Preface: The bulk of information that we get concerning sanctification will come out of the first three books of Moses—Exodus, Leviticus and Numbers. I will cover the first three points in the book of Genesis and then the remainder of Scripture up until the book of Samuel in Deut. 29:1.

Bear in mind that sanctification, like all other major doctrines in the Bible, are revealed in time. That is, Moses had a better grasp of sanctification than did Adam; Paul had a much better understanding of sanctification than Moses did. Revelation in Scripture is progressive. We are primarily going to examine Old Testament sanctification, but we will begin with what we know for both Old and New Testaments.

1.    Preliminary Definition: Sanctification from the standpoint of man:

       a.    Eternal Sanctification: When we believe in Jesus Christ (or Jehovah of the Old Testament), we are eternally set apart to God.

       b.    Temporal or Progressive Sanctification: After salvation, when we fall out of fellowship, we get back into fellowship by naming our sins to God. As we grow spiritually, we are sanctified in our spiritual growth.

       c.     Ultimate Sanctification: When we receive our resurrection body in the end time.

2.    Preliminary Definition: Sanctification from the standpoint of God:

       a.    God sets something aside for Himself.

       b.     We might reasonably say, God sets something aside to be in service to Him or to glorify Him.

3.    Hebrew:

       a.    The primary word rendered sanctification is qâdash (קָדַש) [pronounced kaw-DAHSH], which means to be [make] pure [clean, holy, separate, sacred]; to consecrate [sanctify, dedicate, hallow, set apart]. These are its Qal meanings. It is also spelled qâdêsh (קָדֵש) [pronounced kaw-DAYSH]. Strong's #6942 BDB #872.

       b.    In the Hiphil, qâdesh means to declare something holy, to consecrate [or, set apart to God] [something, e.g., a priest], to regard [something or someone] as holy.

       c.     The Hithpael imperative of qâdash means cause yourselves to be cleansed, purify yourselves, cause yourselves to become consecrated. The idea is that, people or things are set apart for the service of God, and that these things are then forbidden to used for profane (or common) purposes.

       d.    This verb means that something is set apart to God or it is set apart for God; this something takes on the quality of being sacred, holy, different from that which is tied to the earth. Now let’s see if its usage jives with the meanings above...

       e.    To sanctify is nearly always the translation of qâdash (the KJV is very consistent in this regard). However, qâdash may also be rendered to consecrate, to hallow (which words can also be used to translate other Hebrew words).

4.    Sanctification (or consecration) is definitely tied to being clean, as versus being unclean. When God stated some of the foods that could and could not be eaten, the point was that God is clean, God is holy (the noun cognate for qâdash). Therefore, His people should be holy and not eat that which is unclean. Lev. 11:41–45

       a.    The word for making unclean is ţâmê (טָמֵא) [pronounced taw-MAY], which means to make unclean, to be unclean, to defile. In the Piel, it generally means to declare or to pronounce unclean. Strong's #2930 BDB #379.

       b.    To consecrate, therefore, is the opposite of to make unclean, to defile. See also Lev. 22:3 (the word for consecrate may be hidden in there; your translation may have rendered it to dedicate, to hallow).

5.    Sanctification (or consecration) is presented as being the opposite of defilement and profaning. Lev. 21:1–15

       a.    Defiling is the same word as to make unclean (see the previous point).

       b.    To profane is the Hebrew word châlal (חָלַל) [pronounced khaw-LAHL], which means to pollute, to defile, to profane, to sully, to contaminate. Its root means to bore, by implication meaning wound, dissolve. These are not the meanings of the word as used, but the root from which it comes. Strong's #2490 BDB #319, BDB #320.

               i.      As a sub-point, châlal actually has three separate definitions and listings in BDB. However, I think that we can correlate them. Men killed using swords and arrows, and those who died had been pierced. Because death is so closely associated with defilement and uncleanness, this word also came to mean defiled, polluted., as well as pierce, bore. It means pollute, defile, profane. Profane is something properly applied in relationship to God and to that which is holy, such as the Sabbath (see Lev. 20:3 Neh. 13:18 Ezek. 23:39). Although I personally like the word defile, it is on the archaic side for most; however, because of the recent trend of environmentalism, pollute has returned to us and its present-day meaning is apt. Another outstanding rendering (when not in reference to God or that which is holy) is the word corrupt, with additional synonyms sully and contaminate. See Gen. 49:4 Ezek. 28:16. Finally, in Deut. 20:6, we have the third usage: the vineyard is, for all intents and purposes, virginal—it has not been used or harvested from. It is in a pristine state. The first harvest makes the vineyard common, used, no longer in a pristine state.

       c.     Therefore, to sanctify (or to consecrate) is the opposite of to profane, to pollute, to defile, to corrupt, to contaminate. See also Lev. 22:2 (the word sanctify may be hidden behind a word like to dedicate, to hallow in your translation).

