Process Pattern Sequence and Glorification

PPSG Pattern Process Sequence to Glorification 9 30 26

Washed, Cleansed, Purified, and Made New

PACKET 6 OF 14

God prepares His people for life with Him.

The Spirit’s presence belongs to a larger purpose: a cleansed people, a renewed life, and service set apart for God. The obstacles are real—defilement, an evil conscience, the former way of living. In Christ, God answers them without reducing every part of His work to the same word.

[7] Washed • [8] Cleansed • [9] Purified • [10] New-life family • [11] Sanctified / Set Apart

The reading movement

Design and breach → Grace and response → judicial acceptance → the Spirit and changed condition → family and restored relationship → lived faith and vocation → completion under the King → the image-bearing purpose completed.

Principal readings: Ezekiel 36:25–27; Titus 3:3–8; 1 Corinthians 6:9–11; Hebrews 10:1–22; 1 John 1:7–2:2.

Scripture quotations: King James Version.

Contents and reading guide#

The five fields

In the larger movement: GOD establishes and works within → MAN lives the received life. The Spirit is the Person who works; the five headings describe His connected works and their results.^1,2

1. The promise answers a real condition#

Packet 5 closed with Jesus’ prayer for His people and John’s explanation of mutual dwelling through the Spirit. Return now to Ezekiel’s promise for a different focus: what God changes in the people He brings near. God’s intention is a people living with Him; filthiness, idols, and the stony heart obstruct that life.²

Ezekiel 36:25–27 — KJV

25 Then will I sprinkle clean water upon you, and ye shall [8] be clean: from all your filthiness, and from all your idols, will I [8] cleanse you.

26 A [10] new heart also will I give you, and a [10] new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

27 And I will put [6] my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

The repeated “I will” identifies the acting One. [8] Cleansing answers filthiness and idols. The [10] new heart and [10] new spirit name inward change. [6] “My spirit” identifies God’s own Spirit within. The final words give the purpose a lived form: “keep my judgments, and do them.”

The promise is spoken to Israel within the context of gathering and God’s holy Name (Ezekiel 36:22–24). Its cleansing language is not a general appeal to feel better about the past. God names what defiles, what He will remove, what He will give, and how the people will live.

The new spirit of verse 26 and God’s Spirit in verse 27 are distinguishable. So are cleansing and the clean condition it produces. The later explanation of each term lets the reader see the whole work without rearranging the prophet’s words.³

The intended obedience is genuine human life under God. His inward work supplies the changed condition; [24] Faithfulness expresses it through self-control, truth, and [30] Serve / Love. This is the continuing purpose, not a second source of [D] Grace.

Word recognition: the Hebrew cleansing action and its clean result are related in this verse. “Clean water” describes the water; it is not the name of a separate human operation. The fuller word records accompany the cleansing exhibit.

2. Washed: “such were some of you”#

The former condition is not erased from the story. Paul names it before describing what has become true of the people in Christ. Packet 4 used the closing verse for the judicial relationship; Packet 5 returned to its words about the Spirit. Here [7] Washed receives its own explanation, with the surrounding warning intact.

1 Corinthians 6:9–11 — KJV

9 Know ye not that the unrighteous shall not [14] inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall [14] inherit the kingdom of God.

11 And such were some of you: but ye are [7] washed, but ye are [11] sanctified, but ye are [2] justified in the name of the Lord Jesus, and by the [6] Spirit of our God.

“And such were some of you” marks the former life. Then Paul repeats “but ye are” with three distinct expressions: [7] Washed, [11] Sanctified, and [2] Justified. The name of the Lord Jesus and the Spirit of our God belong to this whole changed-condition statement.

The warning about inheriting the kingdom explains why the changed condition matters. The people are not invited to regard the former conduct as harmless. They have been brought into a life whose direction corresponds to the Lord to whom they belong.

This sentence states the realities together. It does not supply an independent time marker between each clause. The initial judicial group remains [2] Justification → [3] Forgiveness / Remission of Sins → [4] Righteousness, concurrent, but sequenced. Washing and sanctification are not relocated merely to make this one sentence read in numerical order.^3,4

The washing verb here is G628, apolouō. Its identity remains separate from the sanctifying and justifying verbs. Baptism, water, sprinkling, and washing are compared where Scripture joins them; none silently replaces another word.

3. Washing, regeneration, and renewing#

Titus joins the former life, God’s mercy, the Holy Ghost’s renewing, and the life to follow. Packet 5 read verses 4–7 for the acting One and the gift. Read the fuller paragraph now for the distinct operations and its conclusion about good works.

