BE SET APART By The Spirit
SECTION 1:
A Story of Being Set Apart
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Acts 9:1-22
The Definition
What does it mean to be set apart by the Spirit?
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Hebrews 12:1-2
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Acts 13:1-3
| The word in Hebrew that describes being set apart is “qados” [ka-dose]; and in Greek, the words are “hagios” [ha-gee-ose] and “eklektos” [ehklek- tose]. The beauty of these different words is that they all mean the same thing: holy, sanctified, set apart, chosen, a separation of a holy person or thing from that which is profane. |
Why do I need to be set apart by the Spirit?
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1 Corinthians 6:11-20
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1 Peter 1:15-16
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1 Peter 2:9-10
In the Old Testament, the Lord is described as Yahweh M’kaddesh, the One who exhorts and commands you to be holy and set apart.
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Leviticus 20:7-8
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Exodus 31:13
How do we become set apart by the Spirit?
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Romans 12:1-3
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2 Peter 1:2-4
SECTION 2: The Study
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1 Peter 1:13-19
1 Peter 1:13-19
SECTION 3: The Memorizing of Scripture
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2 Timothy 2:20-21
In addition to the help you’ll receive from the Holy Spirit
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(John 14:26),
the key to memorization is repetition, repetition, repetition!
SECTION 4: The Discussion
SECTION 5: The Marks of Maturing
SECTION 6: Go Further
Here are some additional readings for you as you are set apart by the Spirit: !"
| “What a wonderful Sanctifier the Holy Spirit is! How many have found that when they have received the fullness of the Spirit the things of the world and of the flesh have simply dropped off! There is what has been called ‘the expulsive power of a new affection.’ When the Spirit fills the heart there is little relish for that which is displeasing to the Lord. ‘Walk in the Spirit, and you shall not fulfill the lusts of the flesh. (Gal. 5:16).’” Guy P. Duffield and N. M. Van Cleave, Foundations of Pentecostal Theology, pages 243-244.  |
| “To be set apart means that God has His hand on you for a specific purpose. He'll use other people to get you on track--in addition to dreams, visions, and that "still small voice" of God…. It means to be marked by God for a particular purpose. He guides our lives differently than it might have been had we not submitted to His call. And even though it may appear that we are not in ministry, we are marked by God to minister in the day-to-day living. Because He has set us apart, we are already walking into our destinies… Even though we may feel as if we are put on a shelf and forgotten, we have been set apart for the call of God on our lives. It is during these times that we will find ourselves spending quality time with God as He molds and makes us into His image. He will build character in us so that when it is time to go on the frontlines, He knows we will be ready. He will be able to trust us with what has been appointed for us to do.” 1 1 “A Heart That is Set Apart for God,” Martha Noeble, Staff Writer, 2011 CBN, Inc. starting on paragraph 2 |
“Sanctification is both a matter of position and progression. We are sanctified because Jesus Christ has saved us and yet sanctification continues to work within to transform us unto the likeness of Christ. Sanctification is the responsibility of every believer in Christ. When we choose to pursue sanctification in our life, positive growth occurs. The pursuit of it involves the surrender of the body and the will to the leading of the Holy Spirit. It takes time and is a work in progress that cannot be hurried. Like a newborn baby that gradually matures unto adulthood, so is the work of sanctification in the life of a new believer. The work of sanctification will ultimately be completed in every believer's life when Jesus Christ returns. This is the hope of every Christian.” 2 2 AllAboutFollowingJesus.org paragraph starts out "Sanctification - Key to Spiritual Growth" |
1 Peter 1:13-19 MESSAGE (The Message) So roll up your sleeves, put your mind in gear, be totally ready to receive the gift that's coming when Jesus arrives. Don't lazily slip back into those old grooves of evil, doing just what you feel like doing. You didn't know any better then; you do now. As obedient children, let yourselves be pulled into a way of life shaped by God's life, a life energetic and blazing with holiness. God said, "I am holy; you be holy." You call out to God for help and he helps—he's a good Father that way. But don't forget, he's also a responsible Father, and won't let you get by with sloppy living. Your life is a journey you must travel with a deep consciousness of God. It cost God plenty to get you out of that dead-end, empty-headed life you grew up in. He paid with Christ's sacred blood, you know. He died like an unblemished, sacrificial lamb. And this was no afterthought. Even though it has only lately—at the end of the ages—become public knowledge, God always knew he was going to do this for you. It's because of this sacrificed Messiah, whom God then raised from the dead and glorified, that you trust God, that you know you have a future in God. 3 3 1 Peter 1:13-19 MESSAGE (The Message)
