Category: Holiness

Jonathan Edwards ((1703-1758) remains one of America’s greatest biblical theologians, While many may be familiar with many of his sermons, articles and books, we are excerpting portions of his sermon entitled The Way of Holiness. Edward’s sermon has thoroughly increased my understanding of, and passion for, biblical holiness.

We have thus far seen how Edwards defines holiness. First, holiness is a conformity of the heart and the life unto God. Second, holiness is a conformity to Jesus Christ. Third, holiness is a conformity to God’s laws and commands.

Edwards’ second major proposition is that those who do not possess this previously mentioned holiness, in all three categories, are not true believers in Jesus Christ. Edwards’ sermon text is as follows.

Those that have not this holiness are not in the way to heaven. Those that are not thus conformed to God, to Christ, and God’s commands, are not in the way to heaven and happiness; they are not traveling that road; the road they are in will never bring them there. Whatever hopes and expectations they may have, they will never reach heaven to eternity except they alter their course, turn about, and steer [towards] another point; for the way is a way of holiness, and the unclean shall not pass over it.

Christ said that it was easier for a camel to go through the eye of a needle, than for a rich man to enter into heaven, but yet he left it absolutely possible with God that it might be; but he said positively and without exception that except a man be born again, he cannot see the kingdom of God. None but those that are holy are in the way to heaven, whatever profession they may make, whatever church they may be in: for in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creature.

Whatever external acts of religion they may perform, however they may be constant attendants on the public or family worship, and live outwardly moral lives; yea, what is more, if they speak with the tongues of men and angels, though they could prophesy and understand all mysteries and all knowledge, and though they have faith that they can remove mountains; though they bestow all their goods to feed the poor, and though they give their very bodies to be burnt: yet if they have not charity or holiness ­ which is the same thing, for by charity is intended love to God as well as man ­ though they have and do all those things, yet they are nothing; they are as a sounding brass or a tinkling cymbal (see I Cor. 13). It is good that we should be thoroughly convinced of the most absolute and indispensable necessity of a real, spiritual, active and vital yea, immortal ­ holiness.

Edwards was not advocating a works based salvation. Rather, he was echoing the biblical doctrine that true believers in Jesus Christ will evidence true saving faith by their good works (James 2:14-26). In other words, while justification is by grace alone, through faith alone in the person and work of Jesus Christ alone, it is to be followed by sanctified and holy living and works done for the glory of God alone.

Soli deo Gloria!

 

Jonathan Edwards ((1703-1758) remains one of America’s greatest biblical theologians, While many may be familiar with many of his sermons, articles and books, we are excerpting portions of his sermon entitled The Way of Holiness. Edward’s sermon has thoroughly increased my understanding of, and passion for, biblical holiness. I trust that it will have the same impact upon you. Edwards’ sermon text is as follows.

What is holiness? I shall answer to this question in three things which fully comprehend the nature of holiness, which are not in themselves distinct as so many parts of holiness, but the same thing in three different lights, to give us the fuller understanding of it.

First, holiness is a conformity of the heart and the life unto God. Whatever outward appearance men may make by their external actions, as if they were holy, yet if it proceeds not from a most inward heart and sincere holiness within, it is nothing. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart all that he did was not acceptable to God, who searches the hearts and tries the reins of the children of men, and must be worshipped in spirit and in truth.

And whatever holiness they may pretend to have in their hearts, whatever hypocritical pangs of affection they may have had, it is all to no purpose except it manifest itself in the holiness of their lives and conversations: James 1: 26­-27, “If any man among you seem to be religious, and bridles not his tongue but deceives his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” And in the second chapter, eighteenth verse: “Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.” And in the nineteenth and twentieth verses, “Thou believes that there is one God; thou does well: the devils also believe and tremble. But wilt thou know, O vain man, that faith without works is dead?” So that there must be a conformity of both heart and life to God, in order to true holiness.

