Greek.) Thus, to speak of Christian perfection here is to describe the realization of Christian maturity. And to point to maturity as requisite in Christian experience is to posit perfection as the goal of the Christian life.

It also should be noted that the noun used here is generally understood to refer to perfection in Colossians 3:14, the only other occurrence in the New Testament. There love is described as "the bond of perfection" (KJV), or "the perfect bond of unity" (NIV, NASB).

The exhortation of Hebrews 6:1 has a parallel (more evident in Greek than English) in Hebrews 6:11, where the author expresses his concern for the readers: "We earnestly desire each of you to show diligence with respect to the full-bearing of the hope, until the end."95 (The word translated "end," telos, represents the Greek root from which we derive maturity/ perfection.96) This is the most direct statement of any in the Epistle respecting the author's intense and personal wish for each of his readers. Although he chides them for their lack of growth,97 he is persuaded of their salvation, on the evidence of their ministry within the Christian community.98 But he earnestly desires that they should move forward (lest they go backward),99 and give evidence of zeal with respect to "the full assurance of hope."100 Later in the same context, that hope is linked to an entrance into the inner shrine of God's presence.101

Thus, the author thinks of Christian maturity and/or perfection in a comprehensive manner, as the full realization of Christian hope. But he also believes there are evidences of progress along the way.

In Hebrews 5:11-14, he charges his readers with backwardness, pointing to their lassitude and consequent immaturity. By now they should be teachers of God's Word, in view of the lapse of time since their beginning in Christianity. But instead, there has set in a mood of self-complacency and lethargy. Consequently, they are still lacking in both knowledge and discernment. So their situation is likened to that of beginning pupils or even nursing infants. Concern that they still stand too near the beginning, and in fact may be tending toward retrogression, provokes the strong warning of Hebrews 6:1-8. The appeal, an urgent one, is for progress forward. The outrageous nature of relapse and the impossibility of re-entering the Christian life are portrayed vividly and sternly. The author does not intend to acquiesce in the weaknesses of his audience. They certainly should not require instruction again on the fundamental doctrines of the Christian faith. It is high time to move on from the beginning of the Christian life towards maturity.

It is assumed that no other alternative but advance is open to the author, nor to his audience. The possibility even exists that this door has closed for them in their lassitude. The warning is stern, and startling.102 Because of their dullness of hearing, clarion tones are needed to arouse his readers. The author has observed their spiritual lethargy, their indifference towards further progress, and by strong words he urges them to face the possible outcome of their "drift."103 Consistent with his theology of the Christian life, he declares: You cannot simply stay where you are. The Christian life is a pilgrimage of faith, a race in which if you are not moving forward, you will fall behind and eventually lose out altogether. "In short, spiritual advance is imperative. The best safeguard against a retreat is an advance, since a static status quo is impossible in Christian living."104

Thus, he exhorts his readers not to be "sluggish, but imitators of those who through faith and patience inherit the promises" (Hebrews 6:12, NASB). Abraham is a case in point: he exemplifies the certainty of a hope which rests on God's promise, and the requisite forward-looking patience in awaiting its fulfillment.105

These are the attributes associated with Christian maturity and/or perfection. Maturity is not depicted as a state of being, but as a stage of growth. Perfection is not described, in this context, as a "second crisis" per se, 106 but as a goal to be pursued.107

2. Hebrews 10:14. "By one sacrifice he has made perfect forever those who are being made holy" (NIV). This text declares the efficacy of Christ's sacrifice for the complete salvation of man. Through His death, as John Wesley says, He "has done all that was needful in order to their full reconciliation with God.108 Adam Clarke interprets the verb "perfect" here as synonymous with God's promise to "forgive their sins. " Christ, he declares, "has procured remission of sins and holiness."109

Christ's sacrifice is distinguished from the earlier sacrifices of the Levitical order, in several respects: (1) It represented the death not of bulls and goats, but of a perfect human life.110 (2) It fulfilled God's desire for a sacrifice of perfect obedience to His will.111 (3) It inaugurated a new covenant between God and His people, founded on better promises.112

