29. November 2008 by James.

Overheard:  “Everyone wants to be truly sanctified - that is… well, everyone wants to be godly… well not “goody-two-shoes-godly” but, you know…. holy… not in the “Mother Theresa” sense, but - you know - good… well, at least good enough, whatever that means - I mean, nobody’s perfect right? I mean…”

Confusion, discouragement and defeat with “victorious living” are common among Christians.  Defeated living can be a result of our desire to live in the presence of God and experience His best - a common and well-founded instinct of a believer. 

How do we reconcile the instinct of the believer to be in God’s holy presence, with the reality of our own unholiness?  

The words – holiness, sanctification, victory, infilling of the Spirit, Christ-likeness, godliness, perfect love, Christian perfection, etc. have been preached and taught and fought over for hundreds of years.  However, the word “holiness”, if taught and preached consistently as the inspired writers of the scriptures used it, would shed an understanding light rather than a confusing one.  Our understanding of God and His purpose can be enhanced and we can respond to the instinct to experience His best only if we accurately use the word “holiness”.

Our study in Romans 6-8 contains a few of over one thousand references in the scripture to holiness.   The scriptures contain definite revelations of the meaning of holiness.  They speak of God moving in ways to redeem and sanctify His chosen people to Himself. Exodus, Leviticus and Numbers are “Holiness 101” texts that cover the basic facts of holiness and what the Israelites’ role was and will be in creating and preserving holiness.  In these texts, Israel – a holy nation – is being instructed about holiness.

Yet, the Gentile believer’s question “What? Me? Holy?” remains.  Careful, consistent and accurate study will show that holiness is a promise for all – Jew or Gentile - yet Gentiles especially, must understand their role in holiness, just as Israel needed to understand their role.  As is the case throughout the scriptures, the roles of Jews and Gentiles differ when it comes to holiness as well as salvation and ultimately, kingdom life. Additionally, holiness is bi-directional – God’s holiness imparted to us, and our response to Him. 

The terms: sanctification from sin, purification, baptism in the Spirit – or with the Spirit, consecration and other terms have been mangled and misused resulting in the confusion and defeated living of Christians today.  The terms themselves are innocuous, but the bias and sloppiness with which they have been applied to this most important teaching of holiness, has become a stumbling block to many Christians.

The best way clear up confusion about the scriptures is to go to the scriptures and bypass the opinions and doctrines of man.  But to begin, we turn to man’s definition in the dictionary.

It is interesting to note that references to “holy” in dictionaries contain contradicting definitions – demonstrating that lexicographers based their definition on theological usage – even if the usage is incorrect.  The lexicographers did not correct the contradictions but sought only to define the contradicting definitions.  Theologians can assume a meaning for a translated Greek or Hebrew word – like holiness – and then expand their assumption.  It is unfortunate that if the assumed meaning is incorrect or contradictory, then the exposition or teaching must also be wrong or contradictory. 

Sadly much of our apologetics today is in defense of teachings that have been built upon incorrect assumptions rather than the inspired writer’s true meaning and purpose.  The writer’s meaning and purpose can be derived through consistent, concordant and careful study of God’s word.

Theologians do not agree on the definition of holiness.  They don’t even agree if holiness is in, or can be in God, man, or both or neither one.  Their disagreement over the centuries has produced the following definition by Standard Dictionary.

Holiness

1.     The state or quality of being holy.

2.     Completeness of moral and spiritual purity, perfection, and integrity; absolute moral purity; perfect sanctity: said of God

3.     Perfect conformity in purpose and character to the moral law; freedom from sin; moral and spiritual purity and perfection; godliness: said of man.

4.     The state of anything hallowed or consecrated to God or to His worship.The second and third definitions are unscriptural in God’s teaching of holiness.

The concept of holiness as “moral and spiritual purity, perfection” is responsible for the idea that no believer is a saint until he has been glorified – even though Paul and other writers call all believers “saints”.  This flawed concept causes believers to disbelieve.  “What me? I’m not behaving with moral and spiritual purity and perfection, that’s what saints do, therefore I’m no saint – and I’m certainly not holy”.    So the machine of religion encourages believers to “try harder” to be moral and pure and perfect, “so that you can be holy in God’s eyes”.  And so more people are destroyed by the bondage of the cycle of defeated, discouraged, guilt-ridden living

George Rogers, a pastor and writer from the early 20^th century was emphatic in his assertion that all believers are saints.

What God means by holiness is that they have been claimed by Him and have been sanctified in Christ Jesus.  Before God the changeless name of every believer is “saint”… This name is given to all, regardless of the degree of their faith, or the purity and worthiness of their character.  True, believers are saints by calling first, [and] then their walk should become worthy of their calling that they may [demonstrate to others] the beauty of holiness.

Eight times in Romans the believers are called “saints”. (Romans 1:7, 8:27; 12:13; 15:25-26, 31; 16:2, 15).   Rogers goes on to define holiness as the cause of moral behavior rather than moral behavior being the cause of holiness and that holiness is a relationship not a moral code.