6.    Our passage (Gen. 2:3–4) is the first occurrence of qâdash. Here, God sets the Sabbath (Saturday) apart as something special, something different; it will stand as a memorial for all time as a testimony to God’s creation. Even the most resolute heathen follow a seven-day work week pattern. Nothing is said about man resting from his work at this point in time, as Adam doesn’t work. God provided everything necessary for Adam in six days. In any case, it is interesting to note that, even under perfect environment, apart from sin, the Sabbath was established as set apart (or sanctified) to God.

7.    Interestingly enough, qâdash is found nowhere else in the book of Genesis. It will not be until God sets aside a people to Himself where we begin to run into this word again.

8.    God killed the firstborn of all the Egyptians—both animals and humans. However, because of the blood splashed on the top and sides of the doorways in the Jewish section of Egypt, He did not take the lives of the Jewish firstborn. However, because God allowed them to live, they were considered to be God’s. Here it is clear that sanctification is associated with belonging to God. Ex. 13:2 Lev. 27:26 Num. 3:13 Deut. 15:19

9.    In Israel, God took the Levites as His own, instead of to the firstborn of Israel. This taught the Israelites that there is substitution involved in sanctification. Num. 3:12–13 8:17

10.  Moses speaks to God on Mount Sinai and God tells him to consecrate the people. There are two things associated with this consecration—the cleansing of their clothing, which would be a representation of sanctification (Ex. 19:14) and the men were not to go near women for three days, which was a ceremonial representation of sanctification or cleansing (Ex. 19:15).

11.  The priests were also to consecrate themselves, although there do not appear to be specific instructions for them different from those given to the people (wash their clothing and stay away from women). Ex. 19:22

12.  Apparently Mount Sinai was consecrated, which means that the Israelites could not go up onto the mountain (Ex. 19:23). This is because this is where Moses communed with God. Even though the people were ceremonially clean, they were not truly clean, and could not have direct contact with God (this also foreshadows Jesus Christ, as the only man Who could have direct contact with God the Father).

13.  You will recall that the fourth commandment is to remember the Sabbath day and to keep it holy. This is the Piel infinitive construct of qâdash. In Ex. 20:8–11, God now explains how to sanctify the Sabbath day.

       a.    First of all, they were to continually remember the Sabbath day.

       b.    Secondly, they were to work for six days, just as God worked for six days.

       c.     The seventh day was set aside as a day of no work—not for the master, his servant, his family, his guests or even his cattle.

       d.    This is because God blessed the seventh day and He consecrated it (Piel imperfect of qâdash in Ex. 19:11).

       e.    Herein, the Law is tied to the God Who created the heavens and the earth. This is not some local god vying for Israel’s allegiance—this is the God Who created the Universe.

       f.     Consecration of the Sabbath is again spoken of in Ex. 31:13–17.

               i.      Observation of the Sabbath would specifically be a sign between God and Israel.

               ii.     Also, God here mentions Sabbaths, because there were several types of Sabbaths to be observed by the Jewish people.

               iii.    Profaning the Sabbath is the exact opposite of consecrating the Sabbath. One who profaned the Sabbath was to be put to death.

14.  There was also a Sabbath year which was to be set aside or sanctified in Israel, also known as the Year of Jubilee. Lev. 25:10

15.  The next set of things which are consecrated are the holy things—that is, the furniture of the Tent (Tabernacle) of God (Ex. 28:38). God will expand on what this means and the ceremonies pertaining thereto in the following chapter.

16.  Consecration (or Sanctification) of the Priests:

       a.    The priests were sanctified by ceremonial sacrifices along with offerings of unleavened bread (Ex. 29:1–3, 10–28 40:13).

       b.    Also, they were washed with water (Ex. 29:4).

       c.     The clothing that God had the priests wear also seemed to be a part of this sanctification (Ex. 29:5–9, 29–30). This clothing is said to be holy, which is the noun cognate of qâdash (Ex. 29:29).