In offering Himself, Jesus offered a perfect sacrifice.113 Thus, there is no need for repeated and continuing sacrifices.114 His sacrifice atones for all sin for all time.115 Its validity is eternal in character.116 Moreover, it is efficacious to deal with the sin question once and for all.117 It provides not merely for ceremonial or symbolic cleansing, but deals with the issues of the inner conscience.118

In the words of F. F. Bruce, "Three outstanding effects are thus ascribed to the sacrifice of Christ: by it His people have had their conscience cleansed from guilt; by it they have been fitted to approach God as accepted worshipers; by it they have experienced the fulfillment of what was promised in earlier days, being brought into that perfect relation to God which is involved in the new covenant."119

The special feature of the new covenant highlighted by Hebrews is the forgiveness of sins.120 This experience the author interprets in the most profound manner, as touching the very conscience and consciousness of man.121 The sacrifices offered under the Law, of course, could never wash away the inward stain of sin on the human soul.122 They were not able to "clear the conscience of the worshiper" (Heb. 9:9) 123 The guilt of sin remained. The blood of animals sprinkled on these ceremonially unclean, the author states "sanctify them so they are outwardly clean. How much more, then, he goes on to assert, "will the blood of Christ . . . cleanse our consciences" (Heb. 9:13-14).

Those who are sanctified are those whose sins have been forgiven and whose hearts have been cleansed. The blood of Christ avails for our cleansing from a guilty conscience, so that we may draw near to God "with a sincere heart in full assurance of faith" (Heb. 10:22).

To be made holy is to be made perfect. This is declared, in Hebrews 10:10 and 10:14, to be both an accomplished fact and a fact presently being realized.124 It has been accomplished "through the sacrifice of the body of Jesus Christ once for all" (Heb. 10:10). By His death, Jesus has made provision for our sanctification. That sacrifice is an event accomplished once for all time, and will not be repeated. It was offered on our behalf, to deal with the problem of sin in its most profound dimensions.125

On the other hand, by that one sacrifice, He has made perfect forever "those who are being made holy" (Heb. 10:14). This text speaks of the present appropriation and realization of sanctification in the lives of God's people, and implicates the need for cooperation on our part.126 It comes at the end of a statement which affirms how Christ completed His task in obedience to God's will.127 Immediately following, the author states, "The Holy Spirit also testifies to us about this" (Heb. 10:15). The next paragraph inaugurates the major exhortatory section of the Epistle, which addresses the issues of living the Christian life and what God expects of us.128

3 . Hebrews 12:14, " Pursue after . . . the sanctification without which no one will see the Lord" (NASB). As noted earlier, sanctification is no ptional extra in the Christian life, but something essential. It is to be both experienced and evidenced here and now. As the Apostle Paul declared, in addressing the practical issues of living the Christian life in the midst of a pagan society: "This is the will of God, even your sanctification...." (I Thess. 4:3). Only the pure in heart shall see God.129

Moreover, in Hebrews 12:14, sanctification and/or holiness is depicted as the Christian's ongoing pursuit in life. The imperative form of the verb used here has its parallels in the writings of Paul. Consider, by way of example, the following: (1) I Corinthians 14:1, "Follow the way of love," or as the Berkeley Version renders the phrase, "Make love your great quest"; (2) I Thessalonians 5:15, "Always seek after that which is good for one another and for all men" (NASB); (3) I Timothy 6:11 and 2 Timothy 2:22, "Pursue righteousness. . .

The translations of the verb in Hebrews 12:14 are varied: "Follow" (KJV); "pursue" (NASB); "strive for" (RSV); "make every effort" (NIV); "seek eagerly for" (MLB); "aim at" (NEB). Whatever the preferred rendition, there are two notions implicit in this exhortation: goal (or, aim) and effort (or, diligence). Our own paraphrase, added to the list, would read: "Make holiness your great quest in life."130

This imperative is in the present tense, implicating an ongoing endeavor.131 An experience, instantaneously realized, is not in view here.132 This becomes evident when we consider the other object of the verb alongside sanctification and/or holiness: "Pursue peace with all men and holiness. . . ."133 Certainly, we perceive the pursuit of peaceful relations with one another and with others outside the Christian community as a life-long quest. It is not expected that we should fulfill that command in an instant or in a single encounter.