Holiness in man is a relation to God and not a moral or spiritual quality.  A holy person is one who is set apart to God for His use.  Since it is true that whatever is set apart to God either in a ritual or in a practical way is usually separated thereby from all that is not of God or that is contrary to Him, holiness results in the separation from sin.  It is thus that the word holiness has in common use acquired a moral significance.  In popular conception and definition the effect has been mistaken for the cause. [emphasis added]  In scripture the verb “to hallow” means to devote a person or thing to God, and holiness is the result of that act, without the thought of change of moral quality being necessarily present.  Thus Scripture often predicates holiness of that which can have no moral quality and even of those who are unbelieving and immoral.  To sanctify, then, is not to cleanse from sin, but to dedicate something or something to God.

God’s first lesson is to instruct the Israelites to sanctify – or set apart – all of the firstborn males of man and animals.  “Sanctify unto me all the firstborn….” (Exodus 13:2, 12, 15; 22:29; Deut. 15:19; Luke 2:23).   “It is mine” and “Whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine.”  Whatever God claims as His – is holy?   God later claims the Levites to be set apart -  (holyized) as a holy tribe, from all Israel which is separated “from among the people” as a “holy nation”.   

Other early lessons on holiness are found where God declares inanimate, non-human objects to be holy.  These objects have no choice, and have no moral character or behavior.  In the settings with Moses and the burning bush and prior to Moses’ ascension of Sinai where the ground was sanctified by God’s holy presence. (Exodus 3:5,19:23). The tabernacle and all of its furniture was a sanctuary.  It had a holy place and the holy of holies.  The altar was holy of holies, and whatever touched it was holy.  These objects had no moral qualities; they were holy because they were set apart – sanctified – for God.

Num. 16:38 demonstrates the use of the metal from the censors of Korah’s company – a company of sinners put to death – beaten into plates for the covering of the Ark of the Covenant and became holy because they “offered before the LORD [therefore] they are holy”.  This was done as a sign or a lesson for the People of Israel.

The Hebrew scripture presents a large number of examples of objects being holy in spite of the fact that they have no moral quality.  They are holy because of their relationship to God – because of His choosing the object as His possession.  This holyizing of a “thing” is brought about without any change in the “thing” which is sanctified.  It is one-way from God to the object with no response from the object.  When believers – who have already been made holy (holyized) by God’s own claim – respond to the claim by presenting themselves to God for His exclusive use they are in a relationship with God – a two-way relationship

Holiness then is made up of two primary components:  There is a holiness which is promised to believers and is God’s claim, requiring no moral quality or behavioral change.  This one-way holiness declares that there is a holiness that believers have in Christ Jesus, which makes them saints or holy persons.  Then there is a holiness that generates a personal response to God’s claim of one-way holiness by presenting oneself to God for His exclusive use, which results in two-way holiness.

Both one-way and two-way holiness can be seen in Jesus Christ.  George Rogers succinctly describes this embodiment of God’s perfect holiness.

The Father sanctified Him and he sanctified Himself to the accomplishment of a divine purpose; there could be no thought of purification from sin in the case of Christ.  [In one-way holiness], He Who subsisted in the form of God was sanctified by His Father and dispatched into this world (John 10:36).  Before His conception Gabriel announced the generation of a holy thing, the neuter gender appropriately indicating the holy embryo (Luke 1:35).   [In two-way holiness], He was distinguished from all others as Son of God according to a spirit of holiness (Rom. 1:4), a spirit of unreserved and utter devotion to God.  Whatever of holiness was typified in the holy objects and persons of the Mosaic institutions found realization and completion in Him.  He was the Inaugurator and Perfector of holiness, as he was of faith.  Hence He said, “For their sakes I am sanctifying myself, that they may also be sanctified in truth” (John 17:19).  In His daily devotion to God He was sanctifying Himself, but He was not purifying Himself from sin.

Christ’s sanctification – His devotion to God’s purpose over His own purpose – is the source of our own sanctification.  Christ’s setting Himself apart for God’s exclusive use is the foundation for our faith and our own sanctification.

And yet, the term “sanctification from sin” is repeatedly preached and taught, although it is never found in the scriptures.  If sanctification meant primarily separation from sin, then it would be impossible to sanctify objects without moral quality, and pointless to sanctify Jesus Christ.  It would be difficult to understand how an unbelieving spouse is sanctified by virtue of marriage to a saint, or why their unbelieving children are holy.  These are examples of holiness without salvation.

Misconceptions about holiness in God clouds the crystal clear teaching in scripture about holiness in His creatures.  If we hold that God’s holiness is inherently moral purity, then what we have just established as scriptural is false.  Holiness in God cannot be inherently different than holiness in His creation in light of His statement “Ye shall be holy, as I am holy”.  If he meant to say, “You shall have perfect moral behavior and spiritual purity, perfection and integrity because I have it, “ then the word “saint” could never describe believers. 

