The Book of Ephesians ~ Chapter 5:26-27 ~ Christ’s Care for His Church as the Example for the Husband’s Care for His Wife, Part 2

Vol. 16 No 30 – July 16, 2017

 Bride of ChristEph 5:26-27, so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”

Continuing our list of six blessings / benefits our betrothed Lord won for us at the Cross in Eph 5:26-27:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

We understand that Eph 5:26-27, is speaking primarily to our Position in Christ, our Positional Sanctification, with both Experiential and Ultimate Sanctification being in view. This is noted with our next blessing from the Greek word KATHARIZO, καθαρίζω that is translated, “cleansed,” which is a Verb in the Aorist, Active, Participle, Nominative, Masculine, Singular. It means, “cleanse, make clean, or purify,” used literally, morally, and spiritually in Scripture.

In the Aorist Participle, it suggests antecedent time to that of the main verb, HAGIAZO – Sanctified. In other words, to be sanctified, we first had to be cleansed. Interestingly, this is the mode of operation for our positional, experiential, and ultimate sanctification. Positionally, before we can be sanctified, our sins had to be paid for, which they were by Jesus Christ on the Cross, according to God’s Word. The Word, Jesus Christ, fulfilled the Word of God. We will see this in our next phrase.

Likewise, for experiential sanctification, we first must be cleansed by application of the Word, 1 John 1:9, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse (KATHARIZO) us from all unrighteousness.As we showed dogmatically in Eph 5:18, this also means we are filled with the Holy Spirit, because both passages speak to, “walking in light” and “having fellowship with God.” Therefore, confession of sins, with its experiential cleansing, results in the filling of the Holy Spirit.

Thirdly, upon receiving our resurrection bodies, our current physical bodies of sin are removed through death or the rapture, and then we receive our final perfect, sinless resurrection bodies. The removal of this earthly body of sin is a type of washing or cleansing of sin, ultimately and for all of eternity.

But going back to the main idea of this verse, our Positional Sanctification, this positional “cleansing” occurs at the moment of our faith in Jesus Christ, where we are purified or made clean of our sins positionally before God. It speaks, as all of these blessings do, to our position in Christ, based on our Positional Sanctification. In other words, we stand before God absolutely clean, meaning our sins are not an issue between the believer and God. The barrier of sin that previously separated us from having a relationship with God was broken down at the Cross of Jesus Christ, Eph 2:14, 16-18; Col 2:14. Therefore, God looks at us as a creature that is without sin, even though we still sin after our salvation, giving us an eternal relationship with Him, through Jesus Christ our Lord.

This being a positional issue, is further noted by the next phrase, “by the washing of water with the word,” which uses the Greek Noun LOUTRON in the Dative of Means case that can be translated, “bath, washing, or cleansing.” In ancient Greek, it was used for “a full bath,” in contrast to other terms used for washing clothes or parts of the body, like NIPTO. In our verse, it is used symbolically of Christ’s provision of salvation for the Church. It is used only here and in Titus 3:5, speaking of our salvation, Positional Sanctification, contrasting the righteous works of men with the saving mercy of God, which is effected by the Holy Spirit’s “washing of regeneration.”

Titus 3:5, “He saved us, not on the basis deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.”

Further, LOUTRON comes from the Verb LOUO that is famously used by our Lord in John 13:10, where He told Peter that he did not need a full bath (LOUO), because he was already clean, (i.e., positionally sanctified,) in reference to his salvation, but Peter only needed to wash, (NIPTO), his feet, in order to have experiential sanctification and fellowship with the Lord. Therefore, in Eph 5:26 we have LOUTRON in reference to being made clean or purified for salvation only, that is our Positional Sanctification. It is not in reference to our Experiential Sanctification that other verses speak to.

The means of our bathing for salvation is “of water,” HO HUDOR in the Genitive of Source. The water here is a reference to the Baptism of the Holy Spirit; the source of our cleansings. It is first used in the NT in Mat 3:11.

Mat 3:11, “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire.”