Calvin comments, "Unless we follow peace energetically we shall never hold on to it, for many things happen every day which give rise to discords. This is the reason why the apostle bids us follow peace, as though he were saying that it is not to be cultivated now and again when it is convenient for us, but it is to be striven for with the utmost zeal so that it is kept among us."134 The same may be said for the pursuit of holiness. To paraphrase: Unless we follow holiness energetically we shall never hold on to it, for many things happen every day which give rise to temptation. This is the reason why the apostle bids us follow holiness, as though he were saying that it is not to be cultivated now and again when it is convenient for us, but it is to be striven for with the utmost zeal so that it is kept among us.135

The essential point for us to understand is this: The exhortation, "Pursue sanctification," is not exhausted in a particular work of grace. There may be (and are) distinct crises in Christian experience, or stages of growth in holiness. But the imperative . . . still applies! Having experienced the sanctifying work of the Holy Spirit (in the experience of the cleansing of heart, mind, and conscience), the believer is then challenged to lead an honorable life void of offense before God and man,136 to purify oneself even as Christ is pure,137 to press on towards the prize of the upward calling of God in Christ Jesus.138

Finally, it should be observed that holiness, in this context, has social as well as personal dimensions.139 The author, in the preceding paragraph, has spoken of holiness in relation to the personal experience of discipline at the hand of God.140 But he follows with an address describing our responsibility for others in the community who give evidence of falling short of God's grace.141 Concern and correction are important at this point, because the health of the community is at stake.142 One immoral (profane) or godless (irreverent) person can "cause trouble and defile many" (Heb. 12:15).143 Since, "without holiness no one shall see the Lord," this is a matter not to be taken lightly. "Let us make no mistake about it: our final salvation hinges on holiness."144

Hebrews does not offer us a systematic treatment of the doctrine of holiness. But it does offer us a number of important materials on the subject, and some profound insights. Unfortunately, we have frequently done injustice both to the Epistle and to the doctrine by forcing the data, to suit our own particular scheme. That is not necessary, nor is it good. Hebrews is a thoughtful and profound epistle, which can stand the test of close, critical scrutiny. And the doctrine of holiness is so prominent in the Epistle, that it can be neither ignored nor eschewed.

1See esp. C. Spicq, L'Bpitre aux Hebreux (Paris: Librairie

Lecoffre, 1953), 2:224: "One may say that the leading ideas of the Epistle to the Hebrews are evoked within that of 'perfection'"; George Allen Turner, The More Excellent Way (Winona Lake, Ind.: Light and Life Press, 1952), p. 112): "The whole epistle is an exhortation to 'go on to maturity' or perfection"; Hugh Montefiore, A Commentary on the Epistle to the Hebrews (NY: Harper and Row, 1964), p. 104: "His call to Christian maturity and perfection, grounded in the perfection of Christ, is the major ethical theme of the Epistle."

2E.g. Donald S. Metz, Studies in Biblical Holiness (Kansas City, Mo: Beacon Hill Press, 1971), pp. 135-141; a notable exception is George Allen Turner, The New and Living Way (Minneapolis: Bethany Fellowship, Inc., 1075), pp. 204-218.

3Merely adjectival forms have been cited; cognate noun and verb forms are also used. Two additional terms (occurring less frequently) contribute to the conception of perfection: amemptos (Heb. 8:7) and its cognate amomos (Heb. 9:14) have the meaning "blameless"; and KJV renders the verb katartizo (in Heb. 13:21) to "perfect," although the modern versions translate it to "equip" (RSV, NASB, NIV). See Turner, New and Living Way, pp. 206-207. Other relevant soteriological terminology also is used: see Wayne McCown, "Such a Great Salvation," An Inquiry into Soteriology from a Biblical Theological Perspective, eds. John E. Hartley and R. Larry Shelton (Anderson, Indiana: Warner Press, 1981), p. 170.