Believers will be changed and be like Him, but not in the form of His moral perfection and integrity, but in the likeness of His absolute devotion to His Father’s will and work.  Holiness is something that God requires of His people in this life and it corresponds to the holiness that His people find without exception in God.

The word “holy” is often accompanied by other qualities.  “Pure and holy”, “holy and just”, “holy and true”, “holy and flawlessness” are examples of co-existing qualities.  However justice, truth, love, purity and flawlessness are accompanying qualities of holiness they are not holiness.  To emphasize the importance of this understanding is to look at examples where a holy place can be contaminated, yet it remains holy.  Even though God on at least one occasion says, “I am profaned among them,” He still remains the Holy One of Israel.  The word “profane” is the opposite of holy, and yet in spite of being profaned, holiness remains.

Holiness then is not behavioral or moral purity, perfection, justice, love, or flawlessness.  Holiness is the result of presenting something, or someone to God in response to God’s claim.  If the effect of setting apart to God is separation from sin, the effect must not be mistaken for the cause.  If the effect of sanctification is moral and spiritual perfection and separation from sin, it is an error as foolish as it is false to confuse this effect with the holiness that causes it. 

God instructed Israel with object lessons and rituals.  Before he made the statement “I am holy,” He prepared Israel to understand the meaning of holiness.  He set many things in front of them and declared them holy because they were His.  It follows that when a person, thing, day or place was declared to be holy, Israel thought of it as being related to God as His peculiar possession.  Israel knew she was destined to be, indeed was called, a holy nation because she was God’s “own possession from among all the peoples” (Exodus 19:5-6; Deut. 14:21; 26:19).  God’s claim sanctified the firstborn, the sanctuary, the Sabbath, the priesthood, the Tabernacle and the offerings among other things and people.  They belonged to God because He had sanctified them to Himself.  What then, did it mean to them when God said, “I am holy”?  Wouldn’t they conclude that since they were holy because they were God’s people, God must be holy because he was the people’s God?   If holiness is a relation rather than a moral or spiritual quality, wouldn’t God’s holiness be a relation to His creatures, and especially those who were related to him as His chosen people? (Leviticus 11:44-45)

There is a parallel with one-way holiness, two-way holiness, and with conciliation and reconciliation.  Christ has conciliated himself to the world; he’s done His part.  He has claimed his children, sanctified them, set them apart.  He has claimed them as His own possession.  He has promised salvation to those who believe.  Now, will you sanctify yourself to Him?  Not as a moral behavior change but a desire to be in his presence, in his will, in his work, for His exclusive use?

Works Cited

Rogers, George L. Studies in Paul’s Epistles to the Romans. Vol. 1. 2 vols. Los Angeles, CA: Rogers, 1936. 

 Page 350, George L. Rogers, Studies in Paul’s Epistles to the Romans, Vol. 1, 2 vols.

 Page 351

 Page 355

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9. August 2008 by James.

Mark 4:10-12.  When he was alone, the Twelve and the others around him asked him about the parables. He told them, “The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables so that,
” ‘they may be ever seeing but never perceiving,
and ever hearing but never understanding;
otherwise they might turn and be forgiven!‘ ”

Huh?  Isn’t Jesus all about forgiving everyone?

Obviously he wasn’t during his ministry on earth, and still isn’t.  In his time he WILL forgive, but it isn’t time yet for the forgiveness, rebirth, restoration and salvation of the Jews, to whom he was speaking.

Well, I’m not a Jew, but I have been justified, or reconciled - as a Gentile.  Obviously God’s purpose is unique for Jews, theirs is the law, the oracles, the priests, the profits and the revelations - Jesus will forgive them in his time - when he establishes the Millennial Kingdom, when they are reborn, restored and saved - when “All Israel will be saved” (Rom 11:25-26).

For those who are not Jews there is no promise for forgiveness.  Sucks to be a Gentile I guess.  Unless you read Paul’s gospel which promises in 2 Cor 5 that we will be reconciled, justified and become grafted in - apart from the law -  by grace through faith (2 Cor 5:18-19).

If you’ll let yourself be free… you’ll see that this is really good news - for everyone - Jew and Gentile.  If you’re stuck…. then… hang in there - in his time.

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2. December 2007 by James.

In my stumbling around the internet I found this site about an inflatable church. For real. Awesome - especially the inflatable pastor. Not sure if the pastor is inflated with hot or cold air. But check it out.

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27. November 2007 by James.

“All propaganda must be so popular and on such an intellectual level, that even the most stupid of those toward whom it is directed will understand it … Through clever and constant application of propaganda, people can be made to see paradise as hell, and also the other way around, to consider the most wretched sort of life as paradise.” - Adolf Hitler

Hitler knew something about human nature that most people, especially Christians can’t seem to grasp. Hence the “bondage” of religious christendom. The religion has substituted paradise with hell by perpetuating legalism.

Don’t get me wrong…. there IS freedom in Christ … but not much of it in christianity.

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