In the New Testament, those in covenant with God are called the “Sons of God” (Matt. 5:9; Rom. 8:14,19). Similar expressions with the same meaning are to be found in Matthew 5:45; John 1:12; and Romans 9:26. God has also imparted “Sonship” to his people through his covenant. The phrase "sons of the living God" in Hosea 1:10, refers to Israel. The expression sons of God employs a Hebrew idiom in which "son(s)" refers to participants in a class or in a state of being, and the second word describes the class or state of being.
Closely tied to the understanding of Christians as Sons of God, is the Greek concept of oikonomia, which denotes a household, house, or dwelling. The elect are promised a place in the Father’s house, for which they long. Believers, as heirs with Christ, are a part of the household of God. As such they are entitled to all of the benefits, and must accept all of the responsibilities of royal offspring.
In Luke 11:51 Zacharias is struck down between the altar and the oé?kos. In Acts 7:2, Stephen distinguishes between the tent and the oé?kos. The term “House of God” was an early image for the Christian Community. The whole church, rather than the individual, is God’s house. This line of thought is fully developed in Eph. 2:19 and 1 Peter 2:3. It leads on naturally to the usage in 1 Peter 4:17 and 1 Timothy 3:15. The meaning of oé?kos in this connection is not “family” but “dwelling.”
Oikonomé?a can be applied specifically to household administration. This word has the sense of “direction,” “provision,” “administration.” In the New Testament it means the office of household administration, and discharge of this office (Luke 16:2). Paul applies the thought to the apostolic office (1 Cor. 9:17; Col. 1:25; Eph. 3:2), which he holds by divine commission and in service to the churches. A second use is for the “divine plan” of salvation, its order and administration. This is the point in Eph. 1:10 and 3:9, and there is a hint of it in 3:2 and Col. 1:25. Ignatius follows this usage in Ephesians 18.2; 20.1. A final New Testament use occurs in 1 Timothy 1:4, where false teachers are said to promote speculations rather than godly “instruction” (or training) in faith. We find this sense in the fathers, such as Clement of Alexandria (Paedagogus 1.8.64.3).
Peter (1 Pet. 4:17) takes up the prophetic concept of this word, stating that purifying judgment will first smite the sanctuary and people (Ezek. 9:6), while 1 Timothy 3:15 expresses the fact that the church as God’s house is the bastion of truth inasmuch as the Spirit dwells in it. In Paul’s letters oikodomeé?n denotes first an apostolic activity (2 Cor. 10:18; 12:19; 13:10). Paul may destroy when necessary, but his true work is to build up. In 1 Corinthians 3:10, one apostle lays the foundation and another builds on it. The community is the object, although not without a hint of the spiritual temple (3:16). Planting is also mentioned in this connection (3:6). It is Paul’s special pride that he himself does not build on the foundation of others (Rom. 15:20), although this is not an absolute rule (1:11, 14-15).
Important also for Paul is the fact that the Spirit builds up the community. Edification for him has a charismatic and spiritual bearing. In 1 Thessalonians 5:11 we note a relation of individuals to the whole, a mutual interrelationship of individuals, and the charismatic nature of the process. Edification goes hand in hand with exhortation (or encouragement), and also with consolation (1 Cor. 14:3). Unbelievers may be won by the prophetic word (14:24). The edification is at the same time that of the community and that of individuals. Knowledge alone does not edify, as some seem to have thought at Corinth ( 1 Cor. 8:1, 10; 10:23). Eating idol meat might be lawful, but it could destroy rather than build up. Love, however, always serves to edify. Self-edification by tongue speaking is not enough (1 Cor. 14:4). It is not directed to the community as prophecy is. Prophecy builds up both by strengthening believers and winning unbelievers, although this, too, must be understood in terms of Christ, the Spirit, and faith.
This concept is common in the post apostolic era writings of the Church. It occurs especially in the allegory of the tower in Hermas, where angels do the building, the church is the tower, and the time of building is the time of conversion ( Similitudes 9.3.1; Visions 3.2.4, etc.). Barnabas also uses the term. In 11.1 it is said that Israel rejects baptism and builds for itself, while 16.1 says that the true temple is gloriously built in the name of the Lord (i.e., by spiritual conversion). In Polycarp 3.2 we find the common use of the term for building up in the faith.