4See Marcus Dods, "The Epistle to the Hebrews," The Expositor's Greek Testament (Grand Rapids, Mich.: Eerdmans, 1961), 4:344.

5Turner, New and Living Way, p. 211.

6Cf. RSV: "Strive for . . . the holiness without which no one will see the Lord"; NASB: "Pursue after . . . the sanctification without which no one will see the Lord."

7See J. Harold Greenlee, A Concise Exegetical Grammar of New Testament Greek, 3rd ed., rev. (Grand Rapids, Mich.: Eerdmans, 1963), p. 19.

8Note TDNT, 1:100: "[holiness] contains the innermost description of God's nature."

9F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Mich.: Eerdmans, 1964), pp. 364-65. Cf. Otto Michel, Die Brief an die Hebraer (Gottingen: Vandenhoeck & Ruprecht, 1966), p. 451.

10Hebrews 2:4; 3;7; 6:4; 9:8; 10:15. The Holy Spirit is also

described in Hebrews as the "eternal Spirit" (9:14), and the "Spirit of grace" (10:29).

11See R. A. Torrey, The Person and Work of the Holy Spirit (Grand Rapids, Mich.: 1968), pp.56-59; John Owen, The Holy Spirit (Grand Rapids, Mich.: Sovereign Grace Publishers, 1971), pp. 55-58.

12 Hebrews 9:1, to hagion.

13Hebrews 9:2, hagia (literally, "holies," or "holy [things]"); cf. 8:2; 9:8, 12, 24, 25; 10:19; 13:11.

14Hebrews 9:3, hagia hagion (literally, "holies of holies").

15There are more than 60 occurrences; see elsewhere in Hebrews 6:10; 13:24.

16Except as noted otherwise, &ripture quotations are from the NIV.

17Jean Hering, L'Epitre aux Hebreux (Paris: Delachaux & Niestle, 1954), p.38. Cf. Turner, New and Living Way, p. 70: "It designates all those who are 'in Christ' and not necessarily those possessing special sanctity. In other words, any true Christian is a 'saint,' a 'holy one' in the New Testament sense."

18TDNT,1:107: "For it is not by nature but by divine calling

that Christians are hagioi. . . . "

19Cf. I Peter 1:9, "You are a chosen people, . . . a holy

nation, a people belonging to God. . . ."

20Ernst Kasemann, Das wandernde Gottesvolk, 2d ed. (Gottingen: Vandenhoeck and Ruprecht, 1957), p. 6.

21TDNT, 1:111.

22Hebrews 2:11 (twice); 10:10, 14; 13:12. In Hebrews 9:13; 10:29 it is translated as "sanctify."

23Turner, A New and Living Way, p. 212.

24See R. Newton Flew, The Idea of Perfection in Christian Theology (Oxford: Clarendon, 1934), p. 74.

25TDNT, 1:112-

26Flew, Idea of Perfection, p. 74.

27Cf. Hering, L ' Epitre aux Hebreux, p. 96.

28Turner, A New and Living Way, p. 212.

29Bruce, Epistle to the Hebrews, pp. 206-07.

30Cf. John Wesley, "Sermon LXXVI: On Perfection," The Works of John Wesley, 3rd ed. (Kansas City, Mo.: Beacon Hill Press, 1979), 6:414.

31See Wayne McCown, "God's Will . . . For You. Sanctification in the Thessalonian Epistles," Wesleyan Theological Journal, 12(Spring 1977):27-29.

32Cf. TDNT, 8:84: "The findings suggest . . . for teleoioo [the meanings] of teleios, 'whole,' 'complete,' 'perfect.' "

33Hebrews 2:10; 5:9; 7:19,28; 9:9; 10:1,14; 11:40; 12:23. Cf. Colin Brown, Dictzonary of New Testament Theology (Grand Rapids, Mich.: Zondervan, 1971), 2:63.