There we see the analogy of water baptism, which at that time represented the Baptism of the Holy Spirit. The Baptism of the Holy Spirit is the “one baptism” noted in Eph 4:5, because that baptism saves you; whereas, water baptism does not.

Then we have “the word,” which is EN RHEMA in the Dative of Agency that means, “a thing spoken, word, saying, a thing, matter, or event.” It typically is used for a single text of Scripture, that which is preached, and it does not usually stand for the entire Christian message as LOGOS so commonly does. Most often, it denotes a “word,” something said in words or even the written word. As such, it is used for the Gospel of Jesus Christ, Rom 10:8.

Rom 10:8, “But what does it say? ‘THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART’—that is, the word of faith which we are preaching,” Cf. Rom 10:18; 1 Peter 1:25.

It is first used in Mat 4:4, in Jesus’ reply to Satan’s first temptation, “But He answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD’.”

Later in Eph 6:17, we will see RHEMA regarding salvation as the sword of the Spirit is the “word” (RHEMA) of God.

Therefore, our sanctification is by cleansing through the means of washing, (i.e., regeneration), from the source of the water, (i.e., the Baptism of the Holy Spirit), and by the agent of the Word, (i.e., the preaching of the gospel of Jesus Christ).

When we believe in the gospel, we are baptized by the Holy Spirit, cleansed of all sins for salvation, and then entered into union with Jesus Christ, (our Positional Sanctification). In other words, cleansing of all our sins through the Baptism of the Holy Spirit, (the water), as a result of believing on the gospel of Jesus Christ, (the Word), results in our Positional Sanctification.

John 17:17, “Sanctify them in the sphere of Your Truth; Your Word is Truth.”

1 Cor 6:11, “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.”

Doctrine of Cleansing the Leper
Leviticus 14

This chapter explains the ritual for the ceremonial cleansing of lepers so that they might enter society again. The ritual found in Leviticus 14 speaks of cleansing or purification of one who acquired leprosy. Leprosy represents sin and the ritual inscribed represents what our Lord Jesus Christ did for us and accomplished upon the Cross. As such, we see this cleansing ritual of leprosy as analogous to the cleansing the unbeliever receives for Positional Sanctification at the moment of belief in the work of Jesus Christ upon the Cross. As you review these passages and principles, think, in your mind’s eye, how our Lord performed this ritual on you at the moment of your salvation, to purify and cleanse you of your sin, and thus entering you into eternal fellowship with God, based on your Positional Sanctification.

  • The priest goes to the leper, vs. 3.

Of course, the leper was barred from coming into the camp, so the priest had to go “outside the camp” to him. What a picture of Christ who came to us and died “outside the camp,” that we might be saved, Heb 13:10-13.

Heb 13:12, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.”

We did not seek Him; He came to seek and to save the lost, Luke 19:10.

Luke 19:10, “For the Son of Man has come to seek and to save that which was lost.”

  • The priest offers the sacrifices, vs. 4-7.

This ceremony is a beautiful picture of the work of Jesus Christ. The priest took one of the birds and placed it in an earthen vessel, (clay jar), and then he killed it. Of course, the birds were not created to live in jars, but to fly in the heavens. Christ willingly left heaven and took upon Himself a body, put Himself, as it were, in an earthen vessel, that He might die for us.

Note that the bird was killed over running water, a picture of the Holy Spirit, as we see in the analogy of Eph 5:26b.

The priest then took the living bird, dipped it in the blood of the dead bird, and set it free. Here is a vivid illustration of Christ’s resurrection. Christ died for our sins and was raised again, and He took the blood, (spiritually speaking), back to heaven that we might be cleansed from sin.

The priest finally sprinkled some of the blood on the leper, for “all things are cleansed with blood, and without shedding of blood there is no forgiveness,” Heb 9:22.

  • The leper washes, shaves, and waits, vs. 8-9.