Holiness is the image of God, his likeness, in him that is holy. By being conformed unto God is not meant a conformity to him in his eternity, or infinity, or infinite power. These are God’s inimitable and incommunicable attributes; but a conformity to his will, whereby he wills things that are just, right, and truly excellent and lovely; whereby he wills real perfection, and goodness; and perfectly abhors everything that is really evil, unjust, and unreasonable. And it is not only a willing as God wills, but also a doing as he does: in acting holy and justly and wisely and mercifully, like him. It must become natural thus to be, and thus to act; it must be the constant inclination and new nature of the soul, and then the man is holy, and not before.

Second, (holiness) is a conformity to Jesus Christ. Christ Jesus is perfectly conformed unto God, for he is God. He is his express image. Now Christ is nearer to us in some respects than God the Father, for he is our Mediator and is more immediately conversant with us; John 1:18, “No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.” Jesus Christ, he has been with us in the flesh and as one of us he appeared in the form of a servant, and we have seen his holiness brightly shining forth in all his actions. We have seen his holy life; we have a copy drawn, and an example set for us.

Now holiness is a conformity unto this copy: he that copies after Jesus Christ, after that copy which he has set us and which is delivered to us by the evangelists, is holy. He that diligently observes the life of Christ in the New Testament need not be at a loss to know what holiness is. Christ commands us to follow his example: Matt. 11::29, “Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.”

Have you ever read the four Gospels, and did you not observe in the life of Christ wonderful instances of humility, love to God, love to religion; wonderful instances of zeal for God’s glory, steadfastness in resisting temptations, entire trust and reliance on God, strict adherence to all his commands; astonishing instances of condescension, humility, meekness, lowliness, love to men, love to his enemies, charity and patience? Why, this is holiness. When we imitate Christ in these things, then are we holy, and not till then.

Third, holiness is a conformity to God’s laws and commands. When all God’s laws without exception are written in our hearts, then are we holy. If you can go along with David in Psalm 119, where he speaks of his love and delight in God’s law, in your own experience; when a man feels in some good measure what David declares concerning himself towards the law of God, then may God’s law be said to be written in his heart. By God’s law I mean all his precepts and commands, especially as they are delivered to us in the gospel, which is the fulfillment of the law of God. If you feel Christ’s Sermon upon the Mount engraved on the fleshly tables of your hearts, you are truly sanctified.

The new covenant is written in the hearts of those that are sanctified, of which the prophet Jeremiah speaks, 31:31,33, “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. This shall be my covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”

The commands and precepts which God has given us are all pure, perfect, and holy. They are the holiness of God in writing, and, when the soul is conformed to them, they have holiness of God upon their hearts; 11 Cor. 3:3, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” When the soul is molded and fashioned according to the image of God, the example of Christ and the rules and gospel, then it is holy, and not else.

 Soli deo Gloria!

 

“Those only that are holy are in the way to heaven.” Jonathan Edwards

Jonathan Edwards ((1703-1758) remains one of America’s greatest biblical theologians, While many may be familiar with many of his sermons, articles and books, we are excerpting portions of his sermon entitled The Way of Holiness. Edward’s sermon has thoroughly increased my understanding of, and passion for, biblical holiness. I trust that it will have the same impact upon you. Edwards’ words are as follows.

Many are not sensible enough of the necessity of holiness in order to salvation. Everyone hopes for heaven, but if everyone that hoped for heaven ever got there, heaven by this time would have been full of murderers, adulterers, common swearers, drunkards, thieves, robbers,, and licentious debauchers. It would have been full of all manner of wickedness and wicked men, such as the earth abounds with at this day. There would have been those there that are no better than wild beasts, howling wolves, and poisonous serpents; yea, devils incarnate, as Judas was.

What a wretched place would the highest heavens have been by this time if it were so: that pure, undefiled, light and glorious place, the heavenly temple, would be as the temple of Jerusalem was in Christ’s time, a den of thieves; and the royal palace of the Most High the holy metropolis of the creation, would be turned into a mere hell. There would be no happiness there for those that are holy. What a horrible, dreadful confusion would there be if the glorious presence of God the Father; the glorified Lamb of God; and the Heavenly Dove, spirit of all grace and original of all holiness; the spotless, glorified saints; the holy angels; and wicked men, beasts and devils were all mixed up together!