34Teleios, Hebrews 5:14 ("mature"); 9:11 ("perfect"); teleiosis, Hebrews 7:11 ("perfection"); teleiotes, Hebrews 12:2 ("perfecter"); teleiotes, Hebrews 6:1 ("maturity"; cf. KJV, "perfection").

35See Spicq, L'Epitre aux Hebreux, 2:214.

36Cf. Turner, New and Living Way, p. 209: "The perfection of Jesus is one of the unique features of this presentation."

37Delbert R. Rose, "Christian Perfection, Not Sinless Perfection," Insights into Holiness, comp. Kenneth Geiger (Kansas City, Mo.: Beacon Hill Press, 1963), p. 116.

38Spicq, L'Epitre aux Hebreur, p. 222; Paul B. Overland, The Nature and Attainability of Christian Perfection (Portland, Oregon: Western Evangelical Seminary, 1980).

39H. Orton Wiley, The Epistle to the Hebrews, (Kansas City, Mo.: Beacon Hill Press, 1959), p. 189.

40Wiley, The Epistle to the Hebrews, p. 188.

41Flew, Idea of Perfection, p. 81.

42Flew, Idea of Perfection, p. 78.

43B. F. Westcott, The Epistle to the Hebrews (Grand Rapids, Mich.: Eerdmans, 1973), pp. 65-67.

44Turner, New and Living Way, p. 205.

45Cf. Hebrews 6:18-20.

46Chrysostom, MPG, LXIII, 171. See also in The Nicene and PostNicene Fathers, First Series (Grand Rapids, Mich.: Eerdmans, 1956), 14:419.

47Hebrews 9:23-28.

48Hebrews 7:26-28.

49Hebrew9 9:11.

50Hebrews 4:14-16.

51Hebrews 1:1-4.

52Hebrews 10:8-10.

53Cf. Turner, New and Living Way, p. 213: "The personal 'perfection' or maturity called for in Hebrews 5:11-6:4 is spiritual and intellectual discernment"; Spicq, L'Epitre aux Hebreux, 2:146: "The originality of Hebrews is the accent put on intellectual progress as a condition of moral perfection."

54Cf. Flew, Idea of Perfection, p. 90.

55See Laurence W. Wood, Pentecostal Grace (Wilmore, Ky.: Francis Asbury Publ. Co., 1980), p. 13.

56See Carl Clemen, "The Oldest Christian Sermon (Hebrews III and IV)," The Expositor, 5(1896):392-400. It is described as a "homily" by James Moffatt, The Epistle to the Hebrews (Edinburgh: T. & T. Clark, 1924), 43. Hebrews 3-4 may represent a "midrash" on Psalm 95: see Michel, DerBrief an die Hebraer, p.

182, n. 2; Spicq, L'Epitre aux Hebreux, 2:62. The two primary characteristics of rabbinic midrash were "the attachment and constant reference to Scripture," and "the adaptation to the present": see Renee Bloch, "Midrash," Dictionnaire de la Bible, Supplement V, col. 1266. Cf. Adison G. Wright, The Literary Genre Midrash (Staten Island: Alba House, 1968): "When the word midrash is deliberately contrasted with another word, it very clearly means that traditional literature whose structure is such that it explicitly and implicitly starts with a text of

Scripture and comments on it" (p. 48, n. 31); "The primary aim was to make the Bible relevant, to make the Bible come alive and serve as a source of spiritual nourishment, refreshment and stimulation" (p. 65).

57Hebrews 3:13, 15, 17-18; 4:3, 5, 7.

58Hebrews 4:1.

59Hebrews 3:19; 4:2, 6.

60Hebrews 4:6.

61Hebrews 4:9-10. See H. E. Mueller, The Epistle to the Hebrews: an Exegetical Commentary (Portland, Oregon: Western Evangelical Seminary, 1956).

62See esp. Hebrews 4:7-10.

