Saint

Hastings' Dictionary of the New Testament

‘Saint’ in the NT is the English equivalent of ἅγιος, ‘holy,’ as applied to the individual. It is important to recall the fundamental idea of ‘holy,’ which is primarily a religious and not an ethical idea (see articleHoliness). The man, thing, or place that is holy belongs to God, and is therefore ‘separate’ from what is profane or common property. What belongs to God partakes of the Divine character; therefore the ethical content of ‘saint’ is determined by the character attributed to the Divinity to whom the ‘saint’ belongs, and by the nature of the existing bond. Everywhere in the NT God is One whose heart, purpose, and power towards men are revealed as redeeming love in Jesus Christ. The ‘saint’ is a ‘believer (πιστός) in Christ Jesus’ ( Ephesians 1:1,  Colossians 1:2), i.e. one who has accepted the gospel of love which constitutes the essential significance of His life, death, and resurrection, along with its corresponding ethical obligations. In other words, ‘saint’ is the NT equivalent of ‘Christian.’

1. The saint is one on whose whole life God has an irresistible claim, which is humbly acknowledged by the individual concerned. This claim receives its most striking admission in such utterances as ‘the Son of God, who loved me, and gave himself up for me’ ( Galatians 2:20); ‘ye are not your own; for ye were bought with a price’ ( 1 Corinthians 6:20); ‘beloved of God, called to be saints’ ( Revelation 1:7). Under various metaphors, this new and compelling relationship of the ‘saint’ to God is expressed. Regarded as a criminal on trial, he is ‘justified’ or ‘acquitted’ (yet as an act of grace, and not with a verdict of ‘not guilty,’  Romans 5:8); as an enemy he is ‘reconciled’; as a debtor he is ‘forgiven’; as a slave he is either ‘redeemed’ or admitted to the status of ‘son’ in the household of God (cf. A. Deissmann, St. Paul, Eng. translation, London, 1913, p. 145). In other words, the saint is ‘called’ by God, in the sense of receiving not an invitation, but rather a royal summons, expressed in the free gift of an overwhelming love. The NT does not look on ‘sainthood’ as an adventure which may be presumption, a kind of life for which volunteers are asked, a warfare at our own charges, for which some are constitutionally or temperamentally or by virtue of circumstances unfitted. It is not what we are, or feel ourselves to be, or what we have been, that determines our right to call ourselves ‘saints.’ Our ‘calling’ rests on the truth of the character and purpose of God revealed in Jesus Christ. The ethical bearings of this claim upon men properly belong to the articleSanctification. It is sufficient to say here that the ‘saint’ is one who is immediately and obediently responsive to the Spirit of God, the spirit of sonship ( Romans 8:15). He is one who is, from the ideal point of view, no longer subject to any external rule or ‘law’; from whom no tracts of the world’s life are fenced off by any arbitrary or conventional requirement; whose only ‘constraint’ is the ‘love of Christ,’ especially as revealed in His Cross ( 2 Corinthians 5:14); in other words, one who ‘possesses the kingdom’ ( Daniel 7:22), accepts the rule of God, and suffers it to bring forth its own fruits in character and moral attitude. The Holy Spirit is the immanent principle of the new life ( Romans 8:14 f.).

