Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (Ephesians 5:26–27)

This is the second instance in Ephesians where God uses heavenly realities to explain earthly relationships. In 5:25–33 Christ’s love for the church is illustrated through marriage. Christ gave himself for his church in order to sanctify it so that his church will be holy. Three aspects of sanctification are presented in verses 26–27.

1. Initial Sanctification

“Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word…”

Sinners who repent and believe are initially sanctified through a cleansing of the Word. The originating cause of our sanctification is the love of the Father. The procuring cause is the blood of the Son. The efficient cause is the Holy Spirit. The determining cause is the will of God. The conditional cause is faith in Christ. The instrumental cause is the Word of God.

We need a clear doctrine of the inspiration of Scripture. Not only did the Holy Spirit inspire it without error, but he uses the Word to cleanse us (John 15:3) — eventually from every spot, wrinkle, and blemish. We are sanctified through the truth of God’s Word (John 17:17). We are kept clean by living according to the Word (Ps 119:9). According to Titus 3:5 we receive the washing of regeneration and renewal of the Holy Spirit. Wesley explained that in regeneration we are cleansed “from the guilt and power of sin.”¹ Ralph Earle wrote:

We speak of pardon and purity, of conversion and cleansing, as related to distinct experiences in grace. This is accurate. But there is also a purity that comes with pardon, and a cleansing that comes with conversion. When we confess our sins to God and believe in Jesus Christ, not only are our sins forgiven, but the stain of committed sins is washed away. However, there is still needed a deeper cleansing from all sin, from the carnal nature with which every human being is born.((Earle, Word Meanings, 4:336.))

2. Entire Sanctification

“…without spot or wrinkle or any such thing, that she might be holy and without blemish”

According to Ephesians 1:4 God’s purpose for us is that we be holy and blameless. A born-again Christian is holy but still blemished. Daniel Steele taught that this Greek word for blameless—amomos—describes perfect Christians.(Steele, Half-Hours with St. Paul, 103.)) It means morally blameless or unblemished from the marring effects of sin. Calvinism consistently teaches that this entire sanctification is obtained at the second advent, but Paul’s prayers is that the church would be kept blameless in this life, culminating—not beginning—when Christ returns. Adam Clarke wrote:

And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing.((Clarke, Commentary, 6:464.))

The word splendid, glorious, or highly esteemed is based on an intensification of the word doxa which expresses dignity and inherent worth. The splendor of this holy church is described with four Greek words:

• Without spot—the word spilos describes a moral fault or blemish.
• Without wrinkle—this word, rhutis, describes a spiritual defect or flaw.
• Holy—hagios—set apart; purified.
• Without blemish—amomos is the word for blemish with the a negation. This complete sanctification is provided through the atonement of Christ which was motivated by love. It is accomplished by a cleansing (katharizo).

“There are no grounds for deducing from the words of this verse that Christ’s presentation of his pure bride to himself awaits the parousia [appearance of Christ].”((Lincoln, Word Biblical Commentary, 42:377.)) Our complete holiness is the provision of Christ, and we are to be found in this condition when the Lord returns. Thus, at his second advent, Christ presents to himself a glorious church existing in this present age but not yet glorified.

3. Final Sanctification

“…that he might present the church to himself in splendor”

Christ is at work to conform his church to his image. We can know moral perfection now and absolute perfection when he returns, and we are presented to him. “All glorious is the princess within her chamber; her gown is interwoven with gold. In embroidered garments she is led to the king” (Psalm 45:13–14). “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband (Rev 21:2).

The church is married to Christ, but our wedding has not yet taken place. We are to be ready for him to come. Every passage in Scripture which references his return leaves us with unanswered questions regarding the time. But every such passage exhorts us to be ready by living holy. Progressive sanctification is actually a beautification process. We are to worship the Lord in the beauty or splendor of holiness (Psalm 29:2). Are you ready for the King’s return? The Word of God is our mirror (James 1:23–25). When you look through that mirror, do you see spots, wrinkles, and blemishes?

While we acknowledge that sanctification includes a progressive aspect, some people are never ready! This passage also implies a completion of the preparation and a maintenance of that completion until he comes. Esther went through a period of purification, but ultimately it was time for her to be presented to the king. The Holy Spirit can make sure that we are ready.

1. Wesley, Notes, 500. [↩]