Titus 3:3–8 — KJV

3 For we ourselves also were sometimes foolish, disobedient, deceived, [30] serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

4 But after that the kindness and love of God our Saviour toward man appeared,

5 Not by works of [4] righteousness which we have done, but according to his mercy he [18] saved us, by the [7] washing of [10] regeneration, and [10] renewing of the [6] Holy Ghost;

6 Which he shed on us abundantly through Jesus Christ our Saviour;

7 That being [2] justified by his [D] grace, we should be made [14] heirs according to the hope of eternal life.

8 This is a [24] faithful [G] saying, and these things I will that thou affirm constantly, that they which have [1] believed in God might be careful to maintain good works. These things are good and profitable unto men.

[7] Washing, [10] regeneration, and [10] renewing all remain named in verse 5. God saves according to mercy; the renewing is of the [6] Holy Ghost; the outpouring is through Jesus Christ. [2] Justification by [D] Grace and [14] heirship toward eternal life remain in the same account.

The washing noun, G3067, remains distinguishable from the words for regeneration and renewing. Their joined construction describes related work; it does not turn the whole sentence into a single washing word or a complete timetable for every operation.

Faithful works are the lived use of what God gives. They express [23] Faith and [24] Faithfulness through obedience and [30] Serve / Love. They do not bring grace into existence. The instruction to maintain them shows that the changed person’s vocation matters.⁵

In verse 3, “serving” names the former service to lusts and pleasures, not service to God. In verse 8, “faithful” describes the saying’s trustworthiness. The markers keep each word visible while the passage identifies its object.

4. Cleansing reaches the conscience and the people#

The question is not only whether a person has been washed. Scripture also identifies what needs cleansing and what that cleansing makes possible. Hebrews moves from the purifying of the flesh to the conscience; Ephesians speaks of Christ’s care for the church.

Hebrews 9:13–14 — KJV

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, [11] sanctifieth to the purifying of the flesh:

14 How much more shall the blood of Christ, who through the eternal [6] Spirit offered himself without spot to God, [8] purge your conscience from dead works to [30] serve the living God?

The comparison names the blood of Christ, His self-offering through the eternal Spirit, and the conscience purged from dead works. Its purpose is explicit: “to serve the living God.” The cleansed conscience belongs to renewed service, not merely relief from a feeling.

Ephesians 5:25–27 — KJV

25 Husbands, [30] love your wives, even as Christ also [30] loved the church, and gave himself for it;

26 That he might [11] sanctify and [8] cleanse it with the [7] washing of water by the [G] word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be [33] holy and without blemish.

Christ loves the church and gives Himself for it. He sanctifies and cleanses with the washing of water by the word, toward presentation as holy and without blemish. The person, the people, the means, and the intended condition are all visible.

The Greek cleansing verb G2511 appears as [8] purge in Hebrews 9:14 and [8] cleanse in Ephesians 5:26. The different KJV words retain their wording. The washing noun in Ephesians remains [7], not another occurrence of the cleansing verb.³

“Purifying” in Hebrews 9:13 is a related noun, G2514, kept distinct from the G48 purification verb used next. This local distinction does not remove the sentence’s witness to cleansing and consecration.

5. Purified for sincere love#

Peter’s purification language reaches the soul and its response to truth. It is also directed toward other people. The words “through the Spirit” and “unto unfeigned love” keep both the source and purpose before us.

1 Peter 1:22–25 — KJV

22 Seeing ye have [9] purified your souls in obeying the truth through the [6] Spirit unto unfeigned love of the brethren, see that ye [30] love one another with a pure heart fervently:

23 Being [10] born again, not of corruptible seed, but of incorruptible, by the [G] word of God, which liveth and [25] abideth for ever.

24 For all flesh is as grass, and all the [41] glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

25 But the [G] word of the Lord [25] endureth for ever. And this is the [G] word which [G] by the gospel is preached unto you.

Purification, obeying the truth, the Spirit, sincere brotherly love, birth, and the enduring word remain distinct. The command to love fervently follows a received life. The word that gives the testimony does not wither with the flesh.

1 John 3:1–3 — KJV

1 Behold, what manner of [30] love the Father hath bestowed upon us, that we should be called the [13] sons of God: therefore the world knoweth us not, because it knew him not.

2 Beloved, now are we the [13] sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

3 And every man that hath this hope in him [9] purifieth himself, even as he is pure.

John distinguishes the family identity already present from what is still to be revealed. That hope has a present expression: the person [9] purifieth himself. Waiting for the promised likeness is not a reason to leave the present life untouched.