2. It should be noted that in the Bible the term ‘saint’ is never applied to individuals as such. The word is always ‘saints.’ Only twice is it used in the singular, as applied to persons ( Philippians 4:21,  Revelation 22:11), where, however, the ‘saint’ is regarded as a member of a community. Jesus alone in the NT is called ὁ ἅγιος τοῦ θεοῦ (e.g.  Mark 1:24). This is important as establishing a link between the OT and the NT conceptions. In the OT ‘saints’ are members of the true Israel, at first of the nation, and latterly of the pious remnant. In the NT ‘church’ and ‘saints’ are used interchangeably in the greetings of letters: the former in Thessalonians, Corinthians, Galatians, Philemon; the latter in Ephesians, Philippians, and Colossians. Just as in the OT the covenant is made with the nation, or with Abraham as representing the nation yet to be, so with the NT the Church or community of believers is the recipient of the ‘new covenant in my blood.’ This is not equivalent to putting the Church first, and the individual experiences of its members last. It simply means that the present experience and future realization of ‘salvation’ by the individual was to the first Christians or ‘saints’ inconceivable, except in so far as it involved a mutual relationship with others in the sight of God. Saintliness is an impossibility unless it contains as its essence an experience of God’s love common to all which finds expression in common worship, and certain corresponding mutual obligations of loving thought and ministry towards others. The members of the Church have been individually justified, reconciled, forgiven, and have entered upon a new relationship of trust and freedom with God; but the spirit that has accomplished this can have no free course in the development of individual life and character, except in so far as it expresses itself in a community where Christ is head of every man ( 1 Corinthians 11:3). ‘We, who are many, are one body in Christ, and severally members one of another’ ( Romans 12:5). The saints in the NT as in the OT receive a ‘kingdom’ ( Daniel 7:27), a social gift too great for one pair of hands to hold, or for one single mind to conceive. We must comprehend ‘with all saints’ ( Ephesians 3:18) the dimensions of the love of God. No Christian apart from others can perfectly fulfil the moral and spiritual ideal, or attain to ‘eternal life.’ A more common description in the NT of the kingdom which is the possession of the saints is ‘inheritance’ (see articleHeir). Christians are ‘heirs’ of eternal life ( Titus 3:7), and also of the ‘kingdom’ ( 1 Corinthians 6:9-10;  1 Corinthians 15:50). The mutual relationship that exists as binding the members of the Church together is increasingly based in the NT on the response to certain moral obligations, which are directly involved in the experience of salvation ( Ephesians 5:5,  Colossians 1:12).

It will thus become readily apparent that with the new conception of God revealed in the Cross of Christ these two aspects of NT sainthood issue in the result that moral obligation in the Christian life is not merely reinforced, but deepened and enriched. The enervating sense of impossibility, and the facile acceptance of a two-fold standard of living, so interwoven with the popular use of the word ‘saint,’ are really the still persistent product of the monastic ideal, and are seen to be, what they really are, a fundamental denial of the Christian faith, which is essentially the acceptance of a filial relationship to God. The moral activities of the saint are rooted in a ‘patience’ which obeys the voice of illumined conscience, and humbly believes in Jesus at all costs ( Revelation 14:12; cf.  Colossians 1:10).

Literature.-H. J. Holtzmann, Lehrbuch der NT Theologie2, 2 vols., Tübingen, 1911 (passim); P. Feine, Theologie des NT, Leipzig, 1910 (passim); article‘Saint’ in Hasting's Dictionary of the Bible (5 vols); R. Law, The Tests of Life, Edinburgh, 1909, p. 90f.; J. Denney, The Way Everlasting, London, 1911, p. 113ff.; F. Paget, Studies in the Christian Character, do., 1895, p. 55 ff.; H. F. Amiel, Journal Intime5, Geneva, 1887, translationMrs. Humphry Ward, London, 1898, p. 147; J. H. Newman, Parochial and Plain Sermons (Selection), do., 1868, pp. 260ff., 277 ff.

R. H. Strachan.

Morrish Bible Dictionary

Two words are employed in the Hebrew.

1. chasid, 'pious toward God,' also translated 'holy' and 'godly.' The word occurs frequently in the Psalms, where God speaks of His saints.  Psalm 31:23;  Psalm 50:5;  Psalm 116:15;  Psalm 149:1,5,9; etc.

2. qadosh, 'consecrated, set apart, holy.'  Deuteronomy 33:3;  Job 15:15;  Psalm 16:3;  Psalm 34:9;  Psalm 89:5,7;  Daniel 7:18-27;  Daniel 8:13;  Hosea 11:12;  Zechariah 14:5 . Aaron is called 'the saint of Jehovah.'  Psalm 106:16 .

In the N.T. the word used is ἅγιος, which means 'holy one.' A saint is one set apart for God; he is such by calling (not 'called to be a saint').  Romans 1:7;  1 Corinthians 1:2; cf.  Hebrews 3:1 . Saints are thus a distinct, recognised class of persons belonging to God — His saints.   Acts 9:13;  Colossians 1:26;  1 Thessalonians 3:13;  Jude 14 . All Christians are embraced in this class, so that the apostle could speak of 'all saints.'  Ephesians 1:15;  Ephesians 3:18;  Colossians 1:4;  Philippians 5 . Christians therefore need not shrink from acknowledging the designation by which God has been pleased to distinguish them, and should ever remember that there is a line of conduct that 'becometh saints.'  Romans 16:2;  Ephesians 5:3 . The word ἅγιος corresponds with the Hebrew qadosh. The word chasid corresponds more with ὅσιος, translated 'holy' in  1 Timothy 2:8;  Titus 1:8;  Hebrews 7:26;  Revelation 15:4; and 'Holy One' in  Acts 2:27;  Acts 13:35 .