Oikodomeé?n and its variations portrays a community concept that is understood teleologically, spiritually, and ethically. The New Covenant was established with the church collectively, not with any particular person. The whole church is the Body of Christ. It is not surprising therefore, that one variation of Oikodomeé?n is synoikodome?oµ, which denotes “to build together,” passive “to be built together.” In Ephesians 2:22 we do not have an imperative, nor is mutual fellowship the point. The reference is to the unity and totality of the structure in which Christ and the apostles are united with believers. The same image occurs in Hermas Similitudes 9.16.7. Most of the blessings of God’s covenant are available to the believer only through the corporate Body of Christ-- the Christian community.
Oikono?mos means “steward.” It may then denote the head of a particular branch of a great house, e.g., the chief cook. As a loanword it can denote a city official (Rom. 16:23). It may also be used for an estate manager or accountant as well as a housekeeper. In the rabbis Moses is God’s steward. In parables the loanword usually has the sense of treasurer. In the New testament oikono?mos first occurs in the parables of Jesus. The Church is entrusted with the stewardship of the Kingdom of God. The apostle himself is an oikono?mos (1 Corinthians 4:1), as a minister of Christ he is entrusted with the treasures of the gospel, and the first requirement is trustworthiness. Titus 1:7 describes the bishop as God’s steward, and 1 Pet. 4:10 calls on every Christian, as a recipient of a gift, to be a good steward of God’s varied grace. Ignatius (Polycarp 6:1) takes up the same theme.
In the Wilderness encampment the Hebrew tribes saw themselves as sons of Israel. As such they also saw themselves as of the household of God through their patriarchal inheritance. As sons of God, or sons of God’s right hand, those of us who make up the Church are a part of the household of God. We have gifts and ministries imparted to us through the laying on of hands. We are a family of believers who are declared to be a Kingdom of Priests (Rev. 1:6; 5:10). We are to rule and reign with Christ as his heirs. Careful reading of Romans 8:17, Galatians 3:29, Titus 3:7, and James 2:5 shows that all of the major New Testament writers viewed the Church as the manifestation of the sons of God. Indeed the very designation of the Church as the Body of Christ confirms the Church’s role as God’s sons and heirs. Christians (those “in Christ”) are in a supernatural union with God himself. For as the Spirit of God dwells in us, he is transforming us so that we will conform to the image of God (Rom. 12:1-2). The sanctifying grace of God is working in us so that we, as sons of God’s household, may exhibit God’s rule and reign upon the earth.
One aspect of Oikodomeé?n and synoikodome?o is our faithfulness to God is measured by our fellowship with the rest of the Church. The basic meaning conveyed by the Greek term koinonia, is that of participation. Both fellowship and communion, as translations of this term, are to be understood in this light. There is normally no sense of abstraction in the use of the word, in either noun or verb form, but rather that of actual participation in that to which the term refers.
The sense of sharing and self-sacrifice that is inherent in the word is clearly evident in those references to financial support in the early church as koinonia (Rom. 12:13; 15:26; Gal. 6:6; Phil. 4:15 verb; 2 Cor. 8:4; 9:13; Heb. 13:16 noun). It is clear in these passages that Paul viewed the contribution for the needy Jewish Christians in Jerusalem, taken up from the poverty-stricken Gentile Christians in the hellenistic world, as the ultimate expression of fellowship among Christian people. It was more than simple sharing of material possessions by those taught with their teachers. For Paul it was a theological expression of the validity of his work among Gentiles, a sure sign that they had been completely accepted into God's work among the Jews. Friendship is a supreme expression of fellowship.
Jesus recognized that the religious people of his generation, just like the religious people of our generation, have lost the understanding of sacredness. As it was in Jesus’ day, so it is in our day, that nothing is considered sacred any more.
Mark 7:6 He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written: 'This people honors Me with their lips, But their heart is far from Me.
Mark 7:7 And in vain they worship Me, Teaching as doctrines the commandments of men.'
The Old Testament Prophets and Priests had to deal with the issues of sacredness and profanity, even in temple worship.