The priest had already pronounced him clean, so he was acceptable as far as the Lord was concerned, but he had to wash, shave, and wait. The work of the sacrifice having been complete and applied, we now see the leper having to accept the sacrifice through washing, (i.e., the baptism of the Holy Spirit), shaving himself, (representing the new man, the new creation), and then waiting 7 days, (the number of spiritual perfection), and then on the eighth day gain fellowship, (the number of satisfying, satiating, new beginnings, superabundance, regeneration, and resurrection). So, it speaks of all three in regard to the new believer in Jesus Christ.

  • The leper offers the sacrifices, vs. 10-13.

He was now back in the camp at the door of the tabernacle. He offered a trespass offering, a sin offering, and a burnt offering.

The trespass and sin offerings took care of his defilements, his unknown and known sins, (i.e., wrinkle or spot). The burnt offering represents the judgment of our sins by God the Father in the person of Jesus Christ that propitiated the Father.

In regard to Experiential Sanctification, this also speaks to the application of 1 John 1:9.

  • The priest applies the blood and oil, vs. 14-20.

This is a touching part of the ritual; pun intended. The priest took the blood and applied it to the right ear, the right thumb, and the right big toe of the man, symbolizing that his whole body had now been purchased and belonged to God, (i.e., hear the Word, work in the Word, walk by the Word).

A leper had blood placed on his ear, vs. 14, to indicate the importance of hearing Bible doctrine for salvation; i.e., the Gospel of Jesus Christ.

Putting blood on the ear, thumb, and big toe, also indicates that post-salvation, he was to listen to God’s Word, work for God’s glory, and walk in God’s ways.

Then the priest put the oil on the blood to symbolize in a different way, the Holy Spirit’s work in our salvation and sanctification. The blood could not be put on the oil; the oil had to be put on the blood. The blood represents Jesus’ sacrifice upon the Cross. The oil represents the Word of God, which is made understandable by the Holy Spirit. So. oil represents both the Word and the Spirit in combination.

You see the sacrifice of Jesus Christ, the blood, comes first, then the Holy Spirit through common and efficacious grace can apply the blood of Jesus for our salvation. This means that the Holy Spirit makes the Gospel of Jesus Christ understandable to the unbeliever. Then, for those who believe on it, the Spirit makes their faith effective for salvation. For where the blood has been applied, the Spirit of God can work.

The rest of the oil was poured on the man’s head by the Priest, and thus, he was anointed for his new spiritual life with the power of the Word and Spirit in His life.

If you read Lev 8:22-24, you will see that a similar ceremony was performed for the consecration of the priests. In other words, God treated the leper as he would a priest. And for the Church Age, all believers are Royal Priests, 1 Peter 2:9.

Of course, all of this is accomplished today through faith in Jesus Christ. He went “outside the camp” to find us. He died and rose again to save us. When we trust Him, He applies the blood and oil to our lives and provides eternal fellowship with God.

1 John 5:8, “For there are three that bear witness, the Spirit and the water and the blood; and the three are in agreement.”

1 Peter 1:2, “According to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.” Cf. Heb 9:14

One day a leper said to Christ, “If You are willing, You can make me clean.” He replied, “I am willing; be cleansed.” See Mark 1:40-45. Christ is willing to save and able to save. And through His work upon the Cross and our non-meritorious faith in Him, He cleanses His bride for all of eternity, thereby, sanctifying her positionally.

And remember, by analogy, what Christ and the Holy Spirit have done for the believer, the husband should do for the wife experientially, to cleanse her, to overcome the sins in her life. Likewise, as the Leper had to accept the sacrifice, so does the wife in honoring her husband.

Vs. 27

Continuing our list of six blessings / benefits our betrothed Lord won for us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

Vs. 27 is the 2nd of three pairings of the Six Blessings. When we are presented glorified, we will be without spot or wrinkle. In other words, we are glorified, because we are positionally sinless without human good or evil before God.

So, we begin with “glorification,” as the first half of vs. 27 reads, “That He might present to Himself the church in all her glory,…”

This passage begins with the 2nd of three HINA Conjunction clauses used with the Subjunctive mood that breaks these six blessings into three groups, as noted above. These HINA clauses are purpose clauses for Christ loving and dying for His Church. We just noted the Primary purpose for Christ loving and dying for His church being Positional “Sanctification.” Now we note the secondary purpose for Christ loving and dying for His Church being, “to present her to Himself in all her glory,” or “Glorification.”