Therefore, it behooves us all to be sensible of the necessity of holiness in order to salvation; of the necessity of real, hearty and sincere inward and spiritual holiness, such as will stand by us forever and will not leave us at death, that sinners may not be so foolish as to entertain hopes of heaven, except they intend forthwith to set about repentance and reformation of heart and life. Wherefore, this is what we are now upon: to show the necessity of holiness, and this we shall do in these three things”

First, show what holiness is. Second, show that those that have it not are not in the way to heaven. Third, show the reasons why it must needs be so.

Soli deo Gloria!

 

 

“And a highway shall be there, it shall be called the Way of Holiness; the unclean shall not pass over it.” (Isaiah 35:8)

Jonathan Edwards ((1703-1758) remains one of my heroes of the Christian faith. Many consider him, to this day, the greatest theologian America ever produced. While familiar with many of his sermons, articles and books, I was unaware of his treatise entitled The Way of Holiness.

I have discovered this brief article by Edwards to be thoroughly stimulating in my understanding of, and passion for, biblical holiness. I trust that you will too.

For the next several days, I will be sharing excerpts from Edwards’ The Way of Holiness. May you also be stimulated to a greater passion for, along with a greater understanding of, holiness as I was. Edwards’ words will be italicized. You will obviously notice that Edwards’ English grammar is 18th century in style.

Observe in our text (Isaiah 35:8) the subject spoken, that is, the way to salvation: “An highway shall be there, and a way.” This highway is the common and only way to heaven, for the way to heaven is but one. There is none ever get to heaven except they walk in this way. Some men don’t get to heaven one way and others another, but it is one highway that is always traveled by those that obtain heaven.

It is the same narrow way that Christ tells us of. Some don’t go to heaven in a broad way, and others in a narrow; some in an easy and others in a difficult way; some in a way of self-­ denial and mortification, and others in a way of enjoyment of their lusts and sinful pleasures; some uphill and others down: but the way to heaven is the same, and it is the highway here spoken of. There is only one highway or common road, and no by-paths that some few go to heaven in, any exceptions from the rest.

If we seek never so diligently, we shall never find out an easier way to heaven than that which Christ has revealed to us. We cannot find a broader way, but if we go to heaven, the way is so narrow that we must rub hard to get along and press forward. The kingdom of heaven must suffer violence; it must be taken by force, or else it never will be taken at all. If we don’t go by the footsteps of the flock, we shall never find the place where Christ feeds, and where he makes his flock to rest at noon.

It appears that the way here spoken of is the way of salvation, by the last verse of the chapter. When speaking of this way, it is said, “the ransomed of the Lord shall return and come to Zion,” etc. “Zion” is the common appellation by which, in the Old Testament, the church both militant and triumphant is signified.

In the words observe the holy nature of this way described: first, by the name by which it is called, “the way of holiness”; “and it shall be called the way of holiness.”

Secondly, the holiness of those that travel in it, and its purity from those that are unclean, or unholy; “the unclean shall not pass over it.” No wicked person shall ever travel in this way of holiness.

To the same purpose is the next verse, “No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there.” That is, none of the wicked men of this world, which are like lions or ravenous beasts more than like men: in their eager raging and lustful appetites and evil affections, or by their insatiable covetousness, are like hungry wolves, are violently set upon the world and will have it, whether by right or by wrong. Or make themselves like ravenous beasts by their proud, invidious, malicious dispositions, which is directly contrary to a Christian spirit and temper. They are more like wild beasts than Christians, that are wrongful and injurious, are all for themselves and the satisfying their own appetites, and care nothing for the welfare of others, their fellowmen that are of the same blood, make a god of their bellies, and therein resemble tigers and wolves.

“Now,” says the Prophet, “none such shall go upon this highway to Zion; such unclean and ravenous beasts shall not be found there. No, but the redeemed shall walk there, and the ransomed of the Lord shall return and come to Zion.” This way is a way of holiness and not to be defiled by wicked persons. That in Rev. 21:27 will serve well for an explication of these words: “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb’s book of life.”

Soli deo Gloria!