G48, hagnizō, underlies “purified” in 1 Peter 1:22 and “purifieth” in 1 John 3:3. It remains distinct from G2511. In Peter, “abideth” and “endureth” follow the enduring word; “glory” in verse 24 describes mortal human glory, not completed bodily Glorification. Calling and family identity receive their fuller treatment in the appointed readings.

6. The new life is present, continuing, and awaited#

The [10] family gathers connected new-life expressions while preserving their different words and settings. It includes the whole named family:

[10] Renewed / New / Anew / Born Again / Regeneration / Made Alive / Quicken / Quickened / Quickening / New Creation

2 Corinthians 5:17 — KJV

17 Therefore if any man be in Christ, he is a [10] new creature: old things are passed away; behold, all things are become [10] new.

The relation is “in Christ.” The new creature is present, not merely a name reserved for the end of mortal life. Paul’s continuing instruction also reaches the former conduct and the mind:

Ephesians 4:22–24 — KJV

22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

23 And be [10] renewed in the spirit of your mind;

24 And that ye put on the [10] new man, which after God is created in [4] righteousness and true holiness.

Putting off the former conduct, being renewed, and putting on the new man belong in one instruction. The spirit of the person’s mind is not renamed the Holy Ghost. Renewal affects the way the person lives, while God remains the source of the new creation.

Romans 8:11 — KJV

11 But if the [6] Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also [10] quicken your mortal bodies by his [6] Spirit that dwelleth in you.

Packet 5 read this for the Spirit already dwelling within. Here the focus is [10] quicken your mortal bodies: the same new-life family includes an awaited bodily work. Present new life, continuing renewal, and future bodily quickening remain connected without becoming one time.

“New,” “born again,” “regeneration,” “renewing,” and “quicken” are not one Greek word. “Holiness” in Ephesians 4:24 is also retained in its own related word record, rather than silently treated as the sanctifying verb.³

7. Sanctified through the offered body#

Hebrews now explains why the older repeated offerings and Christ’s self-offering cannot be treated as equivalent. Read the entire argument through verse 22 across these three sections. Its first movement leads from the shadow to the Son who comes to do God’s will.

Hebrews 10:1–10 — KJV

1 For the [A] law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the [40] comers thereunto perfect.

2 For then would they not have ceased to be offered? because that the worshippers once [8] purged should have had no more conscience of sins.

3 But in those sacrifices there is a remembrance again made of sins every year.

4 For it is not possible that the blood of bulls and of goats should take away sins.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the [A] law;

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are [11] sanctified through the offering of the body of Jesus Christ once for all.

The repeated sacrifices did not accomplish the final removal named in verse 4. The answer is a prepared body and the Son’s obedient coming: “Lo, I come … to do thy will, O God.” Verse 10 then names the result: [11] sanctified through the offering of the body of Jesus Christ once for all.

7.1 One offering and the covenant witness#

The contrast continues: priests standing and offering repeatedly, then the One seated after His single offering. The Holy Ghost’s witness brings the covenant promise directly into the explanation.

Hebrews 10:11–18 — KJV

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

13 From henceforth expecting till his [C] enemies be made his footstool.

14 For by one offering he hath perfected for ever them that are [11] sanctified.

15 Whereof the [6] Holy Ghost also is a [G] witness to us: for after that he had said before,

16 This is the covenant that I will make with them after those days, saith the Lord, I will put my [A] laws into their hearts, and in their minds will I write them;

17 And their sins and iniquities will I remember no more.

18 Now where [3] remission of these is, there is no more offering for sin.

The words “one sacrifice”, “for ever”, and “one offering” must be heard at their full strength. Christ’s offering is not repeated each time a believer needs cleansing. The sanctified people are described in relation to that one offering.

The [6] Holy Ghost witnesses to the covenant: God’s laws in hearts and minds, sins remembered no more. Verse 18 names [3] remission and the conclusion that there is no more offering for sin. Remission, sanctification, and the Spirit’s witness remain distinct parts of the same argument.

The fuller Atonement comparison keeps the completed sacrifice and living High Priest beside the believer’s abiding life. This is not a second atoning act placed after [22], nor a reason to remove the chapter’s later calls to continuance (Hebrews 10:23–39). Those calls receive their full reading in Packet 11.^3,4

7.2 Washed bodies, true hearts, and the opened way#

“Having therefore” draws a conclusion from the offering and covenant witness already read. The response is approach to God through Jesus, with the heart and body both in view.

