Scriptural Sanctification - Media Sabda Org

a fuller measure of the Spirit when he "breathed on them" and said, "Receive ye the Holy Ghost" an
"earnest of Pentecost." He had declared that they were "branches" of himself, "the true vine," and
that, in a certain sense, they were "clean" through the word he had spoken unto them -- had at least
been cleansed from guilt. Now, if they were vitally related to him by faith, as the branch is to the
vine, and if they had been "purged," pruned, or cleansed, in a certain sense, as a condition of their
bearing fruit, which they must in some measure have borne, they certainly had been regenerated.
(2) They had not been wholly sanctified -- thoroughly cleansed and renewed in love. As we saw
in Chapter 6, they were before Pentecost doubting, unbelieving, worldly, ambitious, and vindictive
in spirit. Also that some, if not all of them, were weak, self-seeking, vacillating, and cowardly in
disposition, forsaking and denying their Lord in his darkest hour. These things clearly indicate that
they had not been made "perfect in love."
(3) They were fully saved, instantaneously sanctified, at Pentecost. First, the prophecies of the Old
Testament which predicted thorough cleansing, perfect renewing or healing, and abundant
empowering of the disciples, were fulfilled at Pentecost. Secondly, those of the New Testament
which promised a baptism of the Holy Ghost and fire, purifying, refining, and invigorating their
hearts, were redeemed at the same time. So also were those that related to their being so filled with
the Spirit of refreshment and joy and strength that they would send out "rivers of living water" to
others. Thirdly, the prayer of our Lord that they should be sanctified through "the truth" and through
the Spirit's purifying their hearts by faith, and filling them with a love that was as unselfish as His
own, was answered then. Fourthly, the thoroughness and instantaneousness of this work at Pentecost
are further indicated by the marked if not radical change that was wrought in the lives of the apostles,
and by the suddenness with which the work was done, answering to all the demands of a baptism of
fire and power. In addition to the admitted fact that the content of an inspired prophecy or prayer
clearly indicates the nature and thoroughness of the work wrought in fulfillment of or answer thereto,
when the necessary human conditions exist, the record in Acts shows that such work did come to the
apostles at Pentecost. Also that it manifested its completeness in their subsequent lives. For a fuller
presentation of this argument the reader is referred to Chapter 6. To our mind this proof seems most
conclusive, amounting almost to a demonstration.
2. As our second Scripture proof, we cite the cases of others whose baptism by the Spirit
subsequently to Pentecost is recorded in the Acts of the Apostles, some of which are noted by
Gordon, McNeil, Steele, and others who have written on this subject. We pass over the case of the
three thousand who believed on the day of Pentecost. The record is not clear concerning their
experience or as to the extent with which the Holy Ghost came upon them at that time. However,
before Peter commenced His sermon they were "devout men," who were most probably in the
dispensation of the Father. Although Peter assures them that the promise of the Spirit had been made
to them, and that they should on certain conditions "receive the gift of the Holy Ghost," it is not clear
that they then received him in the same degree of fullness with which he came upon the one hundred
and twenty in the upper room. It is not said that they were on that day "filled with the Holy Ghost";
but the record in Acts iv. 31 indicates that in a few days after Pentecost this blessing came upon
them. For the statement in that verse, that after they had "prayed " "they were all filled with the Holy
Ghost," seems to include a good part of the multitude of believers "the people" and " their own