 

 

 

 

In the New Testament Scriptures, the ceremonial holiness prominent in the Old Testament Pentateuch withdraws to the background. The Jews in Jesus’ time sought a ceremonial holiness by works (Mark 7:1–5). The New Testament stresses ethical holiness rather than the formal or ritualistic dimension of holiness (Mark 7:6–12). With the coming of the Holy Spirit, the early church understood that holiness in the Christian life was a profound internal reality that should govern not only an individual’s thoughts and attitudes but also external behavior.

The NT Greek equivalent of the common Hebrew word for holiness (agios; hagios) signifies an inner condition of liberty from moral guilt and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. In other words, holiness is an internal and external separation from the profane and also a dedication to the service of the Lord.

The New Testament writers assumed people knew the OT attribute of holiness. Therefore, holiness, as ascribed to God, is found in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he commanded his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Matthew 6:9, kjv).

In the book of Revelation the Father’s moral perfection is emphasized with the threefold ascription of holiness borrowed from Isaiah 6: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Revelation 4:8, rsv; cf. Isaiah 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Luke 1:49).

The holiness of Jesus Christ is clearly set forth in the NT. Luke (Luke 1:35; 4:34), Peter (Acts 3:14; 4:27–30), the writer of Hebrews (Hebrews 7:26), and John (Revelation 3:7) ascribe holiness to both the Father and the Son.

Since the Holy Spirit comes from God the Father, discloses his holy character, and is the instrument of God the Father’s holy purposes in the world, he also is absolutely holy (Matthew 1:18; 3:16; 28:19; Luke 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (John 3:5–8; 14:16–17, 26).

Holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Ephesians 5:26, rsv). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Peter 2:9; cf. Ex 19:6).

However, the NT most often discusses holiness in relation to individual Christians. Believers in Christ are frequently identified as “saints,” literally meaning “holy ones.” This is because through faith God justifies sinners, pronouncing them “holy” or “saints” in his sight (Romans 1:7; I Corinthians 1:1-2; 2 Corinthians 1:1; Ephesians 1:1; Philippians 1:1; Colossians 1:1-2; Hebrews 13:24; I Peter 1:1-2).

As one commentator explains, “A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Corinthians 1:2, rsv). Despite their problems, the Corinthian believers were “holy ones” in Christ.”

The NT places great importance upon the issue of practical holiness in the Christian’s daily life and living. The God who freely declares a person righteous, by grace alone, through faith in the person and work of Jesus Christ alone also commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Peter 1:3-12).

Dr. Michael Horton writes, “In general terms, holiness underscores the Creator-creature distinction. God is majestic, glorious, beyond reproach. In a certain sense, holiness characterizes all of God’s attributes. Yet, holiness typically refers in Scripture to God’s ethical purity, which is especially evident against the backdrop of human sinfulness. However, because of God’s mercy, God’s holiness not only highlights his difference from us; it also includes his movement toward us, binding us to him in covenant love. In this way, God makes us holy. Nevertheless, only in Christ can God’s holiness be for us a source of delight rather than of fear of judgment. Therefore, God’s holiness is a marker not only of God’s distinction from the creation, but also God’s driving passion to make the whole earth his holy dwelling. Although God alone is essentially holy, he does not keep holiness to himself but spreads his fragrance throughout creation. God is holy in his essence; people, places, and things are made holy by God’s energies.”

May this survey of the New Testament regarding holiness rekindle your personal desire to be holy as God is holy. It is what God has called believers to be.

Soli deo Gloria!

 

 

^“And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5)

“We no longer live in a world in which God is conceived as being transcendent and holy. When people think about God today, they rarely conceive of him as “the Holy One of Israel,” but are more likely to think of him as a kind of buddy or friend. Though we are sometimes inspired in our worship to say “Wow!,” we are seldom induced to cry “Woe!” Dr. Michael Horton

Holiness is the chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary Old Testament (OT) word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.