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1 Peter 1:13-19 13–16 Wherefore, having put out of the way once for all everything that would impede the free action of your mind, be calm and collected in spirit, and set your hope perfectly, wholly, and unchangeably, without doubt and despondency, upon the grace that is being brought to you upon the occasion of the revelation of Jesus Christ; as obedient children, not assuming an outward expression which does not come from your inner being [as a child of God] and is not representative of it, an expression patterned after that expression which you formerly had in the ignorance of your passionate desires, but after the pattern of the One who called you, the Holy One, you yourselves also become holy persons in every kind of behavior, because it has been written and is on record, You be holy individuals, because, as for myself, I am holy. 17–21 And in view of the fact that you call on as Father Him who judges, not with a partiality based upon mere outward appearance, but with an impartiality in accordance with each individual’s work, with a wholesome, serious caution order your behavior during the time of your residence as a foreigner [a citizen of heaven living for the time being amongst the unsaved on this earth, which is foreign territory governed by the god of this world], knowing as you do, that not by means of perishable things, little coins of silver and gold, were you set free once for all by the payment of ransom money, out of and away from your futile manner of life handed down from generation to generation, but with costly blood, highly honored, blood as of a lamb that is without blemish and spotless, the blood of Christ, who indeed was foreordained before the foundation of the universe was laid, but was visibly manifested at the closing years of the times for your sake who through Him are believers in God, the One who raised Him out from among those who are dead and gave Him glory, so that your faith and hope might be in God. 3 3 1 Peter 1:13-19 The New Testament, An Expanded Translation available Here
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| 3 3 5. THE HOLY WALK OF THE BELIEVER (1:13–16) Verse thirteen The “wherefore” is equivalent to, “in view of the fact that even though you are undergoing many kinds of trials (v. 6), yet because your heavenly inheritance awaits you” (vv. 3–6), gird up the loins of your minds. Peter here uses an oriental expression referring to the act of gathering up around the waist, the long, loose eastern robes which would impede one’s progress in running or other exertion. The recipients of this letter are reminded by the apostle in 1:1 that they are strangers, those who have temporarily settled down alongside of a pagan population, and also pilgrims as well (2:11). As such they should always be ready to move. The Israelites had orders to eat the Passover with their loins girded, their shoes on their feet, their staff in their hand, ready to move on a moment’s notice (Ex. 12:11). It is not physical exertion that Peter has in mind here, but mental. If the purpose of girding up the clothing was to put out of the way that which would impede the physical progress of an individual, the girding up of the loins of the mind would be the putting out of the mind all that would impede the free action of the mind in connection with the onward progress of the Christian experience, things such as worry, fear, jealousy, hate, unforgiveness, impurity. These things harbored in the mind prevent the Holy Spirit from using the mental faculties of the Christian in the most efficient manner, and thus from causing that believer to grow in the Christian life and make progress in his salvation. The word “to gird up” is in the aorist tense which refers to a past once-for-all act. Bringing this oriental expression over to the occidental manner of thinking, enables us to translate, “Wherefore, having put out of the way, once for all, everything that would impede the free action of your mind.” Peter treats this as a God-expected obligation on the part of the believer. In 1:3 we learned that as the believer definitely subjected himself to the ministry of the Holy Spirit, He would produce in his life through the Word, that Christian optimism that always looks for the best and not for the worst, that always sees the silver lining on every cloud. By the power of the same Holy Spirit, he is able to exert his will in putting out of his mind those things that would impede its free action. Thus, the Christian has the privilege of enjoying the wholesome mental atmosphere called “Christian optimism and a care-free mind,” not a mind devoid of an appreciation of the seriousness of life and its responsibilities, but a mind not crippled and frozen by worry, fear, and their related mental attitudes. Living in this blessed mental state, the believer is ready and able to obey the exhortations to which the apostle now addresses himself. The first one is, “be sober.” The Greek word means, “to be calm and collected in spirit, to be temperate, dispassionate, circumspect.” It speaks of the proper exercise of the mind, that state of mind in which the individual is self-controlled, and is able to see things without the distortion caused by worry, fear, and their related attitudes. The second admonition is, “hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.” The words, “hope to the end,” do not refer to the Christian living in a state of hopefulness to the end of his life. The word “end” is the translation of teleios (τελειος)1 which means “perfectly, completely.” The root idea of the word refers to that which is in a state of completeness. Thus this adverb qualifies the verb “hope” and describes this hope. It is to be a hope that is complete, a perfect hope, wanting nothing, being in its character an assured expectation. One could translate, “set your hope perfectly, unchangeably, without doubt and despondency.” Peter had spoken of the saint’s inheritance which will be his in the last time (1:4, 5). Here he refers to this inheritance as the grace that will be his at the revelation of the Lord Jesus. The words “that is to be brought” are from an article and a present