Biblical Concept Of Consecration
Consecration in biblical usage denotes the act of setting apart persons, objects, or places for sacred service to God. The Hebrew root underlying this concept (qadash) carries meanings of separation, dedication, and holiness, encompassing both the initial act of being set apart and the ongoing state of being holy [4]. This dual sense—both event and condition—runs throughout Scripture's treatment of the concept.
Old Testament Foundations
The Mosaic law established consecration as a defining feature of Israel's covenant relationship with God. The entire race of Abraham and specifically the tribe of Levi were consecrated to divine service [1]. This extended to the firstborn of both humans and animals, which belonged to the Lord by right (Exodus 13:2, 12, 15; Numbers 3:12) [1]. Fields, cattle, and war spoils could likewise be devoted to God under specific legal provisions (Leviticus 27:28-29) [1, 3]. Circumcision itself functioned as "an abiding sign of their consecration" to God, marking Israel's special status among nations [2].
The consecration of priests required elaborate ceremony, as detailed in Exodus 29. These rites were designed so that Aaron and his sons "might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office" [5]. The solemnity underscored that approaching God's service was no casual matter. Similarly, the dedication of sacred spaces—the tabernacle (Numbers 7:1-89) and Solomon's temple (1 Kings 8:1-63)—involved formal acts of consecration that set these structures apart for worship [3].
New Testament Transformation
In the New Testament, the language of consecration shifts from cultic objects and hereditary priesthood to the community of believers. First Peter 2:9 identifies Christians collectively as consecrated to the Lord [1]. Hebrews develops this theme christologically: Christ's once-for-all sacrifice effects a perfect consecration of believers that requires no renewal [6, 7]. The sanctification (a term closely related to consecration) of the elect is "perfect in Christ once for all," though its experiential development remains progressive [6].
This reorientation does not eliminate the concept's core meaning—separation unto God—but universalizes it. Where ancient Israel had a consecrated priesthood within a consecrated nation, the church understands all believers as set apart for divine service, their consecration grounded not in ritual but in Christ's completed work.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Consecration — The devoting or setting apart of anything to the worship or service of God. The race of Abraham and the tribe of Levi were thus consecrated (Ex. 13:2, 12, 15; Num. 3:12). The Hebrews devoted their fields and cattle, and sometimes the spoils of war, to the Lord (Lev. 27:28, 29). According to the Mosaic law the first-born both of man and beast were consecrated to God. In the New Testament, Christians are regarded as consecrated to the Lord (1 Pet. 2:9).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Circumcision — Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Dedication — Consecration of a place of worship -- 2Ch 2:4. Solemn confirmation of a covenant -- Heb 9:18. Devoting any thing to sacred uses -- 1Ch 28:12. Subjects of Tabernacle. -- Nu 7:1-89. Temple of Solomon. -- 1Ki 8:1-63; 2Ch 7:5. Second temple. -- Ezr 6:16,17. Persons. -- Ex 22:29; 1Sa 1:11. Property. -- Le 27:28; Mt 15:5. Spoils of war. -- 2Sa 8:11; 1Ch 18:11. Tribute from foreigners. -- 2Sa 8:10,11. Walls of cities. -- Ne 12:27. Houses when built. -- De 20:5; Ps 30:1. By idolaters in setting up idols -- Da 3:2,3. Things dedicated to God Esteemed holy. -- Le 2”
- STEPBible TBESG “[H6942] H6942G = (H6942G) — : consecate/sanctify<br>1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate<br>1a) (Qal)<br>1a1) to be set apart, be consecrated<br>1a2) to be hallowed<br>1a3) consecrated, tabooed<br>1b) (Niphal)<br>1b1) to show oneself sacred or majestic<br>1b2) to be honoured, be treated as sacred<br>1b3) to be holy<br>1c) (Piel)<br>1c1) to set apart as sacred, consecrate, dedicate<br>1c2) to observe as holy, keep sacred<br>1c3) to honour as sacred, hallow<br>1c4) to consecrate<br>1d) (Pual)<br>1d1) to be consecrated<br>1d2) consecrated”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 29:1: Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it. 1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 10:14: For--The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal. them that are sanctified--rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (Pe1 1:2) believers is perfect in Christ once for all (see on Heb 10:10). (Contrast the law, Heb 7:19; Heb 9:9; Heb 10:1). The development of that sanctification is progressive.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 7:28: For--reason for the difference stated in Heb 7:27, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice. the word--"the word" confirmed by "the oath." which--which oath was after the law, namely, in Psa 110:4, abrogating the preceding law-priesthood. the Son--contrasted with "men." consecrated--Greek”