In the OT, the holiness of God refers to his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct (separate) from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ezekiel 39:7), where holiness” emerges as a synonym for Israel’s God. Thus, the Scriptures ascribe to God the title “Holy” (Isaiah 57:15), “Holy One” (Job 6:10; Isaiah 43:15), and “Holy One of Israel” (Psalm 89:18; Isaiah 60:14; Jeremiah 50:29).

God’s holiness signifies that the Lord is separate from all that is evil and defiled (cf. Job 34:10). His holy character is the standard of absolute moral perfection (Isaiah 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil, even as He establishes a relationship with sinful people like Abraham, Moses and Samuel.

God demands holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the Lord your God am holy” (Leviticus 11:41-45; 19:1-2).

The holiness commanded in the OT was twofold: 1) external, or ceremonial; and (2) internal, or moral and spiritual. Ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Exodus 29), as were the Hebrew Nazarites, which means “separated ones” (Numbers 6:1–21). Prophets like Elisha (2 Kings 4:9) and Jeremiah (Jeremiah 1:5) were also sanctified for a special prophetic ministry in Israel.

However, the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called by God to develop the holiness of God’s own character in their lives (Leviticus 19:1-2; Numbers 15:40). Therefore, holiness is not just an outward submission to ceremonial laws but also an inward consecration to live before God, and man, in a way which is righteously and morally pure.

Dr. Michael Horton concludes today’s blog with these thoughts.

“In general terms, holiness underscores the Creator-creature distinction. God is majestic, glorious, beyond reproach. In a certain sense, holiness characterizes all of God’s attributes. Yet, holiness typically refers in Scripture to God’s ethical purity, which is especially evident against the backdrop of human sinfulness. However, because of God’s mercy, God’s holiness not only highlights his difference from us; it also includes his movement toward us, binding us to him in covenant love. In this way, God makes us holy. Nevertheless, only in Christ can God’s holiness be for us a source of delight rather than of fear of judgment.”

“Therefore, God’s holiness is a marker not only of God’s distinction from the creation, but also God’s driving passion to make the whole earth his holy dwelling. Although God alone is essentially holy, he does not keep holiness to himself but spreads his fragrance throughout creation. God is holy in his essence; people, places, and things are made holy by God’s energies.”

Are you prone to evaluate worship, both personal and corporate, by the word “wow” instead of the word “woe?” It is revealing that most of what we define as worship of the thrice holy God of Israel is designed to stimulate and excite our senses regarding the magnificence of man rather than awaken our intellects, wills and emotions to the holiness of God.

Dear LORD, awaken us anew, or for the very first time, to the awe and wonder of your holiness. May our hearts be broken and contrite before you.

Soli deo Gloria!  

 

 

 

 

 

^“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,” Colossians 3:12 (ESV)

The Scriptures set forth a threefold perspective regarding the doctrine of salvation. Salvation is the gracious work of and by God wherein He delivers the sinner from their sin. This deliverance is not only first from the penalty of sin, which is Hell, but also from the eventual presence of sin, which is Heaven. In between these two opposite extremes is a third perspective of salvation. This is God’s deliverance of the sinner from the power of sin during their time here on earth as converted Christians.

This threefold perspective of salvation leads us logically to a threefold perspective concerning the doctrine of holiness. The justified sinner will be completely holy, separate from sin, when they are ushered into the presence of God at the moment of physical death. Prior to their physical death, God commands the believer in Christ to become progressively holy, not only unto the Lord but also unto men (I Peter 1:13-16). This is only possible because the believer in Christ, as testified by today’s text, is positionally holy before the Lord.

The Apostle Paul explained that because the justified sinner has been raised with Christ, they are to seek the things that are above, where Christ is seated at the right hand of God (Colossians 3:1). Believers are to set their minds on the things of God (Colossians 3:2-4).

This involves a radical departure from one’s old, sinful life and lifestyle (Colossians 3:5-11). At the same time, believers are also to fulfill the obligation of daily taking on the character of the Lord Jesus Christ Himself (Colossians 3:12-4:6). How is this possible?

The believer in Christ is able to not only depart from their old sinful lifestyle but to also fulfill the obligation of mirroring the character of Christ because of three truths as to their new identity in Christ: Believers in Christ are chosen, holy and beloved before the Lord.

