Whether found in the Hebrew of the Old Testament or the Greek of the New Testament, three words arise from the same root, namely, holy, saint, sanctify (see Sanctification). No induction of holiness truth will be complete, therefore, which does not include all passages where these three words appear.

A thing may be holy because of its relation to God—for example, the holy place, the holy of holies. A thing may be holy because of actual association with Him or divine purpose—for instance, a holy nation, holy brethren.

Those who would live unto God and in fellowship with Him are enjoined to be holy in life. Since the Creator is holy in Himself, quite apart from all evil (Ps. 22:3; 1 John 1:6; James 1:17), the obligation to be holy—simply of course because He is holy—rests alike upon all God's creation. To sum it all up:

a. God is holy (Ps. 99:1-9; Isa. 6:2-3; Hab. 1:13; 1 John 1:5).

b. Being set apart or sanctified, some men are holy (Heb. 3:1).

c. Some angels are holy, being separate from evil (Matt. 25:31).

An unusual text appears in the words: "Ye shall be holy; for I am holy" (Lev. 11:44; cf. I Pet. 1:16). Man the creature is plainly required to be like his Creator. This obligation is unusual and constitutes an inherent or intrinsic law, binding on all created beings. After one is saved and brought into vital union with Christ a new responsibility is engendered to walk worthy of salvation, and this means to be as He was in this world.

The holiness of man is subject to a threefold consideration:

a. What is known as positional (Luke 1:70; Acts 20:32; 1 Cor. 1:2; 6:11; Eph. 4:24; Heb. 3:1; 10:10,

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