BIBLICAL DEVELOPMENT

The Idea Of Holiness (1) In The Old Testament (2) In The New Testament

(1) Holiness in the Old Testament -- The teaching of Scripture is always progressive. Beginning with a seed thought, it carries the reader through stages more or less defined, until maturity is reached. Remembering this would save us from many mistakes in our interpretation of revealed truth, and not least among that truth, in the subject of holiness. As an example of the danger here, we relate the following.

Some years ago we took up for perusal a book on the subject of full salvation in which, to our amazement, the author took the characteristics of the new birth as set forth in John's first Epistle and applied them to the life of one of the patriarchs recorded in the Book of Genesis. Then, because the Old Testament character did not measure up to the New Testament standard, he promptly declared that up to that period he could not possibly have known any saving relationship with God. Now to any thoughtful mind that is obviously unfair, and had the writer been familiar with the most elementary principles of sound exegesis he would not have made such a glaring mistake. Every character must be judged by the period in which he lives. It is said of Noah, for instance, "Noah was a just man, and perfect in his generations" (Gen. 6:9). There is the key, "in his generations." It is only according to the light of his generation that he can be measured when we say that he "was perfect ... and walked with God."

What we say of men, we may say also of words. A correct exegesis of any word must be according to its thought content in the age in which it was used. The thought content of a word in one age is not necessarily the same as that of the same word in another age, therefore to take any word out of its immediate historical setting and interpret it in the light of an earlier or later day is to so "wrest the Scriptures" that we do not "rightly divide the Word of truth." In the process of years, words change. Some develop, some deteriorate, while some take on an entirely new complexion.

Take, for instance, two words found in our English version of the Thessalonian Epistles: I Thess. 4:15: "Prevent" -- meaning to precede, or to go before. 2 Thess. 2:7: "Let" -- meaning to restrain, or to hinder. The danger, therefore, is twofold: To make their original meaning the fixed meaning for all time, thus limiting their later use. To put into their earlier usage a later thought content, thereby overloading their original use. This must be carefully remembered in our word study on the subject before us. Dr. J. Agar Beet has reminded us that in both Testaments the words "holy" and "hallow" correspond exactly to "saint" and "sanctify," and that holiness is the state resulting from the act of sanctification. Says he, "That we have two families of words expressing one idea results from the composite structure of our language in which a Latin super structure is built on a German foundation. From each of these languages we derive words conveying the idea of holiness" (Holiness Symbolic and Real, pp. 13-14).

The great truth of full salvation is so clearly woven into the texture of both Old and New Testaments that, turn where you will, some phase of it is not difficult to find. In promise, prayer, and precept; in symbol, statement and inwrought personal experience, it is the grand theme of the entire book. Our purpose in this section, however, is not to deal with the subject in its wider relations, but to trace the development of the thought content of those leading words, holy and sanctify. We do so because of the assertion so often met, namely, that sanctification is merely to be set apart. We want the word to speak for itself in its numerous settings.

In the book of Genesis, the word holy does not occur, and the word sanctify is used only once, then with regard to the Sabbath (Gen. 2:3). Coming to the book of Exodus, however, we find that throughout the remainder of the Pentateuch the words are more conspicuous; then they appear again in the Books of Chronicles, Psalms, Isaiah, and Ezekiel. As used in the Old Testament, these words are to be generally regarded as distinctly relative, and denoting devotion to deity. They are applied to persons, places, objects, seasons, and so forth, all of which Jehovah here regards as exclusively His own. They have no human owner, and none may touch them except at Jehovah's bidding. The underlying thought throughout is that of separation, the moral element not, as yet, having become a distinctive part, except, of course, as it is implied in the personal devotion of intelligent beings to God. In all, however, this thought is foremost sanctification is complete separation unto God, and holiness is freedom from defilement.

The words are used:

1. In relation to persons.

(2) Holiness in the New Testament -- While in the Old Testament words "sanctify" and "holy" we find a general limitation to the separation idea, other facts are to be recognized which ultimately result in a permanent deepening of the thought content of the word. Distinct promises are made concerning inner spiritual experience. That of heart circumcision (Dent. 30:6). That of heart cleansing (Ezek. 36:25, 26; Zech. 13:1). That of spiritual health (Jer. 33:3-9). That of an inwardly written law (Jer. 31:31-34). Deep inward cravings are felt for a sustained personal contact with God. Not in all. Not necessarily in one all the time, but again and again as the Law Age proceeds, such indications are to be distinguished.

Example, Psa. 42:1, 2; 63:1; 84:2. Desperate souls, leaping in advance of their fellows, entered into a life of definite blessing and close communion. Of Enoch it is said that he "walked with God" (Gen. 5:24). Abram so contacted Deity as to receive a change of name and be given that mighty Abrahamic covenant (Gen. 12, and onward). Jacob, the supplanter, became Israel the prince with God (Gen. 32). Moses had amazing spiritual contact and knew God "face to face" (Deut. 34:10). Of Noah (Gen. 6:9) , Job (Job 1:1) , Asa (I Kings 15:14) , and others, it is declared that they were perfect. David is found confessing his inborn depravity and crying to God for a clean heart (Psa. 51) , while Isaiah, suddenly conscious of and confessing his inward corruption, is assured that his "iniquity is taken away, and his sin purged" (Isa. 6:7).