Paul called the Colossian Christians, and by extension all believers in Christ, God’s chosen ones. The word chosen (ἐκλεκτοὶ; eklektoi) means elect. It is from this biblical word that we derive the term “election.” This sovereign election by God of choosing to save sinners by grace alone, through faith alone, in Christ alone, is clearly taught in Scripture (John 6:37-65; Romans 9; Ephesians 1:3-5; 2:1-10; Philippian 1:1-6; Titus 1:1).

Believers in Christ are not only God’s chosen ones, but they also are beloved. To be beloved (ἠγαπημένοι; egapemenoi) means to be self-sacrificially loved. God chose to graciously love sinners unto salvation. They are the passive recipients and objects of His active love. This love was radially displayed in the substitutionary atonement by Jesus Christ on the cross (I John 4:7-11).

Thirdly, believers in Christ are not only God’s chosen ones and beloved, but they are also holy. As with the previous two characteristics, this third one describes what the believer is before God, and in Christ. To be holy (ἅγιοι; hagioi) is to be pure and dedicated unto God. Within this context, to be holy is not a goal to pursue but rather a position the believer occupies.

A parallel passage to what the Apostle Paul is writing to the Colossians is what he wrote to the church at Rome in Romans 3:21-26. “²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

The holiness within, and expressed by, the believer in Christ is known as the imputed righteousness of Christ. It is a gracious gift from God to be received by God-given faith in the person and work of Jesus Christ. There is no other way to either be positionally, or practically, holy before the Lord.

It is because of these three positional characteristics the believer in Christ possesses, that they can pursue the practical goal of holiness which includes, but not limited to, having compassionate hearts, kindness, humility, meekness, and patience. Holiness must express itself in practical ways in the believer’s life, or there will be no evidence of holiness at all and therefore, no evidence of conversion.

Have you ever considered yourself to be God’s chosen one, holy and beloved? In light of these positional truths of the believer’s identity in Christ, may each of us put into practice what each believer in Christ is in position before God.

Soli deo Gloria!

 

 

 

 

The subject of holiness has occupied the minds of many a Christian scholar, theologian and pastor. Here are some selected quotes in order to prime the pump, so to speak, as we begin this study of holiness.

W. Tozer (1897-1963), pastor and writer, explains that, “No man should desire to be happy who is not at the same time holy. He should spend his efforts in seeking to know and do the will of God, leaving to Christ the matter of how happy he should be. The stiff and wooden quality about our religious lives is a result of our lack of holy desire. Complacency is a deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people. A Pharisee is hard on others and easy on himself, but a spiritual man (a holy man) is easy on others and hard on himself. Wise leaders should have known that the human heart cannot exist in a vacuum. If Christians are forbidden to enjoy the wine of the Spirit they will turn to the wine of the flesh….Christ died for our hearts and the Holy Spirit wants to come and satisfy them.

Respected pastor Andrew Murray (1794-1866) writes, “The greatest test of whether the holiness we profess to seek or to attain is truth and life will be whether it produces an increasing humility in us. In man, humility is the one thing needed to allow God’s holiness to dwell in him and shine through him. The chief mark of counterfeit holiness is lack of humility. The holiest will be the humblest. Nowhere can we get to know the holiness of God, and come under His influence and power, except in the inner chamber. It has been well said: “No man can expect to make progress in holiness who is not often and long alone with God.” Just as a servant knows that he must first obey his master in all things, so the surrender to an implicit and unquestionable obedience must become the essential characteristic of our lives.  Let it be your business every day, in the secrecy of the inner chamber, to meet the holy God. You will be repaid for the trouble it may cost you. The reward will be sure and rich. Do not strive in your own strength; cast yourself at the feet of the Lord Jesus, and wait upon Him in the sure confidence that He is with you, and works in you. Strive in prayer; let faith fill your heart-so will you be strong in the Lord, and in the power of His might.”