Hebrews 10:19–22 — KJV

19 Having therefore, brethren, boldness to [40] enter into the holiest by the blood of Jesus,

20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

21 And having an high priest over the house of God;

22 Let us [40] draw near with a true heart in full [34] assurance of [23] faith, having our hearts sprinkled from an evil conscience, and our bodies [7] washed with pure water.

Sprinkling is not the washing verb; the conscience is not the body; the water is not the High Priest. Their combination gives the invitation substance. God’s answer reaches the person who approaches, not only an abstract account.⁴

“New” and “consecrated” in verse 20 describe the opened way. Their Greek words are not automatically the same as the new-birth or sanctifying words. “Pure water” describes the water’s quality; it is not another purification action. The verse’s washing word remains [7].

8. Leviticus 14: the person outside the camp#

An earlier restoration procedure makes the distinctions tangible. The priest goes outside and examines a person whose disease has healed. Then come the appointed signs, washing, re-entry, and further priestly ministry. Each part contributes something to restoration.^3,4,6

Leviticus 14:2–9 — KJV

2 This shall be the [A] law of the leper in the day of his cleansing: He shall be brought unto the priest:

3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;

4 Then shall the priest [A] command to take for him that is to be [8] cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:

5 And the priest shall [A] command that one of the birds be killed in an earthen vessel over running water:

6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

7 And he shall sprinkle upon him that is to be [8] cleansed from the leprosy seven times, and shall [8] pronounce him clean, and shall let the living bird loose into the open field.

8 And he that is to be [8] cleansed shall [7] wash his clothes, and shave off all his hair, and [7] wash himself in water, that he may [8] be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

9 But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall [7] wash his clothes, also he shall [7] wash his flesh in water, and he shall [8] be clean.

The priest’s examination does not cause the healing he finds. The sprinkling and pronouncement precede the release of the bird. Clothes and body are washed, and the person enters the camp, yet remains outside his tent seven days. The seventh-day washing remains in the text.

“Running water” is kept as the KJV wording; the Hebrew description is living water. The two birds and their release belong to this rite. They are compared with, but not substituted for, the two goats of Leviticus 16.

8.1 Restoration continues after the first washing#

The eighth day brings further appointed offerings and priestly acts. The person’s entry into the camp has not completed everything the chapter requires. Follow the actual stages rather than treating every clean statement as the same moment.

Leviticus 14:18–20 — KJV

18 And the remnant of the oil that is in the priest's hand he shall pour upon the head of him that is to be [8] cleansed: and the priest shall make an atonement for him before the LORD.

19 And the priest shall offer the sin offering, and make an atonement for him that is to be [8] cleansed from his uncleanness; and afterward he shall kill the burnt offering:

20 And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall [8] be clean.

Blood, oil, offering, atonement, and the clean result remain distinguishable. The named offering movement is trespass → sin → burnt, with the meat offering. The anointing-like ear, hand, and foot pattern can be compared with priestly preparation, without making every restored person an ordained priest.⁶

For the complete procedure, read Leviticus 14:1–32, including the provision for the person of limited means in verses 21–32. Its fuller comparison belongs in the Leviticus 14 exhibit. This section does not add another numbered Atonement stage.

9. Cleansing in continuing fellowship#

The received condition leads into a continuing life with God. Packet 4 read John for forgiveness and Christ’s advocacy. Return now for [8] Cleansing and the relation between walking in the light, truthful confession, and fellowship.

1 John 1:7–2:2 — KJV

7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son [8] cleanseth us from all sin.

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

9 If we [L] confess our sins, he is [24] faithful and just to [3] forgive us our sins, and to [8] cleanse us from all unrighteousness.

10 If we say that we have not sinned, we make him a liar, and his [G] word is not in us.

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

John names both the blood of Jesus Christ cleansing and God forgiving and cleansing in connection with confession. The words do not collapse: forgiveness concerns sins forgiven; cleansing concerns what defiles. The same person needs the truthful relation in which both are spoken.

The purpose remains “that ye sin not.” The provision remains “if any man sin, we have an advocate.” A life with the Advocate is neither pretended sinlessness nor permission to disregard sin. The blood and the Person who gave Himself are not replaced by a fresh human payment.

The Atonement / Atoned appendix carries the wider once-offered sacrifice, living High Priest, abiding, and continuance comparison. Its reference between [22] and [23] Faith locates the reader’s explanation; it does not date the beginning of Christ’s atoning work.

