Sanctification by Whitaker

[David Conklin]

I'm reading a book about sanctification by C. B. Whitaker entitled "The Second Benefit" which came out in 1910, printed by the Wesleyan Methodist Publishing Association. I thought I'd post a few items from it.

"We present the seven following reasons for teaching that entire sanctification is an instantaneous work wrought in the soul subsequent to regeneration:

1. The Bible standard of holiness is higher than the mass of Christians either profess or enjoy; and to claim this standard is reached in regeneration practically un-christianizes all who have not obtained this state of grace.

2. The Scriptures speak of "the perfecting of saints," and this agrees with common sense that the perfecting of anything must occur after the beginning of its existence.

3. The confessed lack of thousands of faithful Christians shows that they are not perfect in some sense that their inner consciousness tells them they might be, yet they are commanded to be perfect "even as your Father which is in heaven is perfect." Matt. 5:48. As ministers of the New Testament we ought to be telling these souls how that lack can be supplied through Jesus Christ our Lord.

4. The standard authors of nearly all churches make a distinction between regeneration and entire sanctification, both as to time and conditions. If we do not distinguish between these [5] two works in our preaching how shall the people know that the wise and holy men of the past and present have recognized this distinction? We should be true to our creeds, or else show abundant reasons for departing from "the ancient landmarks which thy fathers have set."

5. The experience of multitudes, who have obtained this grace, corroborate the "second work" theory to be substantially correct. If thousands have obtained this grace, we ought to tell the other thousands who have not yet seen their Pentecost lest they rise up in the judgment and condemn us.

6. The church and the world need the very best possible life and highest attainable experience set before them; hence we are justified in pressing this matter even through much opposition.

7. The Scriptures hold us accountable and command us to preach the "preaching that I bid thee." We have no alternative; it is preach the Word, or the blood of souls will be required at our hands. It requires no great depth of learning to know that the Bible does teach the "dearly beloved" to cleanse themselves; that the "branch that beareth fruit" is to be purged; that officials are given to the church "for the perfecting of the saints;" and that those who had believed on Christ had this prayer offered for them, "And the very God of peace sanctify you wholly."

6

For these reasons we conclude that we cannot be true to God, or to those who are under our ministry, if we leave out of our teaching this glorious experience and precious privilege which we believe to be God's will concerning his children."

 

[David Conklin]

From "The Second Benefit: A Work on Sanctification" by C. B. Whitaker, Second Edition (1910):

In our Scriptural examination of this subject we first consider the principal terms employed; second, the character of the parties addressed; and third, the context of those passages which are most frequently quoted as teaching the doctrine concerning which doubts have been expressed. In some instances the terms, the parties and the context may all be considered in the same connection.

The Terms.

The Greek terms translated "holy," "holiness," and "sanctification" are compiled by C. W. Winchester, D. D., as follows:—

"Hagios, is used in the New Testament two hundred thirty-five times; one hundred sixty-seven times it is translated 'holy'; sixty-four times 'saints'; and four times 'sanctuary'. Ten times it is applied to God the Father; five times to Christ; ninety-four times to the third Person of the Trinity; five times to angels; five to the prophets; five to the city of Jerusalem; four to the temple; four times to the law of God; and six to other things; leaving ninety-seven instances where it is used of persons.

"Hagiazo, the verb, is used twenty-eight times. Twenty-six times it is translated 'to sanctify'; twice,'to hallow'. The perfect participle, passive, Hagiasmenos, is used seven times, and is translated 'sanctified'. The present participle, middle Hagiazomenos, is used twice and is translated [39]'sanctified'. The difference between the two participles is that the perfect means 'having been sanctified', and the present,'being now in the process of being sanctified.'

"Hagasmos, the noun, is used ten times. Four times it is translated 'holiness', and six times 'sanctification'. Twice it means the act, and eight times the state.

"Hagiotos, is used once. It is translated 'holiness', and is applied to God.

"Hagiosune, is used three times and is translated 'holiness'.

"There are several (5) other words translated 'holy','holiness', and 'holily', in our English New Testament." (These five words give us ten more passages where the translation is "holy" or some of its derivatives.)

From this we see that the terms of "holiness" and "sanctification" are from the same Greek words, especially from the principal verb, "Hagiazo", with its derivatives, and are therefore interchangeable. The verb "Hagiazo", is defined in Robinson's Greek Lexicon, "(1) To make clean, to cleanse, in a moral sense, to purify, to sanctify.(2) To make sacred or holy, to consecrate." The Lexicon in the Interlinear New Testament says, "To set apart for sacred use, Hence, to hallow, or regard with religious reverence, to consecrate to religious service, to cleanse for such consecration; so to purify, to sanctify." The Century, "Sanctify: To make [40] holy or clean either ceremonially or morally and spiritually; to purify or free from sin." "Sanetification: 1. The act of sanctifying or making holy; in Theology, the act of God's grace by which the affections of men are purified and the soul is cleansed from sin and consecrated to God."