Ezek 22:26 "Her priests have violated My law and profaned My holy things; they have not distinguished between the holy and unholy, nor have they made known the difference between the unclean and the clean; and they have hidden their eyes from My Sabbaths, so that I am profaned among them.
During New Testament Times, the Apostles had to remind the people about holy or sacred people and things. Peter stated that that was the reason for his second epistle.
2 Pet 3:1 Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder),
2 Pet 3:2 that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior,
THINGS THAT GOD CONSIDERS TO BE SACRED
1. PLACES:
Mark 11:15-17 So they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. And He would not allow anyone to carry wares through the temple. Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'? But you have made it a 'den of thieves.'"
Lev 16:33 "then he shall make atonement for the Holy Sanctuary, and he shall make atonement for the tabernacle of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly.
2. PEOPLE: Prophets, Priests, Kings (rulers); Apostles (Bishops), Priests, Deacons
Luke 1:68 "Blessed is the Lord God of Israel, For He has visited and redeemed His people,
Luke 1:69 And has raised up a horn of salvation for us In the house of His servant David,
Luke 1:70 As He spoke by the mouth of His holy prophets, Who have been since the world began,
Acts 3:19 "Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord,
Acts 3:20 "and that He may send Jesus Christ, who was preached to you before,
Acts 3:21 "whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.
Eph 3:3 how that by revelation He made known to me the mystery (as I have briefly written already,
Eph 3:4 by which, when you read, you may understand my knowledge in the mystery of Christ),
Eph 3:5 which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets:
3. THINGS ASSOCIATED WITH WORSHIP:
1 Ki 8:4 Then they brought up the ark of the LORD, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.
2 Chr 5:5 Then they brought up the ark, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.
Hebrews 9:1-7
1 Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary.
2 For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary;
3 and behind the second veil, the part of the tabernacle which is called the Holiest of All,
4 which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant;
5 and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6 Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services.
7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people's sins committed in ignorance;
4. GARMENTS/ VESTMENTS: (Use the example of the old Celtic vesting prayer):
Revelation 3:3-5 "Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. "You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. "He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.
5. THE SACRIFICIAL GIFTS OF GOD (KORBAN): THE EUCHARIST:
1 Corinthians 11:23-34 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me." In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. For this reason many are weak and sick among you, and many sleep. For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.
6. BLOOD: Leviticus 17:11 'For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.'
7. THE LAW OR WORD OF GOD: Matthew 5:17-18 "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.
The Word of God was to be written before the eyes, on the lips, and in the heart.
Deu 6:6 "And these words which I command you today shall be in your heart.
Deu 6:7 "You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.
Deu 6:8 "You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.
Deu 6:9 "You shall write them on the doorposts of your house and on your gates.
Deu 11:18 "Therefore you shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes.
Deu 11:19 "You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.
Deu 11:20 "And you shall write them on the doorposts of your house and on your gates,
Deu 11:21 "that your days and the days of your children may be multiplied in the land of which the LORD swore to your fathers to give them, like the days of the heavens above the earth.
Deu 30:14 "But the word is very near you, in your mouth and in your heart, that you may do it.
Prov 3:3 Let not mercy and truth forsake you; Bind them around your neck, Write them on the tablet of your heart,
Prov 3:4 And so find favor and high esteem In the sight of God and man.
Prov 7:1 My son, keep my words, And treasure my commands within you.
Prov 7:2 Keep my commands and live, And my law as the apple of your eye.
Prov 7:3 Bind them on your fingers; Write them on the tablet of your heart.
Rom 10:8 But what does it say? "The word is near you, in your mouth and in your heart" (that is, the word of faith which we preach):
Rom 10:9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.
Rom 10:10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
Rom 10:11 For the Scripture says, "Whoever believes on Him will not be put to shame."
8. VOWS AND COVENANTS: Deuteronomy 23:21-23 "When you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be sin to you. "But if you abstain from vowing, it shall not be sin to you. "That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the LORD your God what you have promised with your mouth.