Then we have, “He might present,” which is the Personal Pronoun AUTOS, with the Aorist, Active, Subjunctive of the Verb PARISTEMI, παρίστημι that can mean, “Place beside, put at someone’s disposal, present, offer, provide, to bring to, show, demonstrate, stand by, help, or come to the aid of.” This is our second Subjunctive in these passages regarding the 6 blessings for the Bride of Christ.

It comes from PARA, “beside” and HISTEMI, “to place or stand.” It therefore means, “cause to stand, place beside, or present.” This is the one who is presenting the bride or as we say today, “is giving her away,” to the groom.

The Aorist tense, views the entirety of the action of Jesus Christ presenting His bride in all her glory. The Active voice, tells us Jesus Christ produces the action of presenting His bride. This is coupled with the Personal Pronoun AUTOS that follows in the Greek. The Subjunctive mood is part of this purpose clause for why Jesus Christ loved and died for His Church, vs. 25, so that He could present the bride, the Church, in a great marriage ceremony to the groom.

In ancient days, the bride’s parents presented their daughter to the groom. This means that the contract had all been settled, the dowry had been placed at whatever place the groom demanded, and everything was now set for the marriage to occur, which for the Church has all occurred at the Cross of Jesus Christ. So “presentation” meant an official marriage. Again, this speaks of our position in Christ, even though this will literally take place during our Ultimate Sanctification, as noted in Rev 19.

The one the bride is presented to, is also Jesus Christ, as noted in the Dative case of the Personal Pronoun HEAUTOU in the Masculine that means, “to Himself.” Jesus Christ is also the groom.

Therefore, the image here is that Jesus Christ gives the bride (Church) away to Himself to be married. It speaks of His sovereignty, as being one with the Father, and His humanity that won the victory at the Cross to establish the Church, His Bride.

Next is, “the church in all her glory.” In the Greek, “in all her glory” comes first, with the Adjective ENDOXOS, ἔνδοξος that describes the direct object in the Accusative, Feminine. It comes from EN, “in,” and DOXA, “glory.” It means, “honored, highly esteemed, splendid, or glorious.” It is also used in Luke 7:25; 13:17; 1 Cor 4:10. The progression of its usage in the N.T. refers to the gorgeously splendid clothing of royalty, the acts of Jesus, people being honorable or illustrious, and in our verse the Bride of Christ, (the Church, His body).

This represents the royal wedding gown adorned by the Bride of Christ, “the Church,” HO EKKLESIA, the Accusative of Direct Object, will adorn, which is “the righteous acts of the saints,” Rev 19:8. Therefore, this wedding gown does not represent the imputed righteousness of Christ in which we stand justified before God, although it influences us to act righteously. It represents the acts of faith and righteousness that we do as the result of our relationship and union with Christ. It is the out-workings of the gift of salvation and the gifts of the Spirit, which we receive freely from Him. In other words, it represents our Divine Good Production / the Fruit of the Spirit, and is part of our Experiential Sanctification that is made possible because of our Positional Sanctification.

This clothing of white linen reminds us of Christ’s desire that His believers could come before Him, “not having spot or wrinkle, or any such thing,” as we will see in the supporting phrase coming next in this verse.

Therefore, this is a reference to the Rapture of the Church, at which time the bride is presented to the groom by the groom, followed by a great wedding feast / celebration, in heaven and on earth.

The Doctrine of the Manifestation of the Bride

The Bride is another title for the Church, the Royal Family of God, in resurrection body, John 3:29; Rom 7:4; 2 Cor 11:2; Eph 5:25-33; Rev 18:23; 19:7; 21:9; 22:17.

This is one of the Seven Figures of Christ and the Church, as we noted previously:

  • He is the Vine and we are the branches.
  • He is the Shepherd and we are the sheep.
  • He is the Chief Cornerstone and we are the stones in the building.
  • He is the High Priest and we are a kingdom of priests.
  • He is the Last Adam, the Head of a new order of beings, and we are that New Creation.
  • He is the Head of the Body and we are the members of His body.
  • He is the Bridegroom and we are the Bride.

