Many believers don’t see the importance of regular church attendance. Members of Northend Prince of Peace Lutheran Church in Seattle received a special announcement in the mail, listing the many things that would be done for them at church on the following “no-excuse-to-stay-home Sunday.”

According to the pastor, cots would be available for those who say Sunday is their only day to sleep. Eye drops would be supplied for those who have red eyes from watching late Saturday-night TV shows. There would be steel helmets for those who say the roof would cave in if they ever went to church, blankets for persons who think the church is too cold, fans for those who say it is too hot, scorecards for those wishing to list all the hypocrites present, TV dinners for those who can’t go to church and also cook dinner. Finally, the sanctuary would be decorated with Christmas poinsettias and Easter lilies for those who have never seen the church without them.169

ekklesia (ἐκκλησία, 1577), from ek, “out of,” and klesis, “a calling” (kaleo, “to call”), was used among the Greeks of a body of citizens “gathered” to discuss the affairs of state, Acts 19:39. In the Sept. it is used to designate the “gathering” of Israel, summoned for any definite purpose, or a “gathering” regarded as representative of the whole nation. In Acts 7:38 it is used of Israel; in 19:32, 41, of a riotous mob. It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, “I will build My Church,” Matt. 16:18, and which is further described as “the Church which is His Body,” Eph. 1:22; 5:23, (b) in the singular number (e.g., Matt. 18:17, RV marg., “congregation”), to a company consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1:1;2 Thess. 1:1; 1 Tim. 3:5, and in the plural, with reference to churches in a district.

hagiazo (ἁγιάζω, 37), “to make holy” (from hagios, “holy”), signifies to set apart for God, to sanctify, to make a person or thing the opposite of koinos, “common”; it is translated “Hallowed,” with reference to the name of God the Father in the Lord’s Prayer, Matt. 6:9; Luke 11:2. See SANCTIFY.

1. hagios (ἅγιος, 40), akin to A, Nos. 1 and 2, which are from the same root as hagnos (found in hazo, “to venerate”), fundamentally signifies “separated” (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred.

(a) It is predicated of God (as the absolutely “Holy” One, in His purity, majesty and glory): of the Father, e.g., Luke 1:49; John 17:11; 1 Pet. 1:15, 16; Rev. 4:8; 6:10; of the Son, e.g., Luke 1:35; Acts 3:14; 4:27, 30; 1 John 2:20; of the Spirit, e.g., Matt. 1:18 and frequently in all the Gospels, Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in 2 Tim. 1:14; Titus 3:5; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20.

(b) It is used of men and things (see below) in so far as they are devoted to God. Indeed the quality, as attributed to God, is often presented in a way which involves divine demands upon the conduct of believers. These are called hagioi, “saints,” i.e., “sanctified” or “holy” ones.

This sainthood is not an attainment, it is a state into which God in grace calls men; yet believers are called to sanctify themselves (consistently with their calling, 2 Tim. 1:9), cleansing themselves from all defilement, forsaking sin, living a “holy” manner of life, 1 Pet. 1:15; 2 Pet. 3:11, and experiencing fellowship with God in His holiness. The saints are thus figuratively spoken of as “a holy temple”, 1 Cor. 3:17 (a local church); Eph. 2:21 (the whole Church), cp. 5:27; “a holy priesthood,” 1 Pet. 2:5; “a holy nation,” 2:9.