cration or holiness, but as Sv.niething attaching to him as member of a larger whole, to which the covenant relation in the first instance belonged. In the OT this larger unit was Israel, the holy nation ; in the NT the Church, the holy nucleus of redeemed humanity. ' The saints' — ' tlie saints of the Most High,' 'the people of the sainti,' or most fully ' tlie people of the saints of the Most High' (Dn 718- 22- as- « 8")— were the members of a holy community, consecrated to a holy life aa defined by the covenant on which the relation depends. Such, then, is the general notion ex- pressed by the words DT"i? and □""cn, and their LXX and NT eq nivalents, 57101 and ficrioi. But thero are further distinctions which have to be noted.
"AyiBt and 'irtti. \Vhile Cy'T^i^ is rendered in the LXX b/ iiyiat, D'l'cn appears as oviot. The specific idea of the former is' the consecrated.' or those in reliyrious covenant with God ; of the latter, * the godly ' or ' pious,' those dutiful to the religious relation. While ccytai is a ver> rare word in classical Greek, and was perhaps for that very reason chosen by the LXX, to the e.\clusion of the usual term lipo! — so com|iromised by its use in p.agan religion — io-^oj, on the other hand, largely retains its classical meaiiitig. Thus Plato {GoTfj. p. 6u7i) says, xipi f»iw
et.vBpai^atji To, vpo^'.xo^Tot, TrpuTTUv iixeti' i* rr^flcTTOi, iri^i oi BlouS
oa-ta.; and elsewhere he makes Stxwiat the generic and oo-ior the specific term (cf. also Xen. AuuO. 11. vi. 2iJ). Accordingly, in the OT, it is objective sanctity that is expressed by «' ityttt (=01 iytc^/jLiitot = o >Me oLuTou In Dt 333; cf. Ezr 828 u^i.f icyai rS ta^piu); whereas subjective sanctity — response in feeling and conduct to God's non, or graciousness — is usually empha- sized in the use of ci cc-iei (=ej o-yecT'SivrK rof Ki/ptaf in Pa 9610,
where we have also fuXetv^n KCpio! rics ^i't>x»f t^k eirian etuTou, cf. 97^'* : 80 turk offiou ariaiQi.^K, lui't /At-rac i*ip6; TlA(/o(/ TiXtiMUtiff^, ««; ituri Uai«t«D Uamto.- i^, '2 8 222iif=Ps 18™, and cf. Dt Sas). Of course the gracious' conduct of 'the godly' is but a realization of the idea of their relation as God's 'consecrated ones ' ; but it is this their conduct, in dutiiul loyalty to the Covenant shown in habitual act, that marks them cirioi (as in Ps 5115 ruvocyecyiTl ccuTu Teyf or.euf a'jToZ, "reu; 5iotT/fll,w:voi;; Tr» JiaetfMJCTi* a-iiou IT/ Ovtr.xts). This agrees with the fact that o«e* sometimes renders words like Til, "•^•'^P, Q^?, O'PI? ; and that it« normal equivalent TCn is also rendered by «>jii/**i' (Jer £1*, of God), lUi^i.s (51ic "-), ii>.ccfeiuini (Pr 28); while ^"I'pq is paraphrased by oi mo! «u in 2 Ch 6^. Further, Imsid is used only of persons ; and here one remembers the title IJdsUiiin, by which the godly called themselves in Maccabaian days ; see art. IlAsiD«A.Na. The opposite holds of ci ayioi, in which the stress falls on the covenant relation, though at times not without suggestions, in the conte.\l, of the practical loyalty thereto of those thus described. These distinctions and con- trasts also persist fairly constantly through the later parts of the LXX, including the Psalms of Solomon.
When we reach the NT, the striking thing ia the total disappearance of oi Saioi as a title of God's own people. In a substantival sense l>(rio% is used only of Jesus as Messiah, and that after Ps 16'" (Ac 2" 13*^). On the other hand, the prerogative phrase for members of the sacred Society of Israel, o! ^7101, is transferred to the members of Christ's Ecclesia, as consecrated to the Messianic Kingdom in keeping with the lioly call- ing of God. It was, in all probability, the over- shadowing sense of the privilege of such a sta.tu8, and of the Divine action as bringing it about, that caused the objective side to obtain such exclusive emphasis as to prevent the term expressive of human devoutness (oi Strtoi) from emerging aa before. Christians stood as men called out or sanctified by electing grace (^kXe/troi tcO 6(oi, Col 3'- ; cf. Epli 1* ic\7,7-oi 37.01, 1 Co 1^ Uo 1 '), their sainthood determined by their relation to Christ as believers (d7tot$ k. iriaTois iv Xi}i(tt(^, Eph 1*, Col V ; cf. if TOis Tiyiacii^fOiS Tricrrei tij eis iiii, Ac 26"), on the basis of His .sacrificial death (He lu'"- "), which inaugurated the New Covenant (v.").
' Saints by effectual calling ' is thus the primary sense of ' the saints.' But in all a new spirit or a renewed heart is assumed to exist, the subjective rcsjionse quickened by the message of so great redemption. All the justified are ' saints,' and as such are marked by true ' repentance from dead works and faith towards God.' But faith towards God in Christ involves devotion to an obedient
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walk after Christ's example, 'as befitteth saints' (Epli 5^) ; and to this practical aspect of saintship attention is growinf,'ly directed as tiine goes on. bt. raul is constantly callin" on his converts to commit themselves, once for all, to conduct 'worthy of the Lord unto all pleasing' (Col I'"). St. Peter keeps before his readers the obligation of saintliness, after the pattern of the Holy Fatlier, and in remembrance of the superlative cost of llicir initial redemption from their former vain manner of life (1 P 1"--') ; and he refers women to the example of ' the holy women' in the OT (3'). In the Apocalypse we read of ' the patience of the saints, those who keep God's precepts and the faith of Jesus' (14") ; and are told that ' the fine linen is the righteous deeds {dixaiu/MiTa) of the saints' (19*). And indeed this expectation that fundaraentaJ consecration will appear in conduct and character, is a necessary corollary of the belief that the believer as such was ' sealed ' a member of the Messianic community by the Soly Spirit. Here lay the significance of Christian baptism (1 Co 6") ; and St. Paul at least built his whole theory of sanctification upon the abiding presence of the Holy Spirit in the ' saint' as the immanent principle of his new life (Ro 8*- '"■, 1 Th 4'-*). It is by His energy that the regenerate will wars its warfare against the flesh and attains fuller life (8") ; it i.s in virtue of His indwelling that the saint shall enjoy the final redemption of his wliole man, including release from the bondage of bodily corruption (8"-^); and the animating impulse of the very life of prayer, whereby saints overcome, and realize full manhood in Christ (Eph 4'-''-). is still the self-same Holy Spirit (Ro 8^»-, Eph 3""- 4"" 6'"). See SANCTIFICATION.