Of the first six of this series of figures, they represent the present affiliation between Christ and the Church, whereas the seventh, that of the Bridegroom and the Bride, represents that between Christ and the Church, which is wholly future. Therefore, based on our Positional Sanctification, we are guaranteed in Ultimate Sanctification the Bridegroom and Bride relationship.

The body or Bride of Christ is formed on earth during the Church Age, Eph 1:22-23; 2:16; 4:4-5; 5:23; Col 1:18, 24; 2:19.

When the body of Christ is completed, the union occurs in heaven after Christ has come again to receive His body to Himself, called the Rapture of the Church, 1 Thes 4:16-18; 1 Cor 15:51-57. By comparing Col 2:15 with Rev 12:4; 19:6-8; Zech 13:2; 1 Thes 3:13, it is concluded that the number of believers in the body of Christ will equal the number of demons operating under Satan’s command at this stage of the Angelic Conflict.

During the Tribulation on earth, the bride is prepared in heaven in three ways:

  • She receives a resurrection body exactly like that of the Son of God, 1 Cor 15:51-57; Phil 3:21; 1 John 3:1-2.
  • The bride’s old clothing, the human body with its Old Sin Nature, is removed and she no longer has the Sin Nature.
  • The bride is cleansed from all human good at the BEMA seat of Jesus Christ, 1 Cor 3:12, 15.

The coronation of the groom, Rev 19:6.

The bride is given a gloriously splendid wedding gown to adorn herself with, which are her acts of righteousness, Rev 19:8, performed during the Church Age that are rewarded at the BEMA seat of Jesus Christ.

The wedding feast / supper of the Lamb, Rev 19:6-9, which is to take place on earth, Mat 25:1-13; the Millennial reign. There are four categories involved:

  • The groom, the Lord Jesus Christ.
  • The friends of the groom, the Old Testament saints and the Tribulational martyrs who receive their resurrection bodies at the Second Advent. They are the friends of the groom. John the Baptist, John 3:29, is called friend of the groom.
  • The Bride, the Church
  • The friends of the bride, the Tribulational believers alive at the Second Advent, who go into the Millennium. They will not receive their resurrection bodies until the end of the Millennium. The Groom, Bride, and friends of the groom have their resurrection bodies.

The bride returns with Christ at the Second Advent, Rev 19:8, 14, cf. 21:9. This is the manifestation of the Bride.

Our return is related to “Operation Footstool,” which immediately follows, Psa 110:1. In operation footstool we have a picture of:

  • The triumphal procession in which all demons are disarmed and publicly displayed in the triumphal procession, Col 2:15.
  • Satan being imprisoned for 1000 years, Rev 20:1-3.
  • Church Age believers, the Bride, cast demons into prison, Zech 13:2; Col 2:15; 1 Cor 15:24-25.

The present age will thus witness the inception, development, and completion of God’s purpose in, “taking out… a people for His name,” Acts 15:14.

Continuing our list of six blessings / benefits our betrothed Lord won for us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

In support of our glorified wedding gown or uniform of glory, we have the next phrase having no spot or wrinkle or any such thing,” in this 2nd pairing of blessings.

Having no,” is one of the Greek negative Particles, ME, μή with the Present, Active Participle of ECHO, ἔχω that means, “to have, hold, keep, possess, cling to.” The Stative Present indicates a condition that perpetually exists in reference to the wedding gown adorned at the great Wedding Ceremony and Feast, when Jesus presents the Church to Himself. Coupled with the Simple Active Voice, it means that the Church experiences the action of not having the following issues at the great Wedding Ceremony and Feast.

The “issues” we are without, are emphasized in three groups, “spot, wrinkle, and any such thing.”

Spot,” is the Direct Object Accusative of SPILOS, σπίλος that means, “spot, stain, fault, or blemish.”

You see, when you spill something onto your clothes, you get a spot or stain. That is what sin does to us experientially, when we spill it out of our souls. But, fortunately for the believer, Jesus has taken care of that for us positionally and ultimately at the Cross, (and experientially when we use 1 John 1:9).