10. Set apart for truth, love, and service#

The Spirit-worked change is ordered toward God’s purpose for His people. Before Jesus’ prayer reaches the unity passage read in Packet 5, it joins sanctification with sending. The life belongs to God and is sent into the world under Him.

John 17:17–19 — KJV

17 [11] Sanctify them through thy truth: thy [G] word is truth.

18 As thou hast sent me into the world, even so have I also sent them into the world.

19 And for their sakes I [11] sanctify myself, that they also might be [11] sanctified through the truth.

Jesus sanctifies Himself for their sake. He is not asking to be cleansed from personal sin; His self-consecration is ordered toward their sanctification. The disciples are set apart in truth and sent. The different subjects keep the same sanctifying word from being misunderstood.

1 Thessalonians 4:3–4 — KJV

3 For this is the will of God, even your [11] sanctification, that ye should abstain from fornication:

4 That every one of you should know how to possess his vessel in [11] sanctification and honour;

Those already belonging to Christ are instructed in [11] sanctification as a lived course. Setting apart and holy conduct are related without being identical descriptions. The body, self-control, and treatment of others remain within God’s claim upon the person.

[23] Faith and [24] Faithfulness carry this received life into [30] Serve / Love. Works done in love make stewardship visible; they do not become the source of grace. Gifts are used for others, and the Lord’s reward of inheritance remains part of the promised future (1 Peter 4:10–11; Colossians 3:23–24).⁵

GOD establishes and works within → MAN lives the received vocation → GOD completes through the King. The initial judicial group remains intact, the Spirit remains the One who works, and each operation retains its own name. The next reading follows family placement, identity, heirship, and God’s keeping.

Next reading: Packet 7 — Family Standing, Inheritance, and Keeping.

Sources and reading references#

Scripture is the primary witness. Superscript numbers identify inherited study context, not additional PPSG stages. Named appendix routes identify the fuller comparisons; no unestablished appendix page locator is supplied.

1. Opening — Complete PPSG Guide, Bookmark, and Introduction. Same study: five-field guide p.4; God–man movement p.8; In Christ and purpose pp.9–11. Use page + table row or section.

2. Packet 5 — The Granted Right and the Indwelling Spirit, revised 4 October 2026. §2, p.6: Ezekiel 36; §§9–10.1, pp.13–15: quickening, the coordinated works, and Jesus’ prayer. This packet returns for the distinct operations.

3. CLEAN PPSG CHAT 1 copied for project reference 7 29 26(1).docx, pp.135–144: new-life family; distinct washing, cleansing, purification, and sanctification; recurring profiles; local Leviticus 14 order. Reliable printed line references are unavailable; use page + subject. Historical marker numbers are not substituted for this edition.

4. PPSG Transfer Packet 4 — Post-Belief Mechanisms / Controls / Sequence, rebuilt 17 September 2026. §3, p.3: ground, application, condition, fruit, completion; §9, p.6: cleansing and continuing holiness; §11, pp.7–8: Leviticus 14. Read with the current guide, not as a replacement stage list.

5. Packet 2 — Grace, the Call, the Promise, and the Word, revised 4 October 2026. §§2–2.1, pp.4–5: faithful works, Spirit-supplied stewardship, service in love, and the reward of inheritance.

6. Project B Closing Transfer — Chosen / Accepted / In Him. §5–5.1, pp.4–5: two birds, repeated washing, and eighth-day offering order; §6, p.6: birds/goats distinction. Only the stated restoration comparison is used; no election placement is imported. Printed line references are unavailable.

Word distinctions. [7]: G628, G3067, G3068 remain separate washing records; the Hebrew clothes/body washings in Leviticus retain separate H3526/H7364 records. [8]: G2511 and the Hebrew H2891 comparison; [9]: G48, not an automatic synonym for G2511. Hebrews 9:13’s purification noun G2514 remains unnumbered. [11]: G37/G38; “new” G4372 and “consecrated” G1457 in Hebrews 10:20 are not automatically assigned to [10]/[11]. The holiness noun G3742 in Ephesians 4:24 remains a distinct related record. Adjectives describing pure water, pure hearts, and clean birds do not become extra cleansing actions.

Continuing references. The complete [10] family includes Quicken / Quickened / Quickening. [2] retains its initial, continuing-life, and final-judgment profiles. Atonement stays alongside the process. The full Leviticus 14, Leviticus 16, and priestly-preparation procedures have distinct exhibit destinations. KJV passages were compared with the existing packet quotations and selected KJV chapter texts; no outside commentary supplies the argument.