participle in the Greek text. It is true that our reception of this grace is yet future. But the picture in the word used is of this grace being brought to us right now. That is, it is already on the way. It is on the divine menu. We have our justification the moment we put our faith in the Lord Jesus. It is ours forever. We are having our sanctification during our earthly life, namely, the work of the Holy Spirit in our hearts giving us victory over sin and producing in us His fruit as we are definitely subjected to Him. We will have our glorification, namely, the transformation of our physical bodies at the Rapture. The first two courses on the divine menu, justification and sanctification, we are enjoying now. Peter exhorts us to set our hope perfectly, wholly, and unchangeably, without doubt and despondency upon our future glorification. It is like eating a bountiful repast at the home of Mrs. Charming Hostess. While we are enjoying the delicious meal, we are not worrying whether there will be dessert or not. We know it is on the menu, and is being brought to us as soon as we are ready for it. Alford translates “which is even now bearing down upon you.” The word means literally “to carry.” One could thus translate, “which is being brought to you.” Verse fourteen The words “as obedient children” are literally in the Greek, “as children of obedience.” The motive principal of the child of God should be obedience, the latter being related to him as a parent is to a child. As children inherit the nature of their parents, so a child of God is made a partaker of the divine nature, which nature always impels to the act of obedience. It is natural for a child of God to obey Him. In our characters as obedient children of God, we are exhorted not to fashion ourselves with respect to our former lusts. The word “fashion”1 in the Greek text refers to the act of assuming an outward appearance patterned after some certain thing, an appearance or expression which does not come from and is not representative of one’s inmost and true nature. It refers here to the act of a child of God assuming as an outward expression the habits, mannerisms, dress, speech expressions, and behavior of the world out from which God saved him, thus not giving a true expression of what he is, a cleansed, regenerated child of God, but instead, hiding the Lord Jesus who should be seen in the life of the Christian. It is the believer masquerading in the costume of the world. The word “lusts” is literally “passionate desires,” here, as the context indicates, evil desires. The word “lust,” when the a.v. was translated, referred to any craving or strong desire, good or bad, as the context indicated. Today, its meaning is confined almost entirely to that of an immoral desire. Verse fifteen The word “as” is from kata (κατα) which has the root idea of “down,” thus “domination.” Vincent suggests, “after the pattern of the One who called you.” “Holy” is to be taken here as a noun, not an adjective. “The Holy One” was a title of God well established in His relation to Gentile Christians. “Be” is from ginomai (γινομαι) which is not the verb of being, but of “becoming.” It is ingressive aorist here, signifying entrance into a new state. Those who at one time were wholly controlled by their evil cravings, had through salvation entered into a new state of being, that of inward holiness, by virtue of the residence in them of the Holy Spirit, and now they were to see to it that that inward holiness found outward expression in their lives. The word “holy” in Greek means literally, “set apart.” Thus, a holy person is one set apart from sin to righteousness. It has in it the idea of separation. Thus it is a separated life of which Peter is speaking. The word “saint” is the translation of the same word. Furthermore, they were not to cover up their characters as Christians by outwardly assuming a masquerade costume patterned after their former worldly garments. The second use of the word “holy” is in the plural. They were to become holy ones in their personal experience. “Conversation” is the translation of a Greek word meaning “behavior.” Today the word “conversation” means “talk.” In a.d. 1611, when the a.v. was translated, it meant “manner of life, behavior.” One must be careful to take into account changes of meaning in the case of certain words in the English Bible. Verse sixteen The words “it is written” are the translation of a verb in the perfect tense in Greek, which tense speaks of a past completed action having present results. One could translate more fully, “It has been written and as a present result is on record.” Peter was quoting from Leviticus 11:44 which was written by the stylus of Moses, the inspired man of God, 1500 b.c., and probably on clay tablets. At the time of the writing of this letter, a.d. 60, Peter spoke of Moses’ words as still on record, the eternal, unchanging Word of God. Our Lord used the same expression in Matthew 4:4, 7, and Satan used it in 4:6 when quoting, rather misquoting, Psalm 91:11, 12. In the words “I am holy,” the “I” is intensive, the emphatic use of the personal pronoun being in the Greek text. It is, “I, in contradistinction to anyone else, am holy.” Translation. (13) Wherefore, having put out of the way, once for all, everything that would impede the free action of your mind, be calm and collected in spirit, and set your hope perfectly, wholly, and unchangeably, without doubt and despondency upon the grace that is being brought to you upon the occasion of the revelation of Jesus Christ; (14) as children of obedience not assuming an outward expression which would not be true of your inner life, an expression patterned after that which you formerly had in the ignorance of your passionate desires, (15) but after the pattern of the One who called you, the Holy One, also yourselves become holy persons in every kind of behavior, (16) because