SPILOS is only used here and in 2 Peter 2:13. In the latter, Peter is speaking of false teachers of false doctrines, who in their false teaching are stains, spots, and blemishes in God’s eyes, as they perform their sin, human good, and evil.

2 Peter 2:13, “Suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you.”

In classical Greek, it was used literally for a spot on the skin, reminding us of the analogy of the cleansed leper noted above, and figuratively, it was used with the sense of “impurity, vice, or moral fault.” It was not used in the Septuagint, (LXX). Yet, Paul uses the figurative sense of “moral blemish or impurity” that is caused by the Old Sin Nature that the bride of Christ will be without at the great Wedding Feast. Therefore, it teaches the removal of the Old Sin Nature at the Rapture of the Church, as a part of Ultimate Sanctification, so that the “splendid-glorious” clothes of the resurrection body are unstained. The Old Sin Nature stains anything. We carry around an inner stain, which is constantly messing things up. But, there is no Old Sin Nature in eternity. Ultimate Sanctification includes the concept of no Old Sin Nature in the resurrection body.

Then we have “or wrinkle,” which begins with the connective Conjunction E, ἤ that is a Particle of Separation that complements SPILOS. Therefore, we are talking about two different things that have the same overall meaning of sin, human good, and evil. We could say, “two sides of the same coin.”

Wrinkle,” is the Direct Object Accusative of RHUTIS, ῥυτίς that means, “wrinkle.” Symbolically, it is a type of imperfection, in this case human good and evil that comes from the area of strength of the Old Sin Nature. It is used only here in the N.T.; therefore, it is a hapaxlegomena.

This word is very rare in classical Greek and is not used at all in the LXX. It denotes a “wrinkle,” but there is very little evidence of its range of use. Here, Paul uses RHUTIS metaphorically of the human good from which believers are and will be eternally freed from at the PAROUSIA, (the Rapture of the Church), and subsequent Wedding Feast. Interestingly, one of the presumed roots of this word is RHUOMAI that means, “to save, protect, rescue, deliver, or ward off.” Because Jesus Christ has saved or delivered us from our sins and the Old Sin Nature, and will judge our human good works at the BEMA seat, we are positionally and will be ultimately, without RHUTIS, “wrinkle,” (i.e., sin, human good, or evil).

Then we have another, “or,” E, ἤ that continues the complementary list. This time, it is with, “any such thing,” that is made up of the Indefinite Pronoun TIS, the Article HO, and the Objective Genitive Plural of the Demonstrative Pronoun, TOIOUTOS, τοιοῦτος. This phrase is the catch all for “sin, human good, and evil,” spawning from the Old Sin Nature, that is removed in Positional and Ultimate Sanctification, so that there is no doubt of the glorious nature we will adorn at the Wedding Feast.


Because Jesus Christ, who was without spot or blemish, as the propitiatory sacrificial lamb, took on the sins of the entire world and paid the penalty for those sins at the Cross, whoever believes upon Him is positionally sanctified, cleansed, and glorified without spot or wrinkle or any such thing, and will be presented by Jesus, to Jesus, in ultimate sanctification at the great Wedding Ceremony and Feast, clothed in fine linen, bright and clean, which are the results of their Experiential Sanctification.

In our first purpose clause, the believer is cleansed and sanctified. In our second purpose clause, the believer is presented glorified without an Old Sin Nature and its resultant sin, human good, and evil. Then, as we will see, in our third and final purpose clause, the believer is holy and blameless, as a result of the self-sacrificial love of Jesus Christ.

Continuing our list of six blessings / benefits our betrothed Lord won for us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

Finishing our verse, we now have the third and final purpose clause, “but that she would be holy and blameless.

The parallel verse is Col 1:22, “Yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach.”

It begins with the Contrasting Conjunction, ALLA, ἀλλά, “but,” to contrast the “spot, wrinkle, or any such thing” emanating from the Old Sin Nature with the third purpose of Jesus’ self-sacrificial love.