       d.    Part of the ceremony involved the eating of the ram’s meat by the priests (Ex. 29:31–32). The laymen did not participate in this meat, as the meat is holy (i.e., set apart to God and for God). Ex. 29:33

       e.    That which is not eaten was to be burned the next morning, because it was holy. Ex. 29:34

       f.     There is consecration simply by association with the altar (specifically, direct contact with the altar). Ex. 29:37 30:29

       g.    All of this is ceremonial, because it is God Who will do the actual consecration of the priests. That touching the altar made one consecrated to God is illustrative of this point. Ex. 29:37, 42–44

       h.    The priests were not to offer up anything to God while unclean, as that profanes God. Lev. 22:2–9 lists a number of ways in which the priest could become unclean (e.g., contact with a dead person, contact with anything deemed unclean, etc.). The uncleanness is essentially ceremonial in the passage given.

       i.      The priest who came in contact with the sin offering or the guilt offering (that is, by eating it) was thereby consecrated. Lev. 6:18–19, 26–27

17.  Consecration of the furniture of the Tent of God:

       a.    First of all, it is actually God Who actually consecrates the Tent of Meeting and the altar. Ex. 29:44a

       b.    As has been mentioned, whoever comes in direct contact with the altar is automatically consecrated. This illustrates that it is direct contact with God which purifies us and sets us apart to Him. We approach God through His Son Jesus Christ, and it is His death on the cross (illustrated by the animals sacrificed on the altar) that makes us holy. I should stop here momentarily and point out the precision of these Old Testament pronouncements. It is as though they have the epistles of Paul in one hand and are writing down the Old Testament illustrations with the other.

       c.     All of the Tabernacle furniture was to be consecrated to God. Much of this is the ceremonial anointing with oil. That means, they had a particular set of uses directly connected to the Tent worship. Ex. 30:23–29 34–37 40:10–12.

       d.    The oil itself was holy, mixed in these proportions with specific ingredients, and to be used only in anointing the Tent furniture and tools. It was consecrated because there was to be no secular use of this oil. As you may know, oil generally speaks of the Holy Spirit. Therefore, there is a portion of sanctification performed by God the Holy Spirit. Ex. 30:23–38

       e.    Moses was the man who anointed the Tent, the furniture and the priests:

               i.      Only one man anointed the Tent and all of the furniture, thus consecrating it—Moses (Lev. 8:10–11).

               ii.     When Moses slaughtered the bull for the sin offering and, with his finger, spread blood on the altar, this purified the altar (Lev. 8:14–15).

               iii.    Moses also anointed all of the priests and their garments with oil and blood (Lev. 8:12, 30). The parallel, of course, is God consecrating us with the blood of Christ and with the oil of the Holy Spirit.

       f.     The actual consecration of the Tent of God occurred in Num. 7:1

18.  The people of God were to remain consecrated to God.

       a.    This meant that they were not to consort with mediums or spiritists (people who would tell the future or talk to the dead). Lev. 20:7

19.  God’s name was not to be profaned among His people, but it was to be sanctified (or consecrated). Lev. 22:32

20.  A man’s possessions, including his house and land, could be set apart to God. Its value was determined by the priest. However, the firstborn already belongs to God, so it cannot be again given over to God. Lev. 27.

21.  Sanctification was certain a part of the Nazarite vows. Num. 6:11

22.  Prior to being given meat in the desert, the Israelites were to sanctify themselves. Num. 11:18

23.  The incense burners of the supporters of Korah were considered to be sanctified and were saved out of the burning coals. There were then hammered flat and placed on the altar as a constant reminder of Korah’s rebellion. Num. 16:37– 38

24.  The biggest mistake of Moses was striking the rock twice rather than speaking to it, in order to produce water (Num. 20:2–11). God would not allow Moses to go into the land because he did not treat God as sanctified. Num. 20:12 27:14 Deut. 32:51

25.  When Israel was about to cross the Jordan, Joshua told the people to sanctify themselves the day before. Joshua 3:5

26.  After being defeated at Ai, Joshua told the Israelites to sanctify themselves. Joshua 7:13

27.  There were certain areas throughout Israel that were set apart for the innocent manslayer. Joshua 20:7

28.  Given the debased nature of Israel during the period of the judges, we would expect very few references to sanctification. There is actually only one time that the verb is used—in Judges 17:3 —and it is used by an overindulgent mother whose son actually steals silver from her, then returns it and she declares that silver to be sanctified.

29.  After the fiasco with the Ark, it was taken to Kiriath-jearim and Eleazar ben Abinadab was sanctified or set apart to take care of the Ark. I Sam. 7:1

30.  Samuel will consecrate (sanctify) Jesse and his sons for the sacrificial offering. I Sam. 16:5

31.  Much of what David won in war was dedicated or set apart to God. II Sam. 8:11

32.  The last mention of sanctification in the book of Samuel is II Sam. 11:4 where Bathsheba cleansed herself after committing adultery with David.