2. The Meaning of Sanctification - Enter His Rest
2. The Meaning of Sanctification - Enter His Rest
2. The Meaning of Sanctification - Enter His Rest
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APPENDIX<br />
THE THIRTY TEXTS OF WESLEY<br />
Many years ago it was discovered that John Wesley based his doctrine on entire<br />
sanctification almost entirely upon thirty texts in the Bible. Of course, it is foolish to<br />
suggest that thirty texts are not enough to establish a doctrine; for even one text would be<br />
sufficient if all obscurity were removed. Dr. W. E. Sangster has treated these texts<br />
separately in his book "<strong>The</strong> Path to Perfection".<br />
<strong>The</strong> references are given here in order that students may have a compact array <strong>of</strong><br />
scriptural evidence on the subject. It is not meant, however, to indicate my personal<br />
agreement with Wesley regarding the meaning <strong>of</strong> each text, nor would this listing rule out<br />
other texts. This list is merely given for what it is worth: Ezekiel 36:25-26, 29; Matthew 5:8, 48;<br />
6:10; Romans 2:29; 12:1; II Cor. 3:17 ff; 7:1, Galatians 2:20; Ephesians 3.14-19, Romans 13:13; I Cor.<br />
11:31 ff; 4:3 ff; I <strong>The</strong>ss. 10; Philippians 15; I <strong>The</strong>ss. 5. Titus 2:11-14; Hebrews 6:1, 7.25,10,14, John 8:34<br />
ff; 27:20-23, I John 1:5, 7; 5:8-9, 2:6, 3:3, 8-10, John 3:36, 5:24, 6:47, I John 5:13; James 1:4.<br />
ARE WE SAVED TO THE UTTERMOST?<br />
Possibly millions <strong>of</strong> sermons have been preached on this famous text: “Wherefore he is<br />
able also to save them to the uttermost that come unto God by him, seeing he ever liveth<br />
to make intercession for them” (Heb. 7:25). But when the preacher <strong>of</strong> today takes up his<br />
modern English translation and reads this text he finds himself at a loss, for in some<br />
modern speech versions it is translated to mean that Christ saves forever those who come<br />
to him. Thus the word which in the Authorized Version is rendered “uttermost” is made<br />
to express duration, and not completeness.<br />
What are the facts? <strong>The</strong> Greek word here translated “uttermost” is panteles, and it occurs<br />
only twice in the New Testament — in the passage under consideration and in Luke<br />
13:11. In the latter passage it means “completely.” “Behold there was a woman who had a<br />
spirit <strong>of</strong> infirmity eighteen years, and was bowed together, and utterly unable to lift up<br />
herself.” In their vocabulary <strong>of</strong> the Greek New Testament Moulton and Milligan cite<br />
numerous instances from the papyri in which this word is used to indicate now<br />
completeness and now duration. So this is again another one <strong>of</strong> those cases where the<br />
translator was thrown back upon his own judgment. He was not bound by the sources to<br />
take either one <strong>of</strong> these meanings, but had a choice.<br />
It is easy to see why some <strong>of</strong> the modern translators were led to the idea <strong>of</strong> duration. In<br />
Hebrews 7, Christ is contrasted with the priests <strong>of</strong> the old law. <strong>The</strong>y were priests who had<br />
infirmity; Christ was a perfected priest. <strong>The</strong>y were “not suffered to continue by reason <strong>of</strong><br />
death,” but he had an unchangeable priesthood. To indicate this temporal contrast the<br />
translators interpreted the word panteles to mean “forever.” But they might just as well<br />
have translated it “completely” or “utterly,” in conformity with abundance <strong>of</strong> authority<br />
and a perfectly reasonable reading <strong>of</strong> the context <strong>of</strong> the passage. In that context we note<br />
other contrasts besides that <strong>of</strong> time. Christ is not only greater than the priests <strong>of</strong> the<br />
Jewish law because he lives forever, but he is also greater because he is not subject to<br />
their weakness and incompleteness. Note the weakness <strong>of</strong> the Jewish priesthood standing<br />
in contrast with Christ’s perfection. <strong>The</strong>y are made after the law <strong>of</strong> carnal commandments<br />
(vs. 16).<br />
<strong>The</strong>ir system was weak and unpr<strong>of</strong>itable (vs. 18). It made nothing perfect ( Hebrews<br />
7:19). <strong>The</strong>ir priests were made without an oath (vs. 21). <strong>The</strong>re were many <strong>of</strong> them, but<br />
only one Christ (vs. 23). <strong>The</strong>y had to <strong>of</strong>fer for their own sins (vs. 27), and they had<br />
infirmities (vs. 28). By implication they were unholy, defiled, and by nature sinners (vs.<br />
26). <strong>The</strong>se considerations show us how unnecessary it is to construe the “utterly” <strong>of</strong> verse