The contrast is noted in the purpose clause of the Conjunction HINA, “that or in order that,” with the Present, Active, Subjunctive of the Verb EIMI, εἰμί that means, “to be, exist, live, etc.” It speaks of the believer’s continuous and eternal existence which is noted in two categories. First, we have “holy,” and then we have “blameless,” which are both Adjectives in the Nominative, Singular, Feminine.

Holy” is HAGIOS, ἅγιος that can mean, “holy, consecrated, perfect, pure, upright, worthy of God, or saint.” Holiness distinguishes between what is ethical or right, and what is sinful or wrong. The starting point for any understanding of holiness is the holiness of the Lord Himself, His Divine perfection.

From ancient times, the holy nature of the Lord contrasted all sin and uncleanness. As the “Holy One,” He is a “consuming fire” against sin, Deut 4:24; Joshua 24:19. The holiness of God is made known in both judgment and salvation. Holiness stands for His exalted, Divine substance, His majesty, and sovereignty. The holiness and glory of God are intricately joined in Scripture. The Holy God is a God of “light,” and His holiness shines forth in His revelation of Himself in glorious splendor, Isa 5:16; 6:3; 10:17; 44:14.

Isa 43:14, “Thus says the LORD your Redeemer, the Holy One of Israel, …”

Holiness in the Bible also means separation from all that is common or unclean, positively pure, and thus distinct from all others. An analogy may be helpful here. What does it mean to be healthy? It is the absence of illness, but also a positive infusion of energy. Therefore, holiness is the absence of sin and evil and the presence of positive right.

In God, His holiness is a purity of being and nature, as well as of will and act. The absolute, innate holiness of God means that sinners have to be separated from Him unless a way can be found to make them holy. And that way has been provided in the merits of Jesus Christ upon the Cross.

As such, because the Lord is holy, His people are a holy people. And because the Lord is holy, that which was sanctified to the Lord or “consecrated for the Lord” is holy too, for example, Num 3:13; Jer 1:5; Ex 28:2. Cf. Isa 6:3, 5-7.

Ex 28:2, “And you shall make holy garments for Aaron your brother, for glory and for beauty.”

The “saint” then is the one made holy by God, and is therefore, sanctified in Christ, “You shall be holy, for I am holy,” Lev 11:45; 19:2; 1 Peter 1:16.

Positionally, you are holy due to your regeneration and the imputation of God’s righteousness from the moment of your salvation, just as Christ is. Ultimately, when we are presented by Christ, to Christ, you will be holy! Cf. Rom 8:29; 1 John 3:1-3.

1 John 3:3, “And everyone who has this hope fixed on Him purifies, (HAGNIZO), himself, just as He is pure, (HAGNOS).”

In the N.T.:

  • God is holy, Isa 5:16; John 17:11; 1 Peter 1:15; Rev 4:8; 6:10.
  • Jesus Christ is holy, Luke 1:35; 4:34; John 6:69.
  • The Spirit is holy, Mat 1:18; Luke 3:22; John 14:26; Acts 2:4.
  • Likewise, the believer is made holy positionally at the point of conversion / salvation, Rom 1:7; 1 Cor 1:2; Eph 1:4; Phil 4:21; 2 Thes 1:10; Heb 3:1; 1 Peter 1:16; 2:5, 9.

1 Peter 1:16, “Because it is written, ‘YOU SHALL BE HOLY, FOR I AM HOLY’.”

1 Thes 3:13, “So that He may establish your hearts unblamable, (AMEMPTOS), in holiness (HAGIOSUNE), before our God and Father at the coming of our Lord Jesus with all His saints.”

Therefore, at the Great Wedding Feast, based on our positional holiness in Christ, we will be presented by Christ, to Christ, and stand ultimately holy, consecrated, perfect, pure, upright, and worthy of God before Jesus Christ and God our Father.

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If you would like more information on this subject, you may watch/listen to lesson:
#’s 17-074 through 17-076

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If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us. Right where you are, you now have the opportunity to make the greatest decision in your life.

To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.

So right now, you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ, died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!


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