Hebrews 12:14 The Holiness by Which We See the Lord -Sanctification #3

I don’t know how a whole faith has been founded on naming dead people as saints when the Bible, the Bible clearly says. Paul is writing to these people and he says, “And to the saints at Ephesus,” and to the saints at this place and to the saints, alive people, not dead; alive! There is a passage in Hebrews; I’m not teaching out of Hebrews, so please don’t turn there, but I will read the verse to you and I’m sure you know it well, it says, “Follow peace with all men,” is italicized, “and holiness, without which no man shall see the Lord.” Some of you may ask why have I embarked on trying to sort out this word “holiness,” and “sanctification,” and “hallow”? And there’s the reason why. Because you know that’s kind of scary if you think about it. If you take everything that’s in this book that has been inspired by the Holy Spirit, the writers were inspired to write by God, then I have to look at this and say, “Do I, do I, Melissa Scott,” you out your name in, “Do I understand what this means: ‘Follow peace with all men, and holiness without which no man shall see the Lord’?” That makes you want to stop and understand what exactly “holiness” should mean, “How should I understand this?” And if I don’t understand it, this is, this is where I think I’m touching the soft spot; if I don’t understand this properly, and it says without it, “without which no man shall see the Lord,” if I don’t understand the term or the concept of “holiness,” or maybe my understanding has been tainted by my language frame, how can I possibly expect as I try to press closer to God to take this verse and not be petrified that I don’t quite, or can’t quite wrap my mind around what the meaning is? And don’t go down the pathway, which is what I tried to start pointing at last week, of thinking “holiness” means somehow some perfection that we may obtain here. You cannot, I cannot, nobody can, except for Christ. He’s the only perfect one. So let’s move that along and for us to tackle the New Testament understanding of the words, “sanctify, sanctification, separate, holiness, hallow,” and you get the gist of the word group that I’m going for. In order for us to rightly understand what the New Testament says we must understand what the Old Testament says. And I’m going to do this for the benefit of those people who have no prior teaching. I know there’s a lot of folks that listen on the internet and you might say, “Well why is if the Old is done in primarily and predominately Hebrew, and the New is in Greek, how are the two going to; how is it unfolded?” Well, the first thing we have to do is we have to look at, at least a lexical understanding of the word and try and glean from there from the Old Testament. And then as we move forward we have to look at how the Septuagint, which is the Hebrew Bible translated into the Greek two to three hundred years before Christ, how those folks, those if there really was seventy-some scholars that did the translation of the Septuagint, how did they understand those Hebrew words that they then translated into the Greek language that then our writers of the New Testament, were the concepts of the Septuagint (that is the Greek version of the Old Testament), were they imported into the New meaning the same thing? These are the questions we must ask before we can even tackle our own language frame, and our own language frame is difficult enough. The first thing that we’re going to have to look at is how scholars, and I’m, I’ve only listed a few in my catalog of ones that were noteworthy. The vast majority of scholars say the same thing. To trace the etymology of this word in the Hebrew is almost impossible. And the opinions of how we should understand it, for each scholar may vary greatly. That’s why when people say, “Well, how do you get all these different ideas?” Well, forget about the people who have personal bias, those are people who may do translation and they’ve got some personal thing they want to add in. Forget about those people. You have enough difficulty trying to figure out, especially with the ambiguity of Hebrew, how we should understand these words. And that’s what I thought, you know what, we need to drive this lane here and sort this out first. Then we can move on to making some sense, especially out of the verse I read out of Hebrews, because that to me, without holiness, “peace with all men, and holiness, without which no man shall see God,” makes me think I want to understand this better. I don’t know about you, but, so maybe I’m just explaining it to myself then, and I might understand it and maybe I’ll see God, right? All right, so if you have ever bought any books or picked up a commentary off the bookshelf, there is a famous scholars, Keil and Delitzsch, it is Delitzsch who took the root of this word, the Hebrew word which we’re looking at, which is, we’ll put in English here, and I’m going to, I’m just writing it like it sounds, QDSH, kad-desh, kad-dohsh. And they have taken that word, at least Delitzsch did, took the word and said, “It must be taken from a root,” he said that; and I’m trying to write this phonetically for you, kad-, kadhah. I might have missed a D in there, kad-, kadhah. I think that’s how they spelled it, “to cut off, to separate,” but with a negative connotation. They’re equating this word with kadhah with QDSH, saying it’s, it’s from this root. Another scholar and major contributor