Jehovah-Mekaddishkem – ‘Jehovah That Doth Sanctify You’

‘Jehovah that doth sanctify you’¹

The ‘Titles of Jehovah’ in this series of articles can be found listed in the introductory notes of The Newberry Bible.² Some are very familiar to the Bible student, and all serve to shed light on the character of our God and the way in which He reveals Himself in a variety of circumstances.

The title under consideration in this article, however, may not be so familiar. The word ‘Mekaddishkem’ is an unusual compound word, apparently derived from the Hebrew word ‘kaddesh’ or ‘qadash’ which is the word given in Strong’s concordance for all the above references and is variously translated throughout scripture as ‘sanctified’, ‘holy’ or ‘hallowed’.³

To be sanctified is to be set apart, particularly with a view to serving or honouring God. This is seen in a number of applications in the Old Testament relative to both animate and inanimate objects and also to persons, as we shall see. In the New Testament, ‘sanctification’ embraces both positional and practical aspects for believers in the Lord Jesus.

The foundational truth, which underpins every revealed aspect of the Almighty, is that God is intrinsically and fundamentally holy. When the prophet Isaiah and the Apostle John were given privileged audience into the throne room of heaven, they both referred to the sound of angelic beings crying, ‘Holy, holy, holy’ to the Lord of hosts, Isa. 6. 3; and to the Lord God Almighty, Rev. 4. 8. If we could appreciate the purity and perfection of divine holiness, we would begin to understand just how heinous sin is, and, indeed, any falling short of this standard constitutes an offence. Even Moses was denied access to the Promised Land because in smiting the rock he failed to sanctify Jehovah in the eyes of the children of Israel, Num. 20. 12; Deut. 32. 51. Well may Jeremiah record, ‘It is of the Lord’s mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness’, Lam. 3. 22, 23.

The first mention of sanctification in scripture confirms the tone for what follows. Having completed the six days of creation to His satisfaction, ‘God … rested on the seventh day from all his work’, Gen. 2. 2. This was not, of course, a rest occasioned by fatigue, but rather a foreshadowing of His purpose to bring creation into a millennial rest when His planned ages have run their course. To this end He ‘blessed the seventh day, and sanctified it’, v. 3, set it apart to be distinct. The principle of six days plus one became established in wilderness days when the manna was given and the first reference is made to the sabbath, Exod. 16. 23, simply meaning ‘rest’ or ‘repose’. The seventh day was later enshrined in Sinai’s law as a day which God had blessed and hallowed (sanctified), 20. 11, with strict and summary penalties for transgressors.

The Lord Jesus made it clear that ‘The sabbath was made for man, and not man for the sabbath’, Mark 2. 27, emphasizing the goodness of God’s provision for man’s welfare. The scribes and Pharisees, however, used it as a stick with which to beat others into submission to their self-appointed authority.

It is interesting to observe that in modern Israel, now primarily a secular and materialistic nation, that at 6 p.m. on a Friday evening work mostly ceases, shops close and the sabbath is kept. Also, on the outskirts of some villages a post and wire fence still indicates the extent of a sabbath day’s journey!

In Exodus chapter 31 verse 13, the keeping of the sabbath is revealed as a sign given only to succeeding generations of Israelites to make clear that God had set them apart for Himself. Later, He will remind them that the law, also given exclusively to Israel, marked them out as sanctified, Lev. 20. 8. Within the nation, Aaron’s family was then subjected to more stringent regulations as being sanctified to officiate in the sacrificial offerings. The word through Moses concerning those of the priesthood was, ‘Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy’, Lev. 21. 8. Note here, as throughout scripture, the words ‘sanctify’ and ‘holy’ are synonymous.

Israel had to learn that the holiness of their God Jehovah pervaded every aspect of their lives, whether personal or ceremonial. Every aspect of the tabernacle and, later, Solomon’s temple, was sanctified as being the dwelling place of God. The materials, the furniture, and the individual components of the high priest’s garments were all deemed to be holy. The sphere of priestly ministry was called the holy place, and the inner sanctuary, entered by the high priest on one day of the year only, was known as the most holy, or the holy of holies.