63Hebrews 4:9: Here the author describes the "rest" (hatapausis) of the Psalm as a sabbatismos.

64See, e.g., Deuteronomy 12:9-10; I Kings 8:56.

65Cf. Hebrews 10:19-22. Adam Clarke, Clarke's Commentary (NY: Abingdon-Cokesbury, 1942), 6:711.

66Note that when He had finished His earthly labors, Jesus sat down at the right hand of God: Hebrews 1:3, 13; 8:1; 10:12-13; 12:2; cf. 4:10. See G. Campbell Morgan, God 's Last Word to Man (Grand Rapids, Mich.: Baker, 1974), pp.57-58: "Christ has entered into rest, as God entered into rest. God entered into His rest as Genesis reveals, when His creative work was accomplished. Jesus entered into His rest when His work of redemption was accomplished"; cf. Turner, New and Living Way, p. 84.

67Hebrews 3:1; cf. 4:14.

68Hebrews 2:8-10; 6:18-20; 12:1-2.

69Hebrews 4:13-14; cf. 10:24-25, 35-38.

70The conception of rest in Hebrews 3-4 implicates the idea of a resting place or settled abode: see W. R. Hutton, "Hebrews iv, 11," Expository Times, 52(1941):316; TDNT, 3:627-28. Katapausis appears elsewhere in the NT (in an OT quote) only in Acts 7:49, where it is translated "my resting place" (NIV),

"place . . . for my repose" (NASB), "place of my rest" (KJV, RSV). The larger context has reference to the place of God's habitation, whether tabernacle or temple or heaven. In the immediate context, these two lines are parallel:

What kind of house will you build for me?

Or where will my resting place be?

Flew, Idea of Perfection, pp. 75-76: "The writer defines his subject as the world to come. . . . We have received a kingdom which cannot be shaken (xii. 28). Our search is for the city to come (xiii. 14). There the people of God have their sabbatismos, their sabbatic rest (iv. 9)." Cf. Spicq, L'Epitre aux Hebreux

2:71: "the earthly promise is the figure of a heavenly repose"; Moffatt, Epistle to the Hebrews, p. 53: "Rest throughout all this passage . . . is the blissful existence of God's faithful in the next world."

71Hebrews 4:3, "We who have believed [aorist tense are entering that rest [present tense]. . . ."

72Turner, New and Liuing Way, p. 216.

73Hebrews 3:6, 14; 4:15. Cf. John Calvin, Hebrews and I & II

Peter trans. William B. Johnston (Grand Rapids, Mich.: Eerdmans, 1963), p. 49: "Because the completion of this rest is never attained in this life, we must always be striving towards it. Thus believers enter in, but on condition that they continuously run and press on."

74See esp. Kasemann, Das wandernde Gottesuolh, Erich Grasser, Der Glaube in Hebraerbrief (Marburg: N. G. Elwert, 1956).

75Cf. Hebrews 4:2, 6, 11. Hebrews uses the word hupodeima (4:11; cf. 8:5; 9:23) in the sense of a modeL see TDNT, 2:32-33.

76See also Hebrews 3:12 (NASB), "Take care, brethren, lest there be in any of you an evil, unbelieving heart leading you to fall away from the living God"; Hebrews 4:1 (NASB), "Therefore, let us fear lest, while a promise remains of entering His rest, any one of you seem to have come short of it."

77Turner, New and Living Way. p. 216.

78See Wayne McCown, The Nature and Function of the Hortatory Sections in the Epistle to the Hebrews (Ann Arbor, Michigan: University Microfilms, 1974), pp. 157-59.

79Cf. Hebrews 3:7, 12-13.

80Cf. Hebrews 8:6-10.

81See Otto Kuss, "Der Verfasser des Hebraerbriefes als Seelsorger," Auslegung and Verkundigung (Regensburg: Friedrich Pustet, 1963), p. 332.

82Kasemann, Das wundernde Gottesuolk, p. 27.

