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I. THE CHILDREN OF GOD ARE HERE INTENDED, UNDER THE TERM "SANCTIFIED"; they are described as sanctified persons. There are two meanings to the term "sanctified." One is, "set apart." God has set apart His people from before the foundation of the world, to be His chosen and peculiar inheritance. We are sanctified by God the Father. There is a second signification, which implies not the decree of the Father, but the work of the Holy Spirit. But the word here, I think, includes both of these senses; and I must try to find a figure which will embrace them both. And what is the apostle speaking about? In the ninth chapter he is speaking about the tabernacle, and the candlestick, and the table, and the shewbread, and the sanctuary, and the golden censer, and the ark of the covenant overlaid with gold, and the pot of manna; he is talking about priests, and holy things; and he is declaring that all these things of which he speaks were sanctified things, but that though they were sanctified things, they wanted to be made perfect by the sprinkling of blood, Now I believe the sanctification of our text is to be understood in this sense.

II. IN WHAT SENSE ARE WE TO UNDERSTAND THAT CHRIST HAS PERFECTED THESE THAT ARE SANCTIFIED? When the golden vessels were brought into the temple or into the sanctuary, they were sanctified the very first moment that they were dedicated to God. No one dared to employ them for anything but holy uses. But they were not perfect. What did they need, then, to make them perfect? Why, to have blood sprinkled on them; and, as soon as the blood was sprinkled on them, those golden vessels were perfect vessels, officially perfect. God accepted them as being holy and perfect things, and they stood in His sight as instruments of an acceptable worship. Just so was it with the Levites and the priests. As soon as ever they were set apart to their office; as soon as ever they were bern, in fact, they were consecrated, they belonged to God; they were His peculiar priesthood. But they were not perfect until they had passed through divers washings, and had the blood sprinkled upon them. Then God looked upon them in their official priestly character, as being perfect persons. Here is one sense of the text. The apostle says that we who are the priests of God have a right as priests to go to God's mercy-seat that is within the veil; but it were to our death to go there unless we were perfect. But we are perfect, for the blood of Christ has been sprinkled on us, and, therefore, our standing before God is the standing of perfection. Our standing, in our own conscience, is imperfection, just as the character of the priest might be imperfect. But that has nothing to do with it. Our standing in the sight of God is a standing of perfection; and when He sees the blood, as of old the destroying angel passed over Israel, so this day, when He sees the blood, God passes over our sins, and accepts us at the throne of His mercy, as if we were perfect. Therefore, let us come boldly; let us "draw near with a true heart in frill assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." And now we will have one more thought, and then I shall have given you the full meaning of the text. In the seventh chapter, the nineteenth verse, there is a word that is a key to the meaning of my text, and that helped me all through it. "For the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God." Then with this, compare the tenth chapter and first verse, "The law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year, continually make the comers thereunto perfect." There is the word "perfect"; and we have it in the text; "for then," says he, if they had been perfect, "would they not have ceased to be offered." Why offer any more, if you are a perfect man? "If the sacrifice made is perfect, the worshippers, once purged, should have had no more conscience of sin." Now mark. The Jewish sacrifice was never intended to make the Jew's moral character any better, and it did not; it had no effect upon what we call his sanctification; all the sacrifice dealt with was his justification, and the perfection would be sought after; the perfection is not of sanctification, but of official standing, as he stood justified before God. Now that is the meaning of the word "perfect" here. It does not mean that the sacrifice did not make the man perfectly holy, and perfectly moral, and so forth; the sacrifice had no tendency to do that; it was quite another matter. It means that it did not perfectly make him justified in his own conscience and in the sight of God, because he had to come and offer again. But now behold the glory of Christ Jesus as revealed to us in our text. "Those sacrifices could not make the comers thereunto perfect." They could not feel in their own conscience that they were perfectly justified, and they wanted fresh offerings; but I see the slaughtered Lamb on Calvary. Years ago I sought Him and I found Him. I do not want another Lamb; I do not want another sacrifice. I can still see that blood flowing, and I can feel continually that I have no more conscience of sin.

(C. H. Spurgeon.)

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KJV: For by one offering he hath perfected for ever them that are sanctified.

WEB: For by one offering he has perfected forever those who are being sanctified.