As there were many saints on the earth in O.T. times, so we read in the Revelation that there will be saints on the earth after the church has been taken to heaven. Ignorance of this has often led to a mistaken application of the prophecies to the church.  Revelation 13:10;  Revelation 14:12;  Revelation 18:24;  Revelation 20:9; etc.

American Tract Society Bible Dictionary

A holy person, a friend of God, either on earth or in heaven,  Deuteronomy 33:2 . It is sometimes used of the pious Israelites, as  Psalm 16:3   34:9 . Nothing is more frequent in Paul than the name of saints given to all Christians,  Romans 1:7   8:27   12:13   15:25,31   16:2 . In this acceptation it continued during the early ages of Christianity; nor was it applied to individuals declared to be saints by any other act of the church than admission to its membership, till various corruptions had depraved the primitive principles. The church of Rome assumes the power of making saints; that is, of announcing certain departed spirits as objects of worship, from whom the faithful may solicit favors-a notion worthy of the dark ages in which it originated.

Easton's Bible Dictionary

 Psalm 16:3 Romans 1:7 8:27 Philippians 1:1 Hebrews 6:10

The "saints" spoken of in  Jude 1:14 are probably not the disciples of Christ, but the "innumerable company of angels" (  Hebrews 12:22;  Psalm 68:17 ), with reference to  Deuteronomy 33:2 .

This word is also used of the holy dead ( Matthew 27:52;  Revelation 18:24 ). It was not used as a distinctive title of the apostles and evangelists and of a "spiritual nobility" till the fourth century. In that sense it is not a scriptural title.

King James Dictionary

Saint n. L. sanctus.

1. A person sanctified a holy or godly person one eminent for piety and virtue. It is particularly applied to the apostles and other holy persons mentioned in Scripture. A hypocrite may imitate a saint.  Psalms 16 . 2. One of the blessed in heaven.  Revelation 18 . 3. The holy angels are called saint.  Deuteronomy 33 .  Jude 1:14 . 4. One canonized by the church of Rome.

SAINT, To number or enroll among saints by an official act of the pope to canonize.

Over against the church stands a large hospital, erected by a shoemaker who has been beautified, though never sainted.

SAINT, To act with a show of piety.

Webster's Dictionary

(1): ( n.) A person sanctified; a holy or godly person; one eminent for piety and virtue; any true Christian, as being redeemed and consecrated to God.

(2): ( v. i.) To act or live as a saint.

(3): ( n.) One of the blessed in heaven.

(4): ( n.) One canonized by the church.

(5): ( v. t.) To make a saint of; to enroll among the saints by an offical act, as of the pope; to canonize; to give the title or reputation of a saint to (some one).

Charles Buck Theological Dictionary

A person eminent for godliness. The word is generally applied by us to the apostles and other holy persons mentioned in the Scriptures: but the Romanists make its application much more extensive; as, according to them, all who are cannonized are made saints of a high degree.

See Canonization

Hawker's Poor Man's Concordance And Dictionary

See Saints

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

an epithet applied to (1) a person eminent for piety and virtue; (2) a consecrated or sanctified person. There are two words in the Hebrew Scripture used to express the above, both of which are rendered in our translation by the single expression Saint. חָסַיד , Chasid (like the Gr. Ὅσιος ), denotes a mental quality; its most certain acceptation being pious, just, godly, etc. It is spoken of pious Hebrews ( Psalms 4:3;  Psalms 30:4;  Psalms 31:23;  Psalms 37:28;  Psalms 79:2;  Psalms 97:10;  Psalms 116:15). On the other hand, קָדוֹש , Kadosh, and also the Greek word Ἃγιος , signifies Pure, Clean, in reference to physical purity and cleanliness; they are also used of moral purity, Holy, Hallowed, Sacred — applied to persons Consecrated to the service of God: the priests ( Exodus 28:41;  Exodus 29:1;  Leviticus 21:6;  1 Samuel 7:1; 1 Peter 2, 5); the first-born ( Exodus 13:2;  Luke 2:23;  Romans 11:16); and the people of Israel ( Exodus 19:10;  Exodus 19:14;  Isaiah 13:3); prophets and apostles ( Luke 1:70;  Acts 3:21;  2 Peter 1:21;  Ephesians 3:5); the Pious Israelites, the Saints ( Deuteronomy 33:3;  Psalms 16:3;  Psalms 34:9;  Psalms 89:5;  Psalms 89:7;  Zechariah 14:5;  Daniel 7:18;  Daniel 7:21;  Daniel 7:25;  Daniel 7:27;  Matthew 27:52); and the angels ( Job 5:1;  Job 15:15;  Daniel 8:13;  Matthew 25:31;  1 Thessalonians 3:13). The latter Greek word is also used of those who are purified and sanctified by the Holy Spirit; and as this is assumed of all who profess the Christian name, Christians are called saints ( Acts 9:13-14;  Acts 9:32;  Acts 9:41;  Acts 26:10;  Romans 1:7;  Romans 8:27). It may here be observed that the Hebrew word for a consecrated prostitute is קְדֵשָׁה , Kedeshah, derived from קָדשׁ , Kadosh, in its signification of separated, dedicated, because such women among idolaters were devoted to the service of the temples of their false deities, particularly those of Venus, and to the ancient priests of Bel, or Belus. Of such female devotees, instances are to be found in the present day attached to the Hindu temples.