it has been written and as a present result is on record, Holy ones be ye, because I am holy. 6. THE INFINITE COST OF REDEMPTION (1:17–21) Verse seventeen The “if” does not introduce an hypothesis but a fulfilled condition. “Since,” or “in view of the fact,” is the idea in the word. These to whom Peter was writing, were Christians. They were calling upon the Father. The idea in the Greek is, “in view of the fact that you call on as Father.” That is, they recognized God as their Father since they had been brought into the family of God in salvation. They appealed to Him as a child would appeal to its father. What a blessed thought to give us encouragement in our praying, faith that the answer is sure, and a sweet feeling of nearness to God. To think that He is our Father and we are His children. To think that He regards us as His children, and thus the objects of His special care and love. Peter describes Him as being One “who without respect of persons judgeth according to every man’s work.” The words “without respect of persons” are the translation of one word in Greek which means literally, “does not receive face.” That is, God does not receive anybody’s face. He is impartial. Outward appearance, wealth, culture, social position, family background, education, beauty, intellect, all things that more or less sway the opinions of man, do not count with God when it comes to appraising a person’s character or worthiness. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (I Sam. 16:7). God, Peter says, judges each man’s work with impartiality. And yet we are not to understand that He is a critical judge trying always to find a defect or flaw in our conduct or service. The Greek word is found oftener in a good than in a bad sense. That is, God’s impartiality is an honest appraisal of things, while His heart is always with His child and goes out to him in a spirit of love. That is beautifully brought out in the use of a particular Greek word in I Corinthians 3:13, which verse and its context refer to the judgment of the believer’s works at the Judgment Seat of Christ. There are two Greek words which mean “to put to the test,” one meaning “to put to the test in order to discover what evil or good there may be in a person,” the other, “to put to the test in order to sanction or approve the good one finds in that person.”1 The latter is used in our verse. God expects to find in the life of each saint that upon which He can put His approval, for the Holy Spirit produces good works in all the saints, more in those who are definitely subjected to His control. In view of this impartial judgment of God, the Christian is exhorted to pass the time of his sojourning in fear. The word “pass” is the translation of a Greek word meaning “to conduct one’s self, to order one’s conduct or behavior.” The word “sojourning” is from a word meaning literally “to have a home alongside of,” and refers to a person living in a foreign land alongside of people who are not of his kind. Here it refers to children of God living far from their heavenly home, in foreign territory, on a planet that has a usurper, Satan, as reigning monarch, the people of which are his subjects. The Christian must always live in the consciousness of the fact that he is being watched by the unsaved, that his responsibility is to bear a clear, ringing, genuine testimony to His God and Saviour by the kind of life he lives. Peter says he is to do this in fear. This fear has been defined as follows: “This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to highmindedness in the admonition, ‘be not high-minded but fear.’ It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Saviour” (Vincent, quoting Wardlaw On Proverbs). Verse eighteen The word “know” in the Greek text speaks of a self-evident, intuitive knowledge. The word “redeemed” means “to set free by the payment of a ransom.” The words “silver” and “gold” are in a diminutive form, referring to little silver and gold coins which were used to buy slaves out of slavery. The word “vain” is the translation of a Greek word which has in it the idea of an ineffectual attempt to do something, an unsuccessful effort to attain something. It is found in the sentence from an early secular document, “He vainly relates.” Thus, the vain conversation from which the Christian is liberated is his manner of life before he was saved which failed to meet the standards of God. It was a futile life, in that it did not measure up to that for which human life was created, to glorify God. This manner of life they had received by tradition from their fathers. The phrase “received by tradition from your fathers” is the translation of one Greek word which means literally “given from father.” That is, this futile manner of life was passed down to the son from the father through the channels of heredity, teaching, example, and environment. The child is born in sin, that is, comes into being with a totally depraved nature, and if the parents are unsaved, comes into a home where evil customs and practices are observed. What the child inherits, Peter calls a futile manner of life. From this futile manner of life the recipients of this letter were delivered. Verse nineteen The Greek word “precious” has a two-fold meaning, “costly” in the sense of value, and “highly esteemed or held in honor.” The blood of Christ is costly, essentially and intrinsically precious because it is God’s blood (Acts 20:28), for Deity became incarnate in humanity. For that reason it is highly honored by God the Father. The order of the words in the Greek text is beautiful. Please observe same in the fuller translation. It was not little silver and gold coins which set these Christians free from sin, but the blood of Christ. http://biblia.com/books/wuest http://www.logos.com/product/8837/wuests-word-studies-in-the-greek-new-testament
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