The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  I have revealed your name, Jesus prayed, to the [people] you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, a form of τηρέω) your word.^[2]

Jesus came into the world to be despised and rejected by people.^[3]  And though the Greek word κόσμου (a form of κόσμος), translated of the world, does not exclude the larger Gentile world necessarily, at this particular time He was sent only to the lost sheep of the house of Israel^[4] rather than Gentile sinners.  You people are from your father the devil,^[5] Jesus said of Israel’s religious leaders.  A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher^[6] serves as a fair assessment of those who followed Israel’s teachers.  You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves^[7] is certainly more explicit.  This gives me some context, how precious the people you gave me out of the world were to Jesus.

He came to what was his own (ἴδια, a form of ἴδιος), but his own people (ἴδιοι, another form of ἴδιος) did not receive him.^[8]  He knew this would happen.  Isaiah prophesied it: He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.^[9]  And in a very real sense their rejection was part of the plan and purpose of salvation (Romans 11:11-33 NET).

I ask then, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles (ἔθνεσιν, a form of ἔθνος), to make Israel jealous.  Now if their transgression means riches for the world and their defeat means riches for the Gentiles (ἐθνῶν, another form of ἔθνος), how much more will their full restoration bring?

Now I am speaking to you Gentiles (ἔθνεσιν, a form of ἔθνος).  Seeing that I am an apostle to the Gentiles (ἐθνῶν, another form of ἔθνος), I magnify my ministry, if somehow I could provoke my people to jealousy and save some of them.  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?  If the first portion of the dough offered is holy (ἁγία, a form of ἅγιος), then the whole batch is holy, and if the root is holy (ἁγία, a form of ἅγιος), so too are the branches.

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root, do not boast over the branches.  But if you boast, remember that you do not support the root, but the root supports you.  Then you will say, “The branches were broken off so that I could be grafted in.”  Granted!  They were broken off because of their unbelief (ἀπιστίᾳ), but you stand by faith (πίστει, a form of πίστις).  Do not be arrogant, but fear!  For if God did not spare the natural branches, perhaps he will not spare you.  Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief (ἀπιστίᾳ)– will be grafted in, for God is able to graft them in again.  For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles (ἐθνῶν, another form of ἔθνος) has come in.  And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob.  And this is my covenant with them, when I take away their sins.”

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts and the call of God are irrevocable.  Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

Oh, the depth of the riches and wisdom and knowledge of God!  How unsearchable are his judgments and how fathomless his ways!

I’m ignoring for the moment the more traditional interpretation of this verse, the importance and instrumentality of the eleven apostles carrying on Jesus’ message and building the church, in favor of the comfort God the Father gave to Jesus on a mission of rejection.  My current focus is Mary, the sister of Martha and Lazarus.  She comforted Him in a way the apostles could not.

She has kept it for the day of my burial,^[10] Jesus said of the three quarters of a pound of expensive aromatic oil from pure nard^[11] she had “wasted” on his feet.  She had sat at the Lord’s feet and listened to what he said^[12] and apparently believed Him while the eleven (all twelve, in fact) were still full of their own understanding, hoping for (or fearing) the overthrow of the Roman government and their own domination of the world.  Taking Jesus at his word is still a great comfort in a world full of rejection as He draws all to Himself.

They belonged to you (KJV: thine they were), Jesus’ prayer continued.  I don’t want to speculate too much about this beyond Jesus’ own words: No one can come to me unless the Father who sent me draws him.^[13]  Most translators have understood the next clause καμοὶ αὐτοὺς ἔδωκας as a reiteration of people the Father gave to Jesus.  But consider the following table:

Here it sounds reciprocal: the Father also gave Jesus to them.  But I admit it is possible, probably likely, that this is just King James’ English for a reiteration of the Father gave them to Jesus.  You gave them to Me, the NKJV reads.  The Greek word καμοὶ (and me, me also) is a dative pronoun according to the Koine Greek Lexicon as is μοι (me) in the phrase you gave me out of the world:

Dative Case
The dative is the case of the indirect object, or may also indicate the means by which something is done. The dative case also has a wide variety of uses, with the root idea being that of “personal interest” or “reference”. It is used most often in one of three general categories: Indirect object, Instrument (means), or Location. Most commonly it is used as the indirect object of a sentence. It may also indicate the means by which something is done or accomplished. Used as a dative of location, it can show the “place”, “time”, or “sphere” in which something may happen. 
For example: (Indirect object): “Jesus said to them“, or “he will give the Holy Spirit to those who ask” (Luke 11:13). 
(Instrument or Means): “Be anxious for nothing, but in everything by (by means of) prayer and petition, with thanksgiving, let your requests be made known to God” (Philippians 4:6). In this sentence, there is a single Greek word translated into the phrase “by prayer” showing the means by which to let our requests be made known to God. 
(Location): “… and on the third day He will be raised up” (Matt 20:19). The phrase “the third day” is in the dative case, showing the time in which Jesus will be raised. In this sentence, there is no Greek word present that is translated into the English word “on”; it is added to show the meaning of the dative of location.

The Greek word αὐτοὺς (them) is an accusative pronoun as is οὓς the untranslated relative pronoun which precedes you gave in the prior phrase:

Accusative Case
The accusative case is the case of the direct object, receiving the action of the verb. Like the other cases, the accusative has a wide variety of uses, but its main function is as the direct object of a transitive verb. The direct object will most often be in the accusative case. 
For example: “As newborn babes, long for the guiless milk of the word” (1 Peter 2:2). The word “milk” is in the accusative case and is functioning as the direct object of the transitive verb “long for” (or “desire”).