to language, specifically the Ethiopic language would be Dillmann. And if you were trying to learn Ethiopic, you would buy everything that’s related to Dillmann, because he is the father of explaining that most complicated language. He took the word to, which is also found, by the way, in the Arabic, kada. So you can see there’s a little bit of a change, kada, to be to mean “to be clear.” And the Assyrian, which is spelled like this, kuddushu, in the Assyrian, which is “brilliant, new,” or “shining.” One other scholar, Luzzatto, who hypothesized that this word QDSH is from ‘ked, which is “to burn,” and es from “fire,” ‘kedes, “burning,” and “fire,” which might have referred to the burnt offering. I have to reject that one, too. And Bundesen’s thesis, which is to understand the kof and dalet, the Q and the D of this Hebrew word as to mean “to separate” or “sunder” or “separated from the old.” So let me cut to the chase so that some of you don’t sit there and go, “Oh my God! What’s going on?” When I use the words “holy, holiness, sanctify, sanctification,” all of those words, “sacred, sacrilege,” sac-anything that is related in that grouping, you’ve got to remember one thing. If I’m trying to give you the simplest approach to understanding what this word “holy” means, and we’ll go to dissect it as an adjective, as a noun, and as a verb, but the simplest way to explain this, and it is bar none the simplest way I think, and I hope this will help you is to look at an antonym. Not a synonym, but an antonym. And the antonym for this word “holy,” the Hebrew word “holy” would be equal to our English word, “profane.” So don’t think; and this is, I want get, I want to eradicate this view. If I can I will have succeeded. If you learn nothing else today, “holiness” is not this state of exact purity that carries on forever; unless you are inanimate. I don’t think you are. If you’re inanimate the state of holiness or the thing declared to be holy may stay in that state, but for humans, for individuals there are things that God said are holy and they didn’t stay holy. And I will explain like this. The priest going to serve was only holy in his service in that moment. Why, because in him, just as in us, existed the ability, and certainly beyond ability, to be profane. And you might say, “Can you tell what that word ‘profane’ actually means?” And the answer is actually yes. Pro, if you break the word down, pro, which is “before” or we could even put “out” and fanus, which is the old word for “temple”: “outside of the temple.” Outside of what God declared temple, tabernacle; the place that He declared, outside of that everything else is profane, right. So we’ve given another definition to “Be not like that profane person,” the book of Hebrews says, “Esau.” That means he did not discern the spiritual nature of the blessing that he sold for a meal. So we’re dealing with this word that looks like this in the Hebrew. And depending on what vowels you place underneath this word kad-desh, kad-dohsh, kad-dash, kad-dehsh, it will change the meaning of the word. Now, this is what’s, this is where it gets fun. I want to show you first how even you can be duped by the translators. Yes, it sounds like a good book━from the good book, right. All right, let’s take a look at this. I want to show you some words that are actually, they are actually a derivative of this word, but they’re not being translated “holy, sanctify, sanctification.” Turn to Genesis 38, please; Genesis 38 and verse 21. There you will find this word, which you will not see in your King James, because your King James obviously is in English, but even if you were looking for the word, and I just wrote down exactly how the vowels, because in Hebrew you’ve got the vowels that sit underneath the letter to help us. This actually is not a vowel. It is to distinguish between, S and SH in the Hebrew. So if you can see the vowels, I’ve circled them. Now this verse here is regarding Judah and Tamar, and as you know it’s where Tamar, who now when she figures out that she has no husband and she’s got no one to give her a baby decides now with all the events, and if you don’t know the story, read it in your own time. She decides she’s going to dress up like a prostitute by the side of the road and wait for Judah to come along. And boy, he does a really interesting thing, but he, um, he goes in with her and basically says, “You know, I can’t pay you right now, but if you take my, my staff and my ring, that’s like the security deposit, and then I’ll come back and I’ll give you the money,” right. You know the story, right. So if you read in verse 21, Judah now is asking where this woman, who happens to be his daughter-in-law, where she is, because now he’s come back to honor his pledge to her. “Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.” All right, that word “harlot” you’re looking at it right here. If you turn to Deuteronomy 23, and verse 17, the first one that appears with its vowels will look━this will tell you right away, this tells you that’s a feminine word, whatever we’re looking at. But this here kad-desha, is being translated as, “There shall be no whore.” If you have a Bible like mine, the notation for the Strong’s number is 6948. If you look in the margin of that, it’s going to say “sodomitess.” And if you keep reading, it says, “There shall be no whore of the daughters of Israel, nor a sodomite”━take a look, same word, “sodomite.” How did we get from “whore” and “sodomite” being, they’re the same word, just different vowels, and that one’s obviously in the feminine; how did we get that? That’s why I told you, you can’t take all these things and say they’re all going to mean this one thing. It doesn’t work like that. And I told you the complexity. Let me show you a few more, so you can know these are not just, well, they’re anomalies, but they’re, there are plenty of them. Next time you read “sodomite,” sodomite is holy. Okay then. In 1 Kings 15, if you’d like to turn there, and if not I’ll read it to you, 1 Kings 15:12: “And he took away the sodomites,” there’s your word again “sodomites” same word right here. I’m circling it for you. So a lot of times you’re going to encounter the word “sodomite.” If you want to make some notes in your margin, so I’m not spending all my time reading the different Scriptures, you’ve got 2 Kings 23:7, “sodomites” being translated the same way as kad-desh. And this is a new one. In Job 36:14, where he says, “They die in youth, and their life is among the unclean.” Do you think they could be a little bit more consistent here? So in my Bible, for Job 36:14, it says, “Hebrew, there soul dieth Or, sodomites.” Sodomites is, they’re saying, is what it should read, “or unclean.” “They die in youth, and their life is among the unclean,” or “the sodomites,” same word. So you can see that if we, if we didn’t have these words, you might go down the pathway of saying, well, these all have to mean “wholeness,” or some have translated “purity” and I know you’re, we’re going to have to deal with this eventually. But the proper definition, when people talk about the moral and ethical responsibilities of the Christian that irks me a little bit, why? Because I don’t know how you can take the definition from the dictionary of “moral” or “ethical” and try and attach it to the meaning of “holiness”” and hear me out. The source of holiness is from God. We do not generate it, we cannot generate it, we don’t make it, we don’t manufacture it; we do nothing about it. It’s from Him. He’s the source. And if you want to say, and this is where it’s dangerous, because you begin to━here comes the word, anthropomorphocize. That means to make, reduce God from, from being God down to a human level and say, “God is moral and He is ethical.” Now He may be moral and ethical, but I don’t know how you apply that to God in the sense of how we’re going to understand our words. I just, I don’t get it. Nor if you are into reading biblical articles and journals, there’s a great article done many years ago by the great, late great James Barr, who was a great Semitist. He wrote papers on virtually just about everything under the sun regarding Hebrew words and their meanings. And he makes a great case to say that we; he does not want to take the meaning of the word QDSH and make it mean “health” or “wholeness,” that with a W, wholeness, because you could never take that concept and say “holiness unto the Lord” and replace the word “holiness unto the Lord” with “health” or “wholeness unto the Lord.” It doesn’t make sense. On the flipside, it actually does. And I, this is why I said it’s like peeling back the layers of an onion to be able to explain what all this means. So let me take a new page and if I have lost you anywhere, don’t worry. I will eventually come back for you at some point; maybe. We’ve already looked at humans in the sense of, and this is where I have to do some explaining. Humans as QDSH as in those “temple prostitutes, sodomites, whore, harlot” and “unclean”; in that frame, all right, if you’re looking at those words, we might do well to say that we’re actually looking at or understanding what it is to be more profane, in the sense of not dedicated or not set apart, but this is why I told you about humans, versus inanimate. Animate, versus inanimate; inanimate objects, if God says, “This is holy,” it will remain holy, even if it falls into the hands of God’s enemies. You remember when the Philistines took the ark, and the ark now disappears. The ark was still holy in the hands of the Philistines, except the functioning, if you will, or the manner or the way that this ark had been handled, eventually those people; they wanted to send it back. They didn’t want it anymore. But it didn’t change its status, inanimate as it was. The same thing goes for the tabernacle. And if we pick apart the tabernacle, we’re going to find that there are gradations of holiness. Not all treated the same way. And let me give you a perfect case in point with the priests; Aaron, for example. Aaron was consecrated; there’s another word from our word grouping. Aaron is consecrated in special clothing and he is anointed with oil and he is declared as “most holy.” But he’s most holy while he’s performing the acts that pertain to God. But was Aaron most holy when he was making the calf? And you could say, “Well, that was before.” But it doesn’t matter. The principle is still there. And so we can take it of persons of, of human beings. We can say “holy” now in the sense that we mean “set apart.” We’ve got two classes. We’ve got the priests, which include high priest and we’ll call it for lack of words undistinguished; we don’t know exactly their status, but they were not the high priest, therefore they were not labeled as “most holy,” but they were labeled as “holy” and “set apart” to do certain things for God. We’ve got the people; an entire nation is being called “holy.” That nation and the people that it comprises are the Israelites. So we’ve got people. On top of that, I should put down here under “priests” or those serving, the Levites. That falls under the category of people. Firstborn, when the Lord says, “Your firstborn shall be Mine,” that’s Him laying a claim, whether it was the firstborn of your children, the firstborn of your flock; these become, God says, “Mine, and it’s Mine.” It becomes His. So we kind of need to look at all of these and put them in a category. The prophets, some of the prophets were labeled “holy.” So we’ve got people. Then we have objects that are declared by God, “holy.” Those offerings called “most holy,” specifically the sin offering, called “most holy.” The shewbread, the showbread was holy that only a priest could eat the shewbread. We have also, by the way, by analogy and not, not stated but implied: the burnt offering. Although it doesn’t say the burnt offering is “most holy,” the burnt offering was “wholly offered up to God,” completely offered to Him, therefore we could say by implication “holy.” Objects, we’re still on objects, the sanctuary, and I’m using a generic term instead of saying “temple” or “tabernacle”; furniture that was within, and the furnishings, the priestly clothing. And all of this is important, because once you start looking at the things that God declared to be holy, you get a better understanding of things the way now, the meaning, how the word is, should be properly understood, “holy.” We also have property. Property can be holy. Possessions, such as money, precious metals, and stones can be holy. Oil, oil, water can be holy, and yes, and there’s people who will take this to a whole different level with “holy water.” Incense, and then we have, I’m going to add, even though it could easily fit under property, we have places. And the places can be things. Again, like the sanctuary, and you say “Well, you’re repeating yourself,” yep. You’ll see. Places like Mount Sinai. There’s a good example. The mountain was not “holy” before. It was not, Mount Sinai was not declared holy before. It became holy because God’s presence was there. The tabernacle was declared holy, and especially in the holy of holies, because God’s presence was there. These, this is why I said to you it’s almost like once you get into this subject and you begin to explore the word, you see that our understanding of “holy” and “holiness, sanctified, set apart” is pretty far away from all of these topics because, as I said, separating animate and inanimate, including, and I’ll keep going because there are certain things that are implied, they are not stated as such, but they are implied. And one of those is the Garden of Eden. Why? Because God’s presence was there; wherever God’s presence is, we’re going to attach a bridge that says, “holy.” Now that is in contradistinction or to properly distinguish between that which is holy and that which is not holy. Don’t say “unholy” for a minute. Indulge me. That which is not holy, God’s presence is not there. It has been put back into common usage, which, by the way, can happen to the priests. You remember, it was said of the priests, “Don’t defile yourself with women,” but did that mean forever? This is the misnomer and the craziness of how people have interpreted the Bible. The priest is labeled “holy” and is told when he’s going to perform his duties to not defile himself by having contact with women or his wife. That being interpreted, comes into our frame as we should; priests, pastors, ministers, presbyters, whoever you want to call in the service of God, the interpretation is there must abstain from defiling themselves at all times from contact with the opposite sex. No! No, no, no, no, no, no; never! Except we pervertedly take that and engraft it onto an entire denomination which has convinced itself that God desires for men and women to be celibate while serving, because that keeps them holy and undefiled. Well, I have news for you: if that was the case, then tell me how any of these people, including Moses, by the way, who had a couple of wives, not just one. One, she died and there’s another one. You’ve got Abraham, and that’s before, so let’s stay within the confines of Moses and his posse of people there. You’re going to find that if you were to separate and make that twisted compromise to say, “You should never have and you should never defile yourself as a priest, you cannot, it’s forbidden,” it would actually go against everything that is laid out in God’s book. Just take a look. All you’ve got to do is turn to the New Testament and look at the men that were serving in the temple, and we encounter the father of John the Baptist, who’s serving his course as a temple servant/priest in the temple. And it is the announcement that he’s going to have a child. That tells you there’s a disconnect between the understanding, even in the Old Testament, brought into the New that’s been brought in people’s interpretation of to, “to have relations with the opposite sex is to defile yourself.” Well, God chose to bring to Adam a helpmate, and God did not frown or look upon the creation of that helpmate as defilement of the man, even though ultimately she succumbed to listening to the voice of the serpent and therefore. And the serpent was quite wise; he knew if he got Eve he could get Adam. My point is it should have never been understood as celibacy is demanded. You know, Paul uses one particular