 Theologian J.C. Ryle (1816-1900) explains that, “We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. I cannot see how any man deserves to be called “holy,” who willfully allows himself in sins, and is not humbled and ashamed because of them. I should as soon expect a farmer to prosper in business who contented himself with sowing his fields and never looking at them till harvest, as expect a believer to attain much holiness who was not diligent about his Bible reading, his prayers, and the use of his Sundays. I am convinced that the first step towards attaining a higher standard of holiness is to realize more fully the amazing sinfulness of sin.”

 Dr. Keith A. Mathison, currently professor of systematic theology at Reformation Bible College in Sanford, FL offers an insightful critique regarding the church’s attitude towards holiness today. “In the early centuries of the church’s existence, Christian apologists would sometimes appeal to the distinctively holy lives of Christians as evidence for the truth of Christianity. Would such an appeal be of any use today? According to numerous surveys, the behavior of professing Christians is not discernibly different from the behavior of those who profess other religions or no religion at all. The phrase one often hears on the lips of pagans who observe contemporary Christian behavior is: “The church is full of hypocrites.” This should not be. We worship a holy God who calls His people to be holy and who has provided the means by which they may be holy.”

 I find Dr. Mathison’s observation disturbing because I find it to be true. I wonder how often I have appeared to people in their minds as just another hypocritical Christian. Let each of us commit to be sincerely holy as the Lord Jesus Christ would have us be.

Soli deo Gloria!

 

 

 

 

 

 

What exactly is meant by the word “holiness” or “holy?” What does it mean when the Scriptures say God is holy? What do we mean when we say we are striving to be holy? Is it impossible to be holy or are there moments when a believer in Christ can indeed be holy as Jesus is holy?

Is holiness a state of mind? Or rather, is it being in the right place at the right time? Is a person holy when they go to church and unholy when they do not? Is it possible for an individual who misses a Sunday worship service to be more holy than another individual who attends?

Granted, these are difficult questions to immediately answer. They will require thoughtful exposition from God’s Word. They will also require an understanding that the subject of holiness, and the Christian’s pursuit of the same, has to be biblically evaluated in each circumstance a person finds themselves experiencing. There is not a set rule from Scripture that says “take this pill and you’ll be holy for the rest of your life.” Confusion and varied opinions abound regarding the meaning of, and the extent of, the believer’s ability to be holy.

One pastor comments by saying, “Of all the Christian subjects available I believe holiness is the most talked about. It is a subject upon which some Christians disagree. Some believe that we must be completely holy here on earth to merit a place in Heaven. Others believe that holiness is not at all necessary in our Christian walk, they believe that all of our sins, past, present and future are forgiven so we can live however we like. And still others believe that once we come to know Jesus as Savior that we will spend the rest of our earthly life desiring to follow the Holy Spirit Who leads us to be holy, in fact that true and complete holiness is progressive and only complete when we are in Heaven.”

Holiness is synonymous with the biblical doctrine of sanctification. Sanctification is often defined as pursuing a life of holiness. While justification is a sovereign act by God which occurs at a particular point in time, sanctification is a pursued process for a lifetime. We do not stop the pursuit of holiness until we arrive in heaven. Until then, the battle for holiness is just that, a battle.

Holiness is the chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.

The Hebrew word translated “holy,” qadash and its derivatives, carry the meaning of “set apart”—sanctified, consecrated, hallowed. The Greek words translated “holy,” hagios and its derivatives, imply an absence of fault or impurity. In other words, to be holy means to be cleansed of faults and set apart by God, who is Himself faultless and pure.

Dr. R. C. Sproul, in his classic work entitled The Holiness of God, writes, “The primary meaning of holy is “separate.” It comes from the ancient word that means “to cut,” or “to separate.” To translate this basic meaning into contemporary language would be to use the phrase “a cut apart.” When the Bible calls God holy, it means primarily that God is transcendently separate. He is so far above and beyond us that He seems almost totally foreign to us. To be holy is to be “other” and to be different in a special way.”

What thoughts come you your mind when you think of holiness? How do your thoughts and ideas concerning holiness compare to the biblical definition? Resolve to reflect the biblical definition of holiness beginning today.

Soli deo Gloria!