9. THE NAMES OF GOD: YWHW, FATHER, KURIOS, LORD: God is holy. Fire is the symbol of holy power. Jealousy, wrath, remoteness, cleanliness, glory, and majesty are related to it. He is unsearchable, incomprehensible, incomparable, great, wonderful, and exalted. His name is Holy.
Matthew 6:9 "In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name.
10. FESTIVALS; Lev 23:2-4 "Speak to the children of Israel, and say to them: 'The feasts of the LORD, which you shall proclaim to be holy convocations, these are My feasts. 'Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work on it; it is the Sabbath of the LORD in all your dwellings. 'These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times.
11. BURIAL OF THE DEAD;
Gen 47:29 When the time drew near that Israel must die, he called his son Joseph and said to him, "Now if I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please do not bury me in Egypt,
Gen 47:30 "but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place." And he said, "I will do as you have said."
Gen 47:31 Then he said, "Swear to me." And he swore to him. So Israel bowed himself on the head of the bed.
Gen 50:13 For his sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, before Mamre, which Abraham bought with the field from Ephron the Hittite as property for a burial place.Gen 50:13 For his sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, before Mamre, which Abraham bought with the field from Ephron the Hittite as property for a burial place.
12. TITHES, OFFERINGS, and ALMS
Mal 3:8 "Will a man rob God? Yet you have robbed Me! But you say, 'In what way have we robbed You?' In tithes and offerings.
Mal 3:9 You are cursed with a curse, For you have robbed Me, Even this whole nation.
Mal 3:10 Bring all the tithes into the storehouse, That there may be food in My house, And try Me now in this," Says the LORD of hosts, "If I will not open for you the windows of heaven And pour out for you such blessing That there will not be room enough to receive it.
Mal 3:11 "And I will rebuke the devourer for your sakes, So that he will not destroy the fruit of your ground, Nor shall the vine fail to bear fruit for you in the field," Says the LORD of hosts;
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ILLUSTRATIONS OF SACREDNESS
The Scribes and Pharisees accused the disciples of Jesus of eating with unclean hands. The Greek word is koinos. Ordinarily, koinos means common. Then it comes to describe something which is ordinary in the sense that it is not sacred, something that is profane as opposed to sacred things; and finally it describes something, as it does here, which is ceremonially unclean and unfit for the service and worship of God. Their demeanor must be such as befits those who are engaged in sacred things. As has been said: "They must carry into daily life the demeanor of priestesses in a temple." As Clement of Alexandria had it: "The Christian must live as if all life was a sacred assembly."
The idea of "holiness" or “sacredness” is important for an understanding of God, of worship, and of the people of God in the Bible. Holy has four distinct meanings. First is "to be set apart." This applies to places where God is present, like the Temple and the tabernacle, and to things and persons related to those holy places or to God Himself. Next, it means to be "perfect, transcendent, or spiritually pure, evoking adoration and reverence." This applies primarily to God, but secondarily to saints or godly people. Next, it means something or someone who evokes "veneration or awe, being frightening beyond belief." This is clearly the application to God and is the primary meaning of "holy." It is continued in the last definition, "filled with superhuman and potential fatal power." This speaks of God, but also of places or things or persons which have been set apart by God's presence. A saint is a holy person. To be sanctified is to be made holy.
In the Old Testament "holiness" is important in the parts related to priests and worship such as the Book of Leviticus, especially chapter 16. It is found in the prophets: Isaiah's title for God, "the Holy One of Israel," and the adoration of the Seraphim in Isaiah 6. The word is also found repeatedly in the Psalms.
In the Old Testament, God established definite and rigid rules for the washing of hands. Note that this hand washing was not in the interests of hygienic purity; it was ceremonial cleanness which was at stake. Before every meal, and between each of the courses, the hands had to be washed, and they had to be washed in a certain way. The hands, to begin with, had to be free of any coating of sand or mortar or gravel or any such substance. The water for washing had to be kept in special large stone jars, so that it itself was clean in the ceremonial sense. There had to be the certainty that it had been used for no other reason and that nothing had fallen into it or had been mixed with it. First, the hands were held with finger tips pointing upwards; water was poured over them and had to run at least down to the wrist; the minimum amount of water was one quarter of a log, which is equal to one and a half egg-shells full of water. While the hands were still wet each hand had to be cleansed with the fist of the other. That is what the phrase about using the fist means; the fist of one hand was rubbed into the palm and against the surface of the other. This meant that at this stage the hands were wet with water; but that water was now unclean because it had touched unclean hands. So, next, the hands had to be held with fingertips pointing downwards and water had to be poured over them in such a way that it began at the wrists and ran off at the fingertips. After all that had been done the hands were clean.
