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Elements of Judgment (Part Five)

Sermon by John W. Ritenbaugh (1932-2023)

The Greek word *hagios* (G40) in the New Testament, like its Hebrew counterpart *ko-desh* in the Old Testament, primarily indicates separateness rather than inherent spiritual or moral purity. Without context, *hagios* suggests something set apart or dedicated, and its meaning shifts based on the surrounding narrative. When applied to humans in the New Testament, *hagios* often implies moral purity, especially when associated with the indwelling of the Holy Spirit, distinguishing it from mere separation. This connection to the Holy Spirit marks a significant aspect of New Covenant holiness, emphasizing a deeper, internal transformation. In contrast, Old Testament usage of *ko-desh* frequently denotes holiness through association with God, such as the furniture in the Tabernacle or Temple being considered holy simply because of its use in worship, not due to any intrinsic moral quality. Similarly, the nation of Israel was deemed holy because of its covenantal separation from other nations, with moral purity implied by God's choice rather than the people's conduct. Under the New Covenant, *hagios* carries a greater significance, reflecting a holiness that is not just assigned but cultivated through the Holy Spirit and faithful obedience to God's commandments. This internal holiness, enabled by the Holy Spirit, allows individuals to discern true holiness from mere separation, a capacity not as readily available under the Old Covenant. New Testament believers are called holy not only because they are set apart, but because they partake in the Holy Spirit and are justified by the blood of Jesus Christ. True holiness, as exemplified by Jesus Christ and Moses, involves faithful adherence to God's commands, resulting in a character that reflects divine purity from the inside out. Thus, *hagios* in the New Covenant context underscores a transformative holiness that encompasses moral conduct and spiritual dedication, guided by the Spirit of God.

Called To Be Saints (Part One)

CGG Weekly by David C. Grabbe

To understand our calling, we must grasp what it means to be a saint, a term translated from the Greek word *hagios* (G40), most often rendered as "holy." In I Corinthians 1:2, the phrase "called to be saints" is interpreted as "called to be holy" in some translations, emphasizing this meaning. Additionally, II Timothy 1:9 reveals that God called us with a holy calling. Therefore, our calling is to be holy, meaning to be separate, set apart, and different. Scripture uses this term to describe one who has been set apart by God, regardless of personal moral quality at the time of separation. God declares us holy because of our position before Him, not due to inherent goodness or character.

God's Spiritual Harvest

Sermon by Martin G. Collins

Christians are referred to as saints, or "hagios" (G40), 60 times in the New Testament, with 39 of those instances in Paul's epistles. The term "saint," derived from Latin, translates to "sacred or holy one," mirroring the meaning of corresponding Hebrew and Greek words. Being holy encompasses being clean, without blame, without blemish, irreproachable, and separate from the world. When one becomes a true Christian or saint, they are sanctified, which means to be made holy or set apart for a specific purpose, with God taking special care of them. Saints undergo an ongoing purification process known as sanctification, through which they are cleansed, purified, set apart, and made holy by the power of God's Holy Spirit. Initially, this cleansing is achieved through the blood of Christ, and it continues through the instrumentality of God's truth, His Word. The goal is to be blameless in holiness in the presence of God the Father at Christ's return, a strength found in love for God and each other. God guarantees eternal blamelessness or incorruptibility to those who truly love Him and one another. There is an obligation for saints to work hard to be holy in thought, life, reasoning, and discernment. No one can enter the Kingdom or have a personal relationship with God the Father and Jesus Christ without being holy. While God designates the saints as holy, they must also strive to fulfill this calling through repentance of sin, obedience to God's law, overcoming temptations, and producing the fruit of the Spirit in peace. Ultimately, saints are judged worthy of God's Family, participating in the glory of Christ's return, though He remains the focal point. God's presence assures an increase in what is holy, cleansed, purified, and without blemish, dedicating everything to His holy purpose and service.

Forms vs. Spirituality (Part 3)

Sermon by John W. Ritenbaugh

God's holy law gives love its foundation, stability, and evenness, preventing it from degenerating into a sappy, sentimental feeling.

Philippians (Part One)

Sermon/Bible Study by John W. Ritenbaugh

Paul expresses joy and camaraderie more with the congregation at Philippi than any other, appreciating their selflessness, generosity, and sacrifice.

Can a Believer Sanctify a Husband or Wife?

Sermonette by David C. Grabbe

If only God can call someone into His family, how is it possible that a believing husband or wife can sanctify a spouse or child (I Corinthians 7:14)?

Preparing to Rule (1993)

Feast of Tabernacles Sermon by John W. Ritenbaugh

Sanctification is both a state and a process—a time period between justification and glorification during which overcoming, purification, and holiness takes place.

Modesty (Part One): Moderation and Propriety

Feast of Tabernacles Sermon by Martin G. Collins

We must avoid the world's extremes and sensual excesses in matters of dress and fashion, adopting instead humility, chastity, decency, morality, and self control.

Freedom, Liberty, and Bondage

Sermon by John W. Ritenbaugh (1932-2023)

Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.