83See Calvin, Hebrews, 46: ". . . the Word brings its power to bear on us only when faith gives it entrance. It is the power of God unto salvation, but only to those who believe (Romans I. 16)." Similarly, John We91ey, Explanatory Notes on the New Testament (NY: Eaton and Mains, n.d.), p. 570: "It is only when

it [i.e., the Word] is mixed with faith, that it exerts its saving power. "

84Hermann Strathmann, Der Brief an die Hebraer (Gottingen: Vandenhoeck & Ruprecht, 1953), 24.

85Cf. Hebrews 10:39. SeealsoKasemann, "Hebraer4, 14-16,Exegetische Versuche und Besinnungen (Gottingen: Vandenhoeck & Ruprecht, 1960), 1:303.

86Hebrews 3:12, 13; 4:1,11.

87See esp. Hebrews 3:12-13; cf. 10:24-25.

88Hebrews 4:1, 11; cf. 12:15-17.

89Contra Richard S. Taylor, "Epistle to the Hebrews," Beacon Bible Commentary (Kansas City, Mo.: Beacon Hill Press, 1976),10:51-52; Charles W. Carter, "The Epistle to the Hebrews," Wesleyan Bible Commentary (Grand Rapids, Mich.: Eerdmans, 1966), 6:64-66. Cf. Wesley, Explanatory Notes on the New Testamenk p. 571: The rest mentioned in Hebrews 4:3 is "the eternal rest in

heauen"; Clarke, Clarke's Commentary, 6:710-11.

90Cf. Clarke, Clarke's Commentary, 6:711.

91Though Wesley preached a sermon from this text (see n. 34 above), he makes no attempt to exposit it; Calvin generally ignores it altogether.

92Author's translation.

93See James Strong, Strong's Exhaushue Concordance (Grand Rapids, Mich.: Associated Publishers, nd.).

94Taylor, Epistle to the Hebrews, 10:71.

95Author's translation.

96See TDNT, 8:49-87; Brown, Dictionary of New Testament Theology, 2:59-66.

97Hebrews 5:11-14.

98Hebrews 6:9-10.

99Cf. Hebrews 10:35-39.

100Hebrews 6:11, NASB.

101Hebrews 6:17-20.

102See J. A. Bengel, Gnomon Novi Testamenti (Stuttgart: J. F. Steinkopf, 1860), p. 885: "Kai parapesontas (and falling away) . . . a solemn declaration, occurring so suddenly, inspiring a sense of terror."

103See Hebrews 2:1-4.

104Turner, New and Liuing Way, pp. 103-04.

105Hebrews 6:13-20.

106Contra Metz, Studies in Biblical Holiness, p. 135.

107See Clarke, Clarke 's Commentary, 6:723: " Let us never rest till we are adult Christians-till we are saved from all sin, and are filled with the Spirit and power of Christ."

108Wesley, Explanatory Notes, p. 584.

109Clarke, Clarke's Commentary, 6:755.

110Hebrews 9:11-14.

111Hebrews 10:4-10.

112Hebrews 7:22; 8:6; 9:15.

113See Hebrews 9:14.

114Hebrews 9:25-26.

115Turner, New and Living Way, p. 143: "Because the objective grounds (shadowy sanctuary and beasts) of the Old Testament system were inadequate, the subjective effects were inadequate. On the other hand, under the new covenant, because of the objective basis (the real sanctuary and Christ), the subjective

change in the believer (pardon and sanctification) is adequate or 'perfect.' "

116Hebrews 10:11-14.

117See Hebrews 10:18.

118Hebrews 9:14; cf. 10:1-2.

119Bruce, Epistle to the Hebrews, p. 241.

120See Hebrews 10:15-18.

121Hebrews 9:14; 10:22; cf. 13:18

122Hebrew9 10:1-4.

123Cf. NASB: they could not "make the worshiper perfect in conscience. "

124See Michel, Der Brief an die Hebraer, p. 341: "What is an once-for-all event (perfected) works itself out in an onward-going process (being sanctified ). "

125See Carter, "Epistle to the Hebrews," 6:125: Hebrews 10:14 declares "the adequacy of Christ's sacrifice for the complete salvation of man."

