@GRACE ambassador Interesting to see the order of words there: 'spirit, soul and body..."
HOLINESS (Heb. qōdesh; Gk. hagiōsunē; in both cases “separation,” or “setting apart,”
holy, from Saxon, “halig,” “whole,” “sound”). Holiness is a general term used to indicate
sanctity or separation from all that is sinful, impure, or morally imperfect; i.e., it is moral
wholeness. The term is used with reference to persons, places, and things.
Holiness of God. Holiness is one of the essential attributes of the divine nature. It is, on
the one hand, entire freedom from moral evil and, on the other, absolute moral perfection.
The Scriptures lay great stress upon this attribute of God (Ex. 15:11; 1 Sam. 2:2; Pss. 71:22;
99:9; 111:9; Isa. 6:3; Hab. 1:12; Rev. 15:4; etc.). Of great consequence in this connection is
the revelation of God’s holiness in the character and work of Jesus Christ. (Regarding the
NASB New American Standard Bible
NIV New International Version
sinlessness of Christ, see the discussion “The Uniqueness of Christ as a Person” in the article
Jesus Christ; and also the article Atonement).
By the holiness of God, it is not implied that He is subject to some law or standard of
moral excellence external to Himself, but that all moral law and perfection have their eternal
and unchangeable basis in His own nature. He is the One in whom these eternal sanctities
reside, who is Himself the root and ground of them all. In this sense it is said without
qualification, “There is none holy like the Lord” (1 Sam. 2:2); “Thou alone art holy” (Rev.
15:4).
The holiness of God is set before us in the Scriptures as of great practical consequence.
(1) It is the special ground of reverence, awe, and adoration (Pss. 71:22; 111:9; Isa. 6:3; etc.).
(2) It is the standard of all holiness (Matt. 5:48; 1 Pet. 1:6; etc.). (3) It implies necessarily the
divine opposition to, and condemnation of, all sin (Hab. 1:13; 1 Sam. 6:20; Isa. 6:5; etc.). (4)
The contemplation of this attribute is accordingly peculiarly adapted to awaken or deepen
human consciousness of sin. See Scriptures above referred to. (5) It is revealed to men,
nevertheless, as setting before them the highest end of their aspiration, hope, and endeavor
(Ex. 19:6; Lev. 20:7; Heb. 12; 1 Pet. 1:16).
Holiness in Moral Creatures Generally. The Scriptures represent the unfallen angels as
“holy” (Matt. 25:31; Mark 8:38); men are also in many instances represented thus (2 Kings
4:9; 2 Chron. 35:3; Ezra 8:28; Mark 6:20; 1 Pet. 2:5).
But in all such cases the following distinctions are to be borne in mind: (1) Holiness of
the most exalted type in the creature, as in the holy angels, is less than the holiness of God.
Their holiness is perfect conformity to the will of God, One infinitely superior to themselves.
The holiness of God is absolute; its law is in the perfection of His own Being. (2) God is in
the most complete sense separate from evil. In Him is no possibility of sin. With infinite
comprehension He perfectly measures the enormity of sin and hates it with a perfect hatred.
The angels are finite in their capacities, and, however holy, there exists for them at least the
abstract possibility of sinning. For this reason it is written, “There is no one holy like the
Lord” (1 Sam. 2:2); “He puts no trust even in His servants; and against His angels He charges
error” (Job 4:18), and, “Behold, he puts no trust in his holy ones, and the heavens are not pure
in His sight” (15:15). In connection with the last passage, Dillmann says, “In comparison
with the all-transcending holiness and purity of God, the creatures which ethically and
physically are the purest are impure.”
Holiness in Man. We may note: (1) In many cases the holiness ascribed to men in the
Scriptures is simply ceremonial and formal. They are persons “separated,” “set apart,” or
dedicated to holy services. They were expected or required along with this outward
dedication, however, to lead holy lives and to be inwardly dedicated, a requirement
frequently overlooked. Thus the priests and the Levites are spoken of in the OT as “holy.” (2)
The holiness predicated or required of men, upon which the Scriptures everywhere lay almost
exclusive stress, is that of character and conduct. (3) Man appears before us in the Scriptures
as a fallen being, by nature unholy and sinful. Created in the image of God, he has lost one of
the most essential features of that image—holiness. (4) Holiness, so far as it appears in man,
is an outcome of God’s gracious work in salvation and yet not without the proper exertion of
one’s own free will and the putting forth of strenuous effort (Eph. 4:22–24). (5) Exalted
attainments in holiness are possible for men and often realized in this life (Luke 1:75; 2 Cor.
7:1; 1 Thess. 3:13). (6) The whole tone of Scripture accords with the weighty exhortation
“Pursue peace with all men and the sanctification without which no one will see the Lord”
(Heb. 12:14). (6) The NT teaches that the believer was sanctified positionally when he was
saved by virtue of his being presented “in Christ” (1 Cor. 1:2, 30), that he is being sanctified
experientially as he reckons upon his position in Christ (Rom. 6:11), and that he will be
ultimately sanctified in the sense of full conformity to Christ in glorification (Rom. 8:30). See
Sanctification.
Holy Place, Things, etc. The Scriptures also ascribe holiness to places (e.g., the Temple
and the “Holy of Holies”) and to things such as altars and other accessories of worship. By
holiness in such instances is meant “separation” or dedication to holy uses, and of course
there is implied no moral quality or inherent sanctity in the objects themselves. They were to
be treated with reverence, as should churches and accessories of worship in these days,
because of the holiness of God to whose service they are dedicated. See Holiness,
Ceremonial.
BIBLIOGRAPHY: R. Otto, The Idea of the Holy (1929); N. H. Snaith, Distinctive Ideas of the Old
Testament (1944), pp. 21–50; J. C. Ryle, Holiness (1952); S. Charnock, The Existence and
Attributes of God (1958), pp. 440–532; S. Neill, Christian Holiness (1960); W. Eichrodt,
Theology of the Old Testament (1961), 1:270–82; O. R. Jones, The Concept of Holiness
(1961); G. von Rad, Old Testament Theology (1962), 1:203–12, 272–79; R. C. Sproul, The
Holiness of God (1985).
Unger.