case and he━even that’s taken out of context when he says, “Be as I am,” and most people don’t know that he was married. He could not have been part of the Sanhedrin. “Well where is his wife?” Well, I guess he chose to go without, but he had one. So this whole thing of, that’s a modern spin and it’s a corruption that has perverted a whole entire section, and I’m going to refer to it as Christendom, even though I, I can’t make the dots connect there. But let’s leave that one alone. Okay, what else is holy? Heaven, I love that, such a simple thing and yet could have been forgotten. Okay, let’s take a look at some more because there, yes, there’s more. Wait, there’s more. What else can be holy? Time can be holy. You say, “How so?” The sabbath, God said, “Keep it holy,” so we can, inside of time we can put “holy”━I’m doing this in separate words, “holy days,” right, including Jubilee and sabbatical years. (I don’t have enough room, I’m running out here.) War can be holy and the word or the application of a covenant. So you’ve got enough information there to be able to kind of start down a pathway that would begin to eradicate the idea. When we hear people; you know what you think of when you, when you hear the word “holiness”? Right? I wear a bun on my head, I don’t wear makeup because that would dirty me. Whew! You think of people who are━clasp hands, kneeling; that’s very spiritual. That, those, those outward acts, which are just outward acts, do not make the individual holy. And in fact, let’s go down this pathway, because it’s just so good. I don’t want; I don’t want to leave it. The temple prostitutes could have been holy too. Now, separate this word, as I will dig this out of a dictionary eventually. “Temple prostitutes,” which we have, we haven’t, we have to think of in a different way than “common prostitutes.” The temple prostitutes; this is serious what I’m telling you. The temple prostitutes; divide this into two separate categories: those from the cultic, outside the frame of Judaism and Christendom in the, we’ll call it other religions or other faiths where temple prostitution or temple prostitutes would do service unto their gods. And it wasn’t, we use the word “prostitute,” but they weren’t necessarily engaging in sexual activity, even though they’re temple prostitutes, versus those who were, we’re referring to in the framework of Judaism or Christianity, which existed, especially if you went to a place like Ephesus, you’d find both the Christian version and the pagan version, but they actually did two separate and distinct activities. And you might say, “Well, isn’t it all the same?” No, it’s not. So I will, I promise to get an article for you where I can read to you the difference between and distinguish between these two. But now back to understanding the degrees, if you will, the degrees or what I would call the major loci of “holiness” And when I say “degrees” divine beings, which begins with God, God’s dictates, what He says, what He sets apart. And if we want to understand God’s holiness, we would be looking at His honor, His glory, His reputation; who, what or who makes up who God is in His entirety, not just in one dimension. I told you this is not a short subject. So this requires a tremendous amount of dumping on you today. And I hope you enjoy it. All right, okay, let’s go back to our Hebrew for a minute and then I’m going to take us into and see, look at a few Scriptures. In the Hebrew, as I said, we’ve got verb, noun and adjective. I may be off on this because I counted three times and came up with three different numbers, but I’m going to put the number at somewhere over 850 Hebrew references to our word QDSH and its derivatives, with cognates in the Acadian, Aramaic, Ethiopic, Phoenician, Punic, and Syriac. Okay, here is what we want to do. Let’s save this, let’s go on to our next fun thing. You’re like, “Oh God! When’s this going to be over? I feel tortured already!” Okay, so we’re looking at this word, I’ll write again. And we’ve already looked at some people, places, or things that could be “holy.” When I sat on Festival last week, I talked about another word which is, we’ll call it a synonym in some ways, but it becomes clearer that our understanding may be a little bit skewed when you start looking at other words, and there’s not a whole bunch of them, so don’t worry. Don’t; don’t be afraid, all right. So the first word, the first Hebrew word is NZR, nazar, nazir, which is usually used to say “to separate” or to “consecrate.” We can talk about the Nazarite vow and that is, remember Samson to not cut his hair and to not drink strong drink or wine. And so when we use the word and its derivatives, nazir is “to separate,” distinctly “to keep away from, to set apart from” that which, in this case are the things like the cutting of hair or the drinking of strong drink, which could hinder the individual from keeping their vow. And the symbolism of the hair, the outward show, versus the inward the not partaking of strong drink, so there’s, there’s a stream there to investigate as a word that paints that concept right there. There’s another word, and I will try and, I’m trying to think of how I would write ayin in English, so I’ll just put it as, we’ll do it this way, that would be, if you’re looking in the lexicon, this will representing the ayin in the Hebrew, so it’s not anything; it’s not a comma or something, okay, in case you want to look these words up, this