The Epistle to the Hebrews considers our Great High Priest, the Lord Jesus, who officiates in the heavenly sanctuary. His priesthood is of a higher order than that of Aaron, whose descendants, though sanctified to serve, were compassed with infirmity and subject to death. By contrast, the Lord Jesus in both His deity and humanity is ‘holy, harmless, undefiled, separate from sinners, and made higher than the heavens’, Heb. 7. 26.

The title under consideration reveals Jehovah, the sovereign, covenant-keeping God as the source of sanctification. The references given above confirm the unique relationship which the nation of Israel has in the purposes of God. A people set apart and singularly blessed ‘to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came’, Rom. 9. 4, 5. Scripture shows, however, that we can understand sanctification in a broader sense as revealed in the New Testament. Jude, in his introduction, reminds us that, as believers, we are ‘sanctified by God the Father’, v. 1. Sanctification is also the work of the Son, Heb. 2. 11; 13. 12, the Holy Spirit, Rom. 15. 16; 2 Thess. 2. 13, and the word of God, 1 Tim. 4. 5. These references, together with others, show conclusively the equality and unity of Father, Son, and Spirit, proving to us also that scripture is from the very heart of God.

When a person trusts the Lord Jesus Christ for salvation, a number of remarkable changes take place. The individual may not be immediately aware of, or understand, the extent of what has happened as in a moment they have become a new creation, 2 Cor. 5. 17, and now belong to the family of God, 1 John 3. 1, 2. They no longer walk in darkness because their eyes have been opened, they have a new Master and a new destiny, Acts 26. 18; they are redeemed and forgiven, Col. 1. 14. Added to all this, in heaven’s estimate, the believer in the Lord Jesus is sanctified, 1 Cor. 6. 11; Heb. 10. 10. Just as Israel, God’s earthly people, were set apart that through them the ways of the one true God may be made known to idolatrous nations, so, consequent upon the work of Calvary and the descent of the Holy Spirit, God has a people set apart for Himself to make known ‘the manifold wisdom of God’, Eph. 3. 10.

Throughout the New Testament, Christians are identified and addressed as ‘saints’, quite simply, ‘sanctified ones’. The world at large, following the traditional and unscriptural teaching of Christendom, thinks that saints are long dead martyrs, and those who lived virtuous lives and performed miracles. By being elevated to ‘sainthood’, they are able to receive and respond to the prayers of the faithful. This, of course, has no foundation in scripture and only draws unstable souls further away from the truth.

In the writings of the Apostle Paul, with the exception of the Galatian letter and the Pastoral Epistles, he consistently refers to the recipients of his letters as ‘saints’. In so doing he embraces all true believers, even though at times he is presenting a corrective ministry. To the Corinthian church, where a number of issues involving morality, doctrine, and practice needed addressing, the apostle still calls the believers ‘saints’, 1 Cor. 1. 2; 6. 1, 2; 16. 15.

We are reminded on two occasions, Rom. 15. 4; 1 Cor. 10. 6, that the experiences and failures of the people of Israel have been left on record as a warning to succeeding generations. Jehovah sanctified the nation with the purpose in mind that they should live and behave as those set apart for the glory of God. Sadly, both individually and nationally they so often failed. Scripture bears record, however, that in every generation there were those who faithfully upheld and maintained the purposes of God as revealed to them.

Those who have trusted the Lord Jesus Christ for salvation and are therefore in the sight of God sanctified now have the indwelling Spirit of God enabling them to live sanctified lives. In 1 Peter chapter 1 verses 14 to 16, the apostle reminds his readers to live ‘as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy’. It is interesting to observe that Leviticus chapter 11, from which this quotation is taken, is full of instructions regarding Israel’s diet, what they should and should not eat. The immediate context of the verses quoted from First Peter chapter 1 is the believer’s mind. The lesson is clear, that what I allow my mind to feed upon will determine the measure in which holiness characterizes my life and walk. Paul takes this up when writing to the Philippians, ‘whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report … think on these things’, Phil. 4. 8. The prophet Haggai reminded the returned remnant of his day that holiness is not contagious, but uncleanness is, Hag. 2. 12, 13.

We will let the Apostle Paul have the last word, ‘For this is the will of God, even your sanctification’, 1 Thess. 4. 3, written very aptly just before the promise of the Lord’s return.