126Note Taylor, "The Epistle to the Hebrews," 10:120, "A definite and complete sanctification is declared to be the divine will, in fact a state already experienced by the 'we' of v. 10: the present participle of v.14 must be interpreted as an iterative present; hence, those who are from time to time being sanctified, one after another." None of the Greek grammars specifically support Taylor's interpretation, although it is considered by J. H. Moulton, A Grammar of New Testament Greek, 3rd ed. (Edinburgh: T. & T. Clark, 1908), p. 127. Moulton cites Hebrews 10:10 as an "ambiguous case" of the perfect periphrastic. Cf. A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 891: "the descriptive durative is all that is true of tous hagiazomenous in Heb. 10:14 (cf. 10:10)."

127Hebrew9 10:4-9.

128Hebrews 10:19ff.

129Matthew 5:8; cf. Hebrews 12:14.

130Cf. Turner, New and Liuing Way, p. 171: "As in chapter 6, so here the reader is exhorted to give all diligence to press on the path toward perfection."

131Cf. Milton S. Agnew, Transformed Christians (Kansas City, Mo.: Beacon Hill Press, 1974), p. 164: "Note the verb 'pursue after.' It depicts a patient pursuit, an eager chase. . . . Furthermore, to 'pursue after' indicates a continuing action (the tense is present)."

132Contra Taylor, "Epistle to the Hebrews," 10:163-64.

133Cf. Agew, Transformed Christians p. 164: "The double object of the pursuit is 'peace' and 'sanctification'-peace with all men and unfolding holiness before God. The two go together. They both demand effort in their achievement."

134Calvin, Hebrews, p. 195.

135See Agnew, Transformed Christians, p. 164: "Furthermore, it is only through such progressive sanctification that men really see, or comprehend, the Lord in daily life. It gives a new dimension of understanding in a day-to-day experience of Him in His holiness and in His purity. With the same goal in view,

Jesus had said, 'Blessed are the pure in heart, for they shall see God' (Matt. 5:8)."

136Cf. Hebrews 13:18; I Thessalonians 2:10-12.

137Cf I John 3:1-3.

138Cf. Philippians 3:12-17.

139See Flew, Idea of Perfection, pp. 84-85; Hering, L'Epitre aux Hebreux, p. 116.

140Hebrews 12:5-11. The following commentators emphasize the role of discipline in the life of holiness, interpreting Hebrews 12:14 in relation to the larger context: Turner, New and Liuing Way, pp. 169-73; Agnew, Transformed Christians, pp. 159-67; Cf. Gunther Bornkamm, "Sohnschaft und Leiden,"

Judentum-Urchristen-Kirche (Berlin: A. Topelmann, 1960), 188-98. Flew, Idea of Perfect~on, pp. 84-85 stresses the ethicltl element in holiness: "The exhortation to pursue holiness . . . occurs in a context where ethical considerations are strongly evident."

141Hebrews 12:15-17; cf. 3:12-13; 4:1-2; 10:24-25.

142Hebrews 12:12-13 have both a personal and communal application. See Moffatt, Epistle to the Hebrews: "The discipline . . . is viewed under an active agpect; men mugt cooperate with God, exerting themselves to avert sin (v. 1) by

the exercise of personal zeal and church-digcipline" (p. 206); "By to cholon the writer means 'those who are lame,' these crippled souls in your company" (p. 207), not merely that (part of you) which is lame.

143Cf. Ernst Kasemann, "Hebraer 12, 12-17," Exegetische Versuche und Besinnungen, (Gottingen: Vandenhoeck & Ruprecht, 1960) 1:303-07: Esau is presented as the climactic personification of a reprobate: he experienced the impossibility of repentance and the inevitability of judgment forewarned by the author (cf. 6:4-8; 10:26-31).

141Taylor, "Epistle to the-Hebrews," 10:163.