The later Jews have their saints as well as the Christian Church; the word they use is קדשׁ , Kadosh. Their most celebrated saint is rabbi Judah Hak- kadosh (rabbi Judah the Holy). He lived about one hundred and twenty years after the destruction of the second Temple, and was the author of the Mishna (or text) of the Babylonian Talmud. They have also their devout men ( חסדי ם , Chasidim ) , who devote themselves to a religious life and to the study of their law, visit the dying, perform the rites for the dead, etc. Of such kind were the "devout persons" with whom Paul disputed ( Acts 17:17). In the New Test. the word Ἃγιος , as above, is used throughout wherever our version has "saint," and with the same signification as in the Sept. — viz. separated, dedicated, sanctified by consecration — because the Christians were then especially dedicated to God's service, in separation from the Jews and pagans, as the Jews had been before the "holy people" separated from the Gentiles. (See Holiness).

After the Christian era, the martyrs were considered as dignified saints in the same rank as the apostles — i.e. saints by profession and office, as distinguished from the saints, or holy and pious by character and conduct, such as have been eminent for religion and virtue, but not canonized. After some time canonization was extended also to confessors — that is, persons who during the persecutions against the Christians had made a resolute avowal and defense of their faith, and had suffered torture, banishment, or confiscation in consequence, but not actual martyrdom (see the monographs cited by Volbeding, Index Programmatum, p. 169). For some centuries there was no regular canonization in the Christian Church. By a tacit consent of the clergy the names of martyrs, etc., were inserted as saints in a kind of ecclesiastical register, called a diptych. It was not till about the 9th century that solemn and formal canonization, with its particular ceremonies, began to be regularly practiced. At present, in the Church of Rome, the ceremony of beatification, or being pronounced blessed by the pope, must precede canonization, and cannot take place till fifty years after death. (See Canonization). The word is generally applied by us to the apostles and other holy persons mentioned in the Scriptures; but the Romanists make its application much more extensive, as, according to them, all who are canonized are made saints of a high degree. Protestants, in applying this term to the sacred writers, are very inconsistent; for though they say St. John, St. Peter, St. David, they never use St. Isaiah, St. Habakkuk, etc. The practice has even extended to naming churches after certain saints. (See Patron Saints).

Concerning the bodies of the saints which arose and came out of their graves after the resurrection of Christ ( Matthew 27:50), it is believed that they were persons who believed in him and waited for him in hope, as old Simeon had done ( Luke 2:25), but who had died before his resurrection, and who were thus favored to be an example of the general resurrection, and to whom Christ alluded ( John 5:25), "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live;" and of whom Paul speaks, "Now is Christ risen from the dead, and become the first fruits of them that slept," because his resurrection was the signal for theirs. It appears that these persons must have been deceased during the then present generation; for they went into Jerusalem, and appeared unto many, who could not have recognized them had they been much longer dead. We may here observe that when the word saint or saints ( Ἃγιος , Ἃγιοι ) is used in the New Test. relative to persons deceased, it is to be understood of the spirits of the just (without any distinction of office or character) made perfect. (See Resurrection).

The Nuttall Encyclopedia

A name applied to a holy or sacred person, especially one canonised; in the plural it is the name assumed by the Mormons.