word ‘BR or ybar, or ibar, or ybor, “to devote, a devoted thing.” There’s another word and I’m trying to write all English so I’m not messing some of you up or going, “I don’t understand anything she’s saying.” All right, RWM (resh, vav, mem), what would be your Hebrew letters. Again, “to devote,” and this word could also carry the idea or the connotation “to contribute.” We’ve also got another Hebrew word, I’m writing the English phonetic for you, “to divide.” And these all have to do with, you’ll see this, this same principle. There’s only two more, so indulge me here. This, if you’re looking this up, this will be a ch, HNK, which is “to dedicate,” and HRM, the same ch-word, and I don’t know how else to write that, so I’ll write it like that, “to dedicate” or “to put under a ban,” that is “to exclude.” So the word could go both ways. These are words that we would group together to say, yes, they are, they are synonyms, but they are expressing shades or nuances of the fact. And reading them in context where they occur tell you that we cannot take the word QDSH “sanctuary, holy, sanctified, sanctification,” and say, “This encompasses everything you need to know,” because it doesn’t. Now have I lost you yet? Whew! Thank You. All right, so let’s look at the opposite, the antonym. You’ve got at least four Hebrew words, and I’ll just, I’ll write them this way. Again same PGL, which is “desecration,” this word (I’ll do another ayin for you here, okay), which is “to desecrate,” so PGL, ‘GL, “to desecrate.” This mem, ayin, lamed, are the Hebrew letters “to betray,” “to commit sacrilege.” And this last one here, which I should have just done the H, H, ch, and L, L, “to profane” or “to desecrate.” So the reason to show you this is to is to show that to understand the Hebrew word “holy” before we get into looking at how it fits in as an adjective, as a noun, and as a verb, is to understand the, really the antonym helps us more than even the synonyms do. The antonym is basically saying from that which has been, if you want to use the phrase “set apart,” declared to by God, something that God says, “This is holy, this is mine; I’m claiming it,” versus that which is not. Now you remember last week I mentioned out of Ephesians that opening, “God chose out from among those He didn’t choose,” exelexato. You’ve got the same principle there in the New Testament, which is God choosing. He’s sovereign. He chooses. God choosing people, choosing you and choosing me out from among others He did not choose, and you’ve got the same principle. And you might say, well, then those that God chose could be considered “holy,” and those that are outside of the frame of which God chose could considered “profane” or and I don’t want to say, “unholy,” but “not holy,” not declared by God. He hasn’t even; maybe He’s not said a word. Remember some are created for destruction; some vessels are created to the building up and others to the tearing down. So when we tackle this subject, and I’m just, I’m just scratching the surface of it, we realize that you can’t fit everything into a nice little pigeonhole and go home and say, “Yeah, everything fits nice. It’s good. The desk is clean. It’s all; I can relax now,” because the fact of the matter is doesn’t fit nice and cleanly into anything. And as we, as we get into the meaning, as I said, these words as we pick them apart, we’re going to find something pretty interesting. The first word I want us to focus on, or the first concept I want us to focus on will be “de-sanctification.” “Hmm? What’s she talking about?” I’ll tell you. If you would like to look there with me, and I’ll show you where I’m looking so you can go, “Okay, I get it.” I think I’m going to do it from Ezra. There’s two places I can do this from. So Ezra, Ezra, and let’s see if I can find this here. Okay, this would be Ezra 2, verses 61, 62 and 63 will give you the idea of de-sanctification, or the undoing of. This kind of helps us to get some imagery here from, directly from the Bible. So Ezra 2 and 61: “And the children of the priest: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: these sought their register among those that were reckoned by genealogy, but they were not found: therefore they were as polluted, put from the priesthood.” They didn’t do anything, and yet they are put out, their names were not found, they were put out. We might use the understanding of that as the reverse of sanctification. They were not included. And read verse 63: “And the Tirshatha said unto them, that they should not eat of the most holy things,” there’s our word “holy,” “till there stood up a priest with the Urim and the Thummim.” So you get the idea here, and God provides for this multiple times, what He has declared and what He has not declared; what He has set apart. And when we say; I’m just going to say this so I hope I can ease, ease myself into the next message with you all, and hopefully you’ll come back, because I’m going to keep laying down just layers of this. And this today, I’ve got to admit was kind of heavy stuff, but what my hope is to show you that as, just as in the Old Testament as God declared certain things, and in declaring them, many times it was His presence, sometimes it was the anointing with oil, other times it was the sprinkling with blood, but all the while it was from God saying, “Moses, go and talk to the people; tell them this. Moses, go and declare that. Moses, you’re going to do this”” It was God’s