Thus, opening the New Testament, we pick up again our two theme words "sanctify" and "holy," and find that they have now two distinct ideas, one having yet something of the nature of Old Testament separation, while the other has absorbed within itself the fuller and deeper thought which struggled for expression in earlier days and at last found its completion in the person of Christ and the fact of Calvary, and in the outpoured Spirit of Pentecost. Sanctification, then, has now two distinctive ideas, that of separation and that of purification.

1. The idea of separation. As Dr. Agar Beet reminds us (Holiness Symbolic and Real) , there is a very real sense in which the writers of the New Testament take into their teaching the Old Testament idea of sanctification. In the Gospels, Old Testament passages are quoted and endorsed, as, for example: God's claim on the firstborn (Ex. 13:2; Luke 2:23). The altar sanctifying the gift (Ex. 29:37; Matt. 23:17-19). Jerusalem, the Holy City (Neh. 11:1; Matt. 4:5). Sanctification of Jehovah's name (Ezek. 36:23; Matt. 6:9). In the Epistles we find the separation idea incorporated into church truth; thus, all believers are designated "saints," and by reason of their saving relationship to Jesus Christ are spoken of as "sanctified." They are "sanctified in Christ Jesus," and "called saints" (see I Cor. 1:2; Acts 9:13, 32, 41; 26:10; Jude 3). This fact that they are "sanctified in Christ Jesus" and spoken of in general as "saints" does not guarantee any depth of personal sanctity, but simply indicates their separation from the world and their spiritual relationship to Jesus Christ (see John 15:18, 19; 17:6,14-16). It is the position of a justified soul, "a babe in Christ" (I Cor. 3:1). "Being justified by faith, we have peace with God" (Rom. 5:1). "There may be now no condemnation" (Rom. 8:1) , but there is still "carnality," as 1 Cor. 3:1-4 states, and the remainder of the Epistle clearly indicates. Some have chosen to call this "objective" holiness a divine imputation because of a Christward relation. This idea of imputation is not without Scriptural sanction if regarded in its preliminary aspect, and not forced, to the detriment of its companion truth which we shall now take up.

2. The idea of purification. The emphasis on the deepened thought content began with our Lord Himself (see John 17:9-19). In this prayer He deliberately limits His petition to His own people (ver. 9). Two outstanding facts will be noted: a. He acknowledges their separation." "They are not of the world, even as I am not of the world" (ver. 14). There, at once, is the Old Testament idea sanctification by relationship. But that, now, is far from being sufficient, for Calvary and Pentecost are at hand. b. He prays for their "sanctification." If, in the mind of the praying Christ, the idea of sanctification had no deeper thought content than that of the separated life, we have here one of the grossest examples of tautology to be found in any literature. Thus interpreted it would read, "They are already separated; separate them." Such an expression would not even make sense.

The marginal reading of verse 19 gives us at least a hint of the deeper meaning. "That they may be truly sanctified. "

This being "truly sanctified" takes up into itself not merely the Old Testament separation fact, but also the fulfillment of its mighty promises and the satisfaction of its deep heart cravings. deep heart Now, the promised heart circumcision could be performed. (Compare Deut. 30:6; Col. 2:11). Now, the promised heart cleansing could be realized. (Compare Ezek. 36:25, 26; Zech. 13:1; Matt. 5:8; Acts 15:8, 9; 1 John 1:7-9). Now, the promised spiritual health could be enjoyed. (Compare Jer. 33:3-9; Rom. 6:22). Now, the promised inwardly written law could be realized. (Compare Jer. 31:31-34; Heb. 8:6-13). The Master's prayer, "that they may be truly sanctified" (John 17:19) , finds a corresponding passage in I Thess. 5:23, 24, where the apostle expresses what is virtually a prayer for the Thessalonian Christians that the God of peace Himself would "sanctify them wholly."

Again we say that if nothing more had been intended than sanctification in the Old Testament sense, or than its elementary New Testament idea of imputation, Paul also would have been guilty of the same tautology of which we spoke when referring to John 17:19. In this Thessalonian epistle, chapter one indicates the spiritual experience of the Thessalonian believers, a summary of which may be stated as follows:

They are recognized as being "in God" (ver. 1). They are a people for whom he is continually thanking God (ver. 2). They are a people whose experience left a fragrant memory (ver. 3:4). They are a people in whom the Holy Ghost has produced much assurance (ver. 5). They are a people who exhibited joy in affliction, and became distinct samples of the grace of God (ver. 6). They are a people overflowing with missionary activity (ver. 7). They are a people who have made a clean cut separation from the world and things which concerned their past lives (ver. 9). They are a people who are thrilled with the Advent hope and look for their returning Lord (ver. 10). It is to these souls that the apostle writes, suggesting that in their experience there is yet a "lack"; they need that "their hearts should be stablished unblamable in holiness" (ch. 3:10, 13). He tells them, "This is the will of God, . .. your sanctification"; and "God has not called you unto uncleanness but unto holiness" (ch. 4:3, 7). Then, after some very practical exhortations, he concludes, "And the God of peace himself sanctify you wholly . . ." (ch. 5:23, 24). It is evident, then, that to be "sanctified wholly" in the Pauline thinking is to recognize the Calvary provision for a complete destruction of the old nature, and on that basis to "reckon yourselves dead indeed unto sin and alive unto God" (see Rom. 6:6-11).