The process of God's grace by which the believer is separated from sin and becomes dedicated to God's righteousness. Accomplished by the Word of God (John 17:7) and the Holy Spirit (Romans 8:3-4), sanctification results in holiness, or purification from the guilt and power of sin. As separation from the world and setting apart for God's service is a concept found throughout the Bible. Spoken of as "holy" or "set apart" in the Old Testament were the land of Canaan, the city of Jerusalem, the tabernacle, the Temple, the Sabbath, the feasts, the prophets, the priests, and the garments of the priests. God is sanctified by the witness of believers (1 Pet. 3:15) and by His judgments upon sin (Ezekiel 38:16). Jesus also was "sanctified and sent into the world" (John 10:36)

As the process by which God purifies the believer, sanctification is based on the sacrificial death of Christ. In his letters to the churches, the apostle Paul noted that God has "chosen" and "reconciled" us to Himself in Christ for the purpose of sanctification (Ephesians 1:4; 5:25-27; Titus 2:14).

Old Testament sacrifices did not take away sin, but they were able to sanctify "for the purifying of the flesh" (Hebrews 9:13). The blood of the new covenant (Hebrews 10:29), however, goes far beyond this ritual purification of the body. The offering of Christ's body (Hebrews 10:10) and blood (Hebrews 13:12) serves to purge our conscience from "dead works to serve the living God" (Hebrews 9:14). Because our cleansing from sin is made possible only by Christ's death and resurrection, we are "sanctified in Christ Jesus" (1 Corinthians 1:2; Acts 20:32; 1 Corinthians 1:30; 6:11).

]We are sanctified by God the Father (Jude 1), God the Son (Hebrews 2:11), and God the Holy Spirit (2 Thessalonians 2:13; 1 Pet. 1:2). Perfect holiness is God's command (1 Thessalonians 4:7) and purpose. As Paul prayed, "Now may the God of peace Himself sanctify you completely" (1 Thessalonians 5:23). Sanctification is a process that continues during our lives as believers (Hebrews 10:14). Only after death are the saints referred to as "perfect" (Hebrews 12:23).

Numerous commands in the Bible imply that believers also have a responsibility in the process of sanctification. We are commanded to "be holy" (Leviticus. 11:44; 1 Pet. 1:15-16); to "be perfect" (Matt. 5:48); and to "present your members as slaves of righeousness for holiness" (Romans 6:19). Writing to the church of the Thessalonians, the apostle Paul made a strong plea for purity: "This is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God" (1 Thessalonians 4:3-5).

These commands imply effort on our part. We must believe in Jesus, since we are "sanctified by faith in Him" (Acts 26:18). Through the Holy Spirit we must also "put to death the evil deeds of the body" (Romans 8:13). Paul itemized the many "works of the flesh" from which we must separate ourselves (Gal. 5:19-21). Finally, we must walk in the Spirit in order to display the fruit of the Spirit (Gal. 5:22-24).

(from Nelson's Illustrated Bible Dictionary)

(Copyright (C) 1986, Thomas Nelson Publishers)

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SANCTIFICATION (Gk. hagiasmos, "separation, a setting apart"). The Hebrews term qodesh, rendered "sanctify," has a corresponding meaning. The dominant idea of sanctification, therefore, is separation from the secular and sinful and setting apart for a sacred purpose. As the holiness of God means His separation from all evil (see Holiness of God), so sanctification, in the various Scripture applications of the term, has a kindred lofty significance.

In the OT economy, things, places, and times, as well as persons, were sanctified, i.e., consecrated to holy purposes (see (Gen. 2:3; Exo. 13:2; 40:10-13); etc.). Connected with this were the Mosaic rites of purification (see, e.g., (Num. 6:11; Leviticus. 22:16,32; Hebrews 9:13)). These rites, however, when applied to persons were efficacious only in a ceremonial and legal sense and did not extend to the purifying of the moral and spiritual nature. They were symbolical and thus were intended not only to remind the Jew of the necessity of spiritual cleansing but also of the gracious purpose of God to actually accomplish the work. So David prayed not only, "Purify me with hyssop, and I shall be clean," but also, "Create in me a clean heart, O God, and renew a steadfast spirit within me" (Ps. 51:7-10).

Although in the OT, as well as in the NT, men are sometimes called upon to sanctify themselves, i.e., to consecrate themselves truly to God (see (Exo. 19:22; Leviticus. 11:44; 20:7-8; 1 Pet. 3:15)), the thought everywhere prevails that inward cleansing is the work of God. See Holy Spirit.

bibliography: C. W. Brown, The Meaning of Sanctification (1945); G. C. Berkouwer, Faith and Sanctification (1952); J. C. Ryle, Holiness (1952); W. Marshall, The Gospel Mystery of Sanctification (1955); W. E. Sangster, The Path to Perfection (1957); S. Neill, Christian Holiness (1960); N. Turner, Christian Words (1980), pp. 399-402; K. F. W. Prior, The Way to Holiness (1982).

(from New Unger's Bible Dictionary)

(originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

As a noun?

The noun miqdash, which occurs in biblical Hebrew about 74 times, appears in Aramaic and post-biblical Hebrew. The word represents a "sacred place" or "sanctuary," a place set aside by men upon God's direction and acceptance as the place where He meets them and they worship Him (Exodus 15:17)-- the first biblical occurrence of the word.

The noun qadesh, which occurs about 11 times in biblical Hebrew, indicates a "cult prostitute," whether female (Gen. 38:21)-- the first biblical appearance or male. Male cultic prostitutes were homosexuals (1 Kings 22:46). This noun appears in the Pentateuch, all periods of historical writings, and Hosea and Job.

As an adjective

qadosh ^6918^, "holy." The adjective qados occurs about 116 times in biblical Hebrew and in all periods. This adjective is more focused in emphasis than the noun qodesh. Qashdosh can refer (infrequently) to cultic holiness, or ritualistic ceremonial holiness (Num. 5:17). Its most frequent use, however, represents God's majestic (1 Sam. 2:2), moral (Leviticus. 11:44), and dynamistic holiness (holiness as power; (1 Sam. 6:20)). The word is also used of what God claims for Himself, what is consecrated to His service (Exodus 29:31). When applied to people, the word may mean "set apart for God" (Ps. 16:3), ritualistically separated to Him (Exodus 19:6)-- the first biblical occurrence of the word, and thoroughly purified and perfected by Him from all moral evil (Isa. 4:3). Infrequently qadosh is used of non-human beings, separate from this world and endued with great power (Job 5:1; Dan. 8:13).

(from Vine's Expository Dictionary of Biblical Words)