decree to these people, to these individuals through Moses to go and carry out these things and make them holy or make them put aside. When we get into the New Testament, we might take, it’s a concept; I don’t want you to think that I’m giving you a definition. I’m giving you a concept. When you get into the New Testament, what’s my favorite passage? John 15, “If you abide in me and my words abide in you,” in other words, as you stay in the word of God, the word of God abides in you, remains in you, and essentially that’s how you, you stay connected, by the word of God. So here we almost have to say the word of God as the word God abides in me, God’s presence by His word, His presence abides in me. That brings me to a place of understanding the holiness, the terminology we will use, the set apartness; not because I possess purity or because I’m ritually clean or unclean, but because God opened my eyes to hear and receive. And now I have the words abiding in me and I say those words abiding in me, which are His words, which the word, the logos, which for us is the written word, was the spoken word, was the Word incarnate, which lives Christ in me! This is not a definition, but it’s a help. In other words, how are we going to apply this in the New Testament? How will this all work out for us in the New? Because the rituals, the ceremony that was performed for the individuals, now we come into the New Testament and Peter says, “You are a holy, royal priesthood,” all believers set apart. So we have to switch gears a little bit and understand the terminology, but my goal in all of this is once we have picked apart the language sufficiently in the Hebrew and we will examine some of the Scriptures to get a better idea. Between Exodus and Leviticus you will glean the bulk of those words. We’ll turn to terminology for example, out of Isaiah, which is referencing “the Holy One of Israel.” And how that is understood in, in the framework of Isaiah prophetically, how that is understood. And we’ll carry it all the way into the New Testament to see, for example, when we read, and it’s not the “Lord’s prayer,” but the disciples’ prayer, when it says, “Hallowed be thy name,” which is another “holy” word, and that is where we get people who absolutely maybe have a disconnect in understanding the meaning of the word. That which is used, it, the source of holiness, the set apart one, who sets us apart, and the words that are used to define or to describe or to convey to Him, versus all the other ways we might use the same word in a common or profane way. When we begin to kind of settle this down, the scariness of this term or terminology or the explanation is a little less frightening. Because you know, when you read that, “without holiness, without which no man shall see God,” you have to ask yourself the question: what is required of me? What am I supposed to do then? Because I want to see God! I don’t want to be, you know, on the outside, saying, “Hey! What about me?” So how should I understand this? And again, it actually, it’s a complicated study, but the simplicity of the message, and that’s what I want us to kind of latch onto to get us to next week: the simplicity of message, which is if you’re even interested in learning the Bible, we start off by saying, “Faith comes by hearing,” hearing the word of God. I grow in faith. That brings me to my standing. God imputes righteousness to me, He makes me righteousified or justified, which is that salvation. And then when we talk about the deposit of God’s nature put in us, the Greek word arrabon, the deposit of our inheritance that is the Holy Spirit taking up in us. Let me ask you why is the Holy Spirit called “Holy Spirit,” versus just “Spirit”? Because it’s belonging to Him, set apart for you and for me, and that activity is what will bring us to understand the thing that is working on the inside. Which all of the attempts to be moral and ethical, and I’m not saying that’s wrong, but Godward, towards faith in God is never going to work. It’s all an activity that comes from the inside. “Well, what about those Scriptures that say, ‘Sanctify the Lord God,’ or Jesus Christ in your heart?” We’ll get to that, because you’ve got to read the context. There’s no, there is no way for you or for me except that God declares the thing, which He did when He spoke your name before the foundations of the earth were formed. And there is no way for us to, to act, activate, glean, get anything except this that comes from Him. When He declares something that still puts me in the frame where I may be declared to be set apart for Him, but I’m still going to; sorry, I’m still going to be needed daily washing, forgiveness, cleansing, which is not like what God told Moses when He said, “Tell the people to come out,” and before they can do anything, He says, “Sprinkle them with blood, then tell them to wash their clothes, and after they’ve washed their clothes, they can come to the mount; they can’t touch the mount, but they can come to the mount.” We are not having to wash ourselves. Jesus said, “You are clean through My word; My word makes you clean.” We’re not going through ceremonies and rituals or what Colossians calls “the rudiments,” but an act of faith. And it all begins there. All of this is to kind of pull apart the word meanings. And if, if I confused you today, it wasn’t my intent, but keep listening, because as I lay the foundations the clarity on this word and how I believe