To fail to do this was in Jewish eyes, not to be guilty of bad manners, not to be dirty in the health sense, but to be unclean in the sight of God. The man who ate with unclean hands was subject to the attacks of a demon called Shibta. To omit so to wash the hands was to become liable to poverty and destruction. Bread eaten with unclean hands was not better than excrement. A Rabbi who once omitted the ceremony was buried in excommunication. Another Rabbi, imprisoned by the Romans, used the water given to him for hand washing rather than for drinking and in the end nearly perished of thirst, because he was determined to observe the rules of cleanliness rather than satisfy his thirst.
Holiness in believing Christians was attained through the cross and is to be preserved in clean and moral living. Holiness comes to imply the fullness and completeness of God and godliness in all its facets and meanings.
Thus "holy" defines the godness of God. It also defines places where God is present. For the holy God to be present among His people special holy places were set apart where God and people could safely come together. The tabernacle and Temple filled this purpose. Special restrictions on access were established for the safety of the worshipers. Rules of sacrifice and cleanliness helped them prepare for this contact. A special place, the holy of holies, was completely cut off from common access. Only the high priest could enter there, and then only once a year after special preparation.
Holy also applied to persons who were to meet God. The priests had to undergo special rites that sanctified and purified them for service in the Temple. God wanted all His people to share His presence. They had to be instructed in the character and actions what would accomplish that. The Holiness Code (Lev. 17-25) commands the people to obey God's laws in all parts of life in order to be "holy: for I the Lord your God am holy" (19:2). Here holiness is seen to include a moral character as well as cultic purity. Sin and disobedience works the opposite and has to be cleansed or atoned by sacrifice (Lev. 1-7; 16).
An understanding of holiness is needed for New Testament study to appreciate the cross and the results of God's work through the cross. The Gospels make clear that Jesus came to save His people from their sins (Matt. 1:21; Luke 1:31-35). The crucifixion is portrayed as Christ shedding His blood and giving His body for the remission of sins (Matt. 26:26-29; Mark 14:22-25; Luke 22:19-20). Faith in Christ is portrayed as acceptance of His full atonement for sin (1 John 2:2; 3:5; Rev. 5:9).
The Holy Spirit is the agent of holiness for the church and its leaders (Acts 1:8; 2:4; 5:32; 13:2-4). He keeps the church pure (Acts 5:1-11). He promotes holiness in its members (1 Cor. 6:19; 1 Thess. 4:7).
The best way to honor and use sacred things is to use them for the benefit of all people. Sacred things can bring God’s grace to young and old alike. It has been unfortunately been common practice for children to be barred from a church because that church was considered too ancient and sacred for them. It can be that a church is more concerned with the elaboration of its services than with the help of its simple folk and the relief of its poor. But the sacred things are only truly sacred when they are used for men. The shewbread was never so sacred as when it was used to feed a starving man. The Sabbath was never so sacred as when it was used to help those who needed help. The final arbiter in the use of all things is love and not law.
Sin is the failure to see the sacredness of sacred things. Nothing produces a shudder like sacrilege. The writer to the Hebrews says in effect: "Look at what has been done for you; look at the shed blood and the broken body of Christ; look at what your new relationship to God cost; can you treat it as if it did not matter? Don't you see what a sacred thing it is?" Sin is the failure to realize the sacredness of that sacrifice upon the Cross.
Christians are called to holy living (1 Cor. 1:2; 3:17). They are saints who lead godly, righteous lives. Being sanctified, or made holy, is a work of the Holy Spirit on the basis of Christ's atonement that calls for obedient submission from those who have been saved. Christians are holy because of their calling in Christ, because of His atonement for their sins, and because of the continual ministrations of the Holy Spirit. They are holy inasmuch as they receive and submit to these saving and sanctifying agents.