 

 

 

 

 

^“Strive for peace with everyone, and for the holiness without which no one will see the Lord.” (Hebrews 12:14)

The reason for the recent profiles of pastors, authors and theologians I’ve provided at hiswordtoday.org is that all of them have one biblical doctrine and subject matter in common. All of them placed great importance upon the doctrine of holiness. Not only did they find the holiness of God to be central to understanding the person, nature and work of God, but also that the believers ultimate quest is to be holy as God is holy (I Peter 1:13-16).

Recently, the LORD has impressed upon me the importance of this subject. Not only have I been focused upon a greater understanding of biblical holiness but also in the quest for increasing personal and moral holiness in my life and living. I am convinced that God requires all believers in Christ to be holy like Him wherever they are: at work, at home, at school, with strangers and with those closest to us. In other words, holiness is to be our passion, our pursuit and our purpose.

It is interesting to note that the writer of Hebrews stressed this important point in today’s text. Within the context of a series of practical exhortations, he writes in Hebrews 12:14 that believers are to strive not only for peace with everyone but also to strive for the holiness.

The word strive (διώκετε; diokete) is a present active verbal command. Striving is something the Christian is to do because God commands that it be done. It means to pursue, to make every effort, and to intensely do something with a definite purpose or goal. That goal, along with being at peace and harmony with everyone, the writer of Hebrews writes is for the holiness.

The phase “for the holiness” (ἁγιασμόν; hagiasmon) refers to a particular kind of holiness. It is a holiness which has as its object the person of God. Holiness means consecration. It is a dedication to the service of and loyalty to God.  It is a dedication to the Lord, and/or dedication to moral purity (Romans 6:19, 22; 1Corinthians 1:30; 1Thessalonians 4:3, 4, 7; 2 Thessalonians 2:13; 1Timothy 2:15; Hebrews 12:14; 1 Peter 1:2). In other words, holiness it is to be consistently and fervently separate from sin. Holiness is often called sanctification.

A warning, following the command, that the writer also gives is stern and significant: “…without which no one will see the Lord.” Is it possible that the writer is teaching a works based salvation of personal holiness being the key to spending eternity with God in heaven?

When Hebrews says that without holiness no one will see the Lord, the writer is saying that holiness is not the means of salvation, but rather the evidence of salvation by grace alone, through faith alone in the person and work of Jesus Christ alone. The only way a believer in Christ can be holy in their life is because God has justified them by personal faith in Jesus Christ. The evidence of personal holiness is proof that God has truly converted the individual believer in question. One reference source explains it as follows.

“Along with mutual peace, the writer encourages a life of holiness. Again, this is a common theme of New Testament teaching. Christians are empowered by the Holy Spirit to live godly, righteous, moral lives (2 Timothy 1:7). Sin is always the result of rejecting that power, in some way (1 Corinthians 10:13). Those who persist in sin are proving that they don’t have the influence of the Holy Spirit in their lives (1 John 1:6).”

“At the same time, this verse does not mean we’re meant to be saved based on our “good behavior.” It is impossible for an imperfect, unholy sinner to stand before God (Isaiah 6:5) — we must be perfectly righteous to be in His presence (Exodus 33:19–20). That exact point will be made later in this chapter when the writer refers to God’s display at Mount Sinai (Hebrews 12:18–29).”

“That ability to stand in the presence of God, however, is exactly what we gain from Christ’s finished work on our behalf (Hebrews 9:11–12; 1 John 3:2). The holiness we need to “see the Lord” comes from Christ, by His grace, and through our faith in Him (2 Corinthians 5:21; 1 Peter 3:18). Striving to live according to that standard should be the natural desire of every saved believer (John 14:15).”

The various categories to be examined regarding holiness will include (1) a definition of holiness; (2) the holiness of God; (3) the holiness of the Christian; (4) the trauma of holiness; (5) the difficulty of holiness; (6) the pursuit of holiness; (7) the enemies of holiness; and (8) the motivation for holiness.

As always, my prayer as we begin studying this important subject is that it will result in all of us living holier lives unto the Lord. May this passion, pursuit and purpose for holiness begin to arise within each of us.

Soli deo Gloria!