we have totally boogered this, will help us to understand. As I said, when I read that Scripture out of Hebrews, “Follow peace with men,” all humankind, literally, “and holiness, without which no man shall see God,” I want to know that I’m not trying to do something, doing it, but rather that if it’s there and it’s declared that way that what God has declared, He also makes possible. And it’s not by my works, it’s not by my doing, or by my effort. I have come to the faith by trusting Christ, I will remain in the faith by trusting Christ, and this activity that I’m discussing, you’ll be surprised to know that for most of us it’s already at work and is ongoing in us as we speak. Not something you’ve got to figure out, “And how do I, how do I get more perfect? How do I get more clean? How do I not become unpure?” Oh, “unclean, unclean, unclean” right? Well, listen, if you’ve got some old-timey ideas I feel bad for you, because what I’m explaining today puts away the, what I’d call the guilt, the shame, the second class citizen Christians that we’re constantly wrestling to figure out if these people over there call themselves “holiness,” how is that, when God spoke the same words to me and to you and to them? And God didn’t tell me, “Go out and wash your clothes and go out and take off the makeup and put a bun on your head, and don’t wear pants, and don’t do this and don’t do that, and don’t even breathe!” But rather if I want to put it colloquially, God just said, “Trust Me. You know, if you fall, I’ll be there. If you need, if you need Me, I’ll be there.” No, He’s not genie, you know, in the bottle that you rub and you summon Him like that. But nor is He the caricatured, you know, we have this idea like I said of holiness, where you, you envision how people would describe something. And you’ll surprised to understand how, when we talk about descriptions in our language, it’s an adjective that describes something, right. It’s an adjective that describes a noun, like let’s say your blue jacket; blue is describing the jacket. Well, we’ll find out that when the adjective is being used for “holy” it’s describing something that may be referring to a state of being, just like the noun, a state of being, which is not permanently activated and continuous. Whew! I feel better now. So I you were worried about this; and maybe you weren’t. Maybe you were like, “That doesn’t bother me!” Well, I want to see God, so it bothers me. And I want to make sure that people listening to me have the clarity to know that God is not asking you to do something, but He is asking you to faithe. He’s not asking you to put on some air of something that, “Now, I’m holy and I speak in stained-glass tones, and I am, OH!” But rather, He’s doing it and if He declared something to be, then it is. Just when He said, “Light be,” and it was, when He declares something: “Your firstborn&, this day&, this time is holy,” when He declares an individual. And that is not the outward shell, but what will be used for Him if it is for a time. And the time may come to an end before the end of my time, but for the time that He has said it, it is. I don’t have to frustrate the grace of God to make it work. When He declares a thing, it is. Now this is why we talk about the “saints” in the church. The saints of God are not dead people that we, we venerate and we put their name on a poster and say, “Now they’re sainted.” I don’t know; I’m sorry, I just want to say this to you and then I’m done. I don’t know how, I don’t know how a whole faith has been founded on naming dead people as saints when the Bible, the Bible clearly says. Paul is writing to these people and he says, “And to the saints at Ephesus,” and to the saints at this place and to the saints, alive people, not dead; alive! And yes, I get very animated about it because it really bugs me that there’s a whole plethora of people that have been misled on what it means. A saint is not; I’m not perfect. A saint is just simply God has called me and He’s called you, and because I trust Him I’m a saint and you’re a saint. And the worst person listening to me today who’s trusting Christ for their salvation; the worst drug addict, the worst prostitute, the worst of anything, liar, hypocrite, whatever you want; as long as they are trusting. You might say, “Well, you just said a mouthful.” I certainly did! A saint is a saint declared to be a saint without all of these crazy ideas that make it impossible for people who genuinely want to live authentically and not the add-on skubala that is not even part of our faith. Just give me the stuff that I actually need, and I think between the stuff I actually need and the stuff that I can figure out and you can figure out, it becomes pretty clear you’ve got a lot of manmade bad ideas that have been engrafted into the church. And as long as I’m doing this, I’m going to maybe make a lot of enemies, but I’ll keep debunking the stuff that I think is just absolute garbage that has confused people. And I hope you will come next week so I can keep on keeping on. That’s my message. You have been watching me, Pastor Melissa Scott, live from Glendale, California at Faith Center. If you would like to attend the service with us, Sunday morning at 11am, simply call 1-800-338-3030 to receive your pass. If you’d like more teaching and you would like to go straight to our website, the address is www.PastorMelissaScott.com

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