The only reason I want this giving to be reciprocal is to make it clearer that God the Father gave them Jesus and thus they have kept^[14] his word, rather than too appear as if they obeyed his word so God the Father gave them to Jesus.

Now they understand, Jesus’ continued, that everything you have given me comes from you.^[15]  In other words, Jesus relied on his Father’s supply, not his own godliness.  And those who had been given to Him knew (ἔγνωκαν, a form of γινώσκω; translated understand) this.  The verb ἔγνωκαν is in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect.  In other words, the progress of the action has reached its culmination and the finished results are now in existence.”^[16]  And though it is obvious to me here and now that everything you have given me comes from you means that Jesus relied on his Father’s supply rather than his own godliness, it just became obvious to me here and now.

“It’s axiomatic to me,” I wrote in another essay, “that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.^[11] Otherwise, Jesus’ invitation and command, Follow me,^[12] is little more than a cruel joke.”

“As I’ve written before it is axiomatic to me that the way Jesus loved us,” I wrote in another essay, “was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.^[43] He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.”^[44]

“As I’ve written before,^[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature” I wrote elsewhere.  “Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.”

I acknowledged that my axiom in the beginning was little more than a confidence that “Jesus wasn’t commanding us to follow Him somewhere we couldn’t go…Over time,” I confessed, “my ‘axiom’ has come to mean so much more: When I am anything less than Christlike I no longer think: ‘Oh, He is God and I am not.’  Instead, I know that I am living according to the flesh (Romans 8:5-11), that I’ve fallen away from grace.  One would think I would know better by now but apparently I do not.  It alerts me that it is time to stop relying on myself and get back to trusting Jesus, relying on his Spirit.  But that weight deserves something weightier than an axiom.”^[17]  But when did it become axiomatic?  It wasn’t axiomatic when I turned again to obey his rules in my own strength.

I asked a friend I knew from church to sing this prayer as a demo after I had set it to music.  It was beyond his vocal ability.  Twice in the piece Jesus strikes a dissonant pedal tone until the rest of the music resolves and conforms to that note.  My friend recommended a better trained singer, a younger man nearer my age.  And he did this without criticizing my living arrangements or commenting on my unworthiness to write an opera about Jesus.

As this younger more skilful singer and I rehearsed we talked.  I acknowledged the trouble I was having not sinning.  He said that whatever was too difficult for him became easy when he “turned it over to the Lord.”  It was apparent to me that he was describing actual experience, but I failed to ask what he meant by turning it over to the Lord.  I assumed he meant prayer.  When I prayed for Jesus’ help to overcome my sin I got nothing.  (Or I got everything one reads about in these essays.)  At the time I assumed I wasn’t holy enough to merit God’s help.

So I strove with all my might to make myself holy enough to earn his blessing, by which I meant becoming a famous (and hopefully rich) composer.  I clearly didn’t grasp that since Jesus is holy everyone who abides (John 15:1-8) in Him is holy (Romans 11:16-24).  I saw my task as one of becoming holy rather than one of allowing Jesus’ holiness to shine through me; namely, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fruit of his Holy Spirit.^[18]  And I didn’t understand that Jesus was led by the Holy Spirit.

In my ignorance I attempted to use Him as my personal demon to achieve my own purposes.  I was a lot like Nikolai (Adam Brody), the lead singer of the band Low Shoulder, in Jason Reitman’s and Diablo Cody’s movie Jennifer’s Body.  “Do you know how hard it is to make it as an indie band these days?” he asked Jennifer (Megan Fox).  “There’s so many of us, and we’re all so cute, and it’s like, if you don’t get on Letterman or some retarded soundtrack, you’re screwed, okay?  Satan is our only hope.  We’re in league with the beast now, and we have to make a really big impression on him.  And to do that, we’re going to have to butcher you and bleed you.”  And he does.

Granted, I tried to make an impression on Jesus by attempting to obey his laws in my own strength, laws that included not butchering or bleeding young women.  So what would I say to myself now about overcoming sin by turning it over to the Lord?

It was a bit like being caught in Devil’s Snare from the movie Harry Potter and the Sorcerer’s Stone.  Hermione (Emma Watson), who “pays attention in Herbology” at Hogwarts school of Witchcraft and Wizardry, recognizes the plant and knows how to escape it.  “Stop moving, both of you,” she yells to Ron (Rupert Grint) and Harry (Daniel Radcliffe).  “You have to relax.  If you don’t, it will only kill you faster.”

For when we were in the flesh, (as opposed to being led by the Holy Spirit) Paul wrote believers in Rome, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.^[19]  My striving to obey rules only strengthened sin’s hold on me: the power of sin is the law.^[20]  Rather than living in the flesh, striving to obey laws, I should have given more heed to Paul’s explanation: So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.^[21]

In the movie Ron doesn’t respond well to Hermione’s words: “Kill us faster?” he exclaims.  “Oh, now I can relax.”  But Hermione relaxes and falls through the bottom of the plant.  Harry is able to follow her example and disappears as well.  Poor Ron is left alone, struggling, thinking his friends have been swallowed whole by the Devil’s Snare.

Be still, and know that I am God: I will be exalted among the heathen (gôy, בגוים; Septuagint: ἔθνεσιν, a form of ἔθνος), I will be exalted in the earth.^[22]  In that quiet place of trust I began to find that seemingly inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control like a fountain of water springing up to eternal life.^[23]  Ironically, even my striving to obey laws was fueled by his Holy Spirit channeled through my own ignorance of Him, my ignorance of the Bible which reveals Him to all who have ears to hear.