His Word Today

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 was that those who do not possess this previously mentioned holiness, in all three categories, are not true believers in Jesus Christ. Then Edwards’ explained the reasons why it must needs be so that holiness is an indispensable necessity for the believer in Christ.

Edwards provides a concluding application to his sermon on The Way of Holiness. The three areas of application are (1) inference; (2) trial or self-examination; and (3) exhortation.

Edwards’ also makes five observations for believers in which they can determine if they are truly holy. His sermon text is as follows.

If we would know whether we are holy or no, let us try ourselves by these five following things:

First, meditate on the holiness of God, and see if you cannot see a conformity, a likeness in your mind. There is no likeness or comparison in degree-we speak not of that-but yet there is a likeness in nature between God and the soul of the believer. The holy soul, when it thinks and meditates upon God’s nature, finds a pleasure and delight, because there is an agreeableness in his new nature to the divine perfections. If those that think themselves in the way to heaven, that are unholy in the meantime in their hearts, would compare themselves and their nature to the holy nature of God, such a glorious light as the holiness of God would quickly discover their rottenness and unsoundness.

Second, see if you can see any resemblance in your life to the life of Christ. It is not supposed that ever any copy comes near to this original, nor ever will; but yet they may perceive whether the same spirit, the same temper and disposition, in a lesser degree be in them, that was manifested by the life and conversation of Jesus Christ.

Third, is there an agreeableness between your souls and the Word of God? The Bible is the epistle of Christ that he has written to us now, if the same epistle is also written in our hearts that is written in the Scriptures, it may be found out by comparing. Have you love to all God’s commands and a respect to them in your actions? Is it your delight to obey and hearken to the will of God? Do you obey them of choice? Is it what you would choose to do if God had not threatened to punish the breach of them?

Fourth, do you find by a comparison or likeness and agreeableness between your hearts and lives, and the hearts and lives of those holy men that we are assured were such by the Word of God? Do you walk with God as Enoch did, or distinguish yourselves by your piety in the midst of wicked examples as Noah did? And when you read the lives of Abraham, Isaac, Jacob, Moses, and the prophets, wherein holiness is drawn to the life, you may viewing so exact a picture discover whether you have not the root of the matter in you, though it be much obscurer in you than in them. When we read the Psalms of David, we may clearly see what David’s holiness was by that spirit that is breathed there; when we read the Epistles of the apostles, we may know what a truly evangelical spirit is, and whether such a spirit reigns in our souls.

Fifth, do you in a measure imitate the saints and angels in heaven? They spend their duration to the glory of God; they love him above all things, are delighted with the beauties of Jesus Christ, entirely love one another, and hate sin. And those that are holy on earth have also a resemblance and imitation of them: they are of a heavenly temper, of heavenly lives and conversations.

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.

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 was that those who do not possess this previously mentioned holiness, in all three categories, are not true believers in Jesus Christ. Then Edwards’ explained the reasons why it must needs be so that holiness is an indispensable necessity for the believer in Christ.

Edwards provides a concluding application to his sermon on The Way of Holiness. The three areas of application are (1) inference; (2) trial or self-examination; and (3) exhortation. Edwards’ sermon text is as follows.

Use of Inference or Implication. If it be so that none but those that are holy are in the way to heaven, how many poor creatures are there that think they are in the way to heaven who are not? There are many that think that they are undoubtedly in the way to heaven, and without question shall enter there at last, that have not the least grain of true holiness, that manifest none in their lives and conversations, of whom we may be certain that either they have no holiness at all, or that which they have is a dormant, inactive sort which is in effect to be certain that there is none. There are a great many others that are not so distinctly and plainly perceived, that have nothing but what is external, the shell without the kernel. Vast multitudes are of these two kinds.

What a pitiable, miserable condition are they in: to step out of this world into an uncertain eternity, with an expectation of finding themselves exceeding happy and blessed in the highest heaven, and all at once find themselves deceived, and are undeceived, finding themselves sinking in the bottomless pit!

Use of Trial. If none are in the way to heaven but those that are holy, let us try and examine ourselves by this doctrine to see whereabouts we are, and see whether or not we are in the way to heaven. To know which way we are going, whether towards Canaan or Egypt, whether towards heaven or hell; for if we think ourselves in the road to heaven, and are going to the place of torment all the while, and continue deceived, without doubt fire and brimstone will undeceive us. If we find ourselves in the broad way to destruction, how dare we stir a step further?

Use of l Exhortation. Exhort all to holiness. You have heard what holiness is and of the necessity of it, the absolute necessity in order to escaping hell; what we must have or die forever, must be forever forsaken Now, nothing is so necessary to us as holiness; other things may be necessary to discover this life, and things that are necessary men will strive for with all their might, if there is a probability of obtaining of them. How much more is that to be sought after, without which we shall fare infinitely worse than die ten thousand deaths!

This is motive enough without any other; for what can be a greater motive than necessity? But besides that, if it were not necessary, the amiable and excellent nature of it is enough to make it worth the most earnest seeking after.

Holiness is a most beautiful, lovely thing. Men are apt to drink in strange notions of holiness from their childhood, as if it were a melancholy, morose, sour, and unpleasant thing; but there is nothing in it but what is sweet and ravishingly lovely. It is the highest beauty and amiableness, vastly above all other beauties; ’tis a divine beauty, makes the soul heavenly and far purer than anything here on earth-this world is like mire and filth and defilement [compared] to that soul which is sanctified-’tis of a sweet, lovely, delightful, serene, calm, and still nature. It is almost too high a beauty for any creature to be adorned with; it makes the soul a little, amiable, and delightful image of the blessed Jehovah. How may angels stand with pleased, delighted, and charmed eyes, and look and look with smiles of pleasure upon that soul that is holy!

Christian holiness is above all the heathen virtue, of a more bright and pure nature, more serene, calm, peaceful, and delightful. What a sweet calmness, what a calm ecstasy, cloth it bring to the soul! Of what a meek and humble nature is true holiness; how peaceful and quiet. How cloth it change the soul, and make it more pure, more bright, and more excellent than other beings.

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.

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.

Finally, Edwards’ explains the reasons why it is that holiness is an indispensable necessity for the believer in Christ. Edwards’ sermon text is as follows.

We shall now, in the third place, give the reasons why none that are not holy can be in the way to heaven, and why those who never are so can never obtain the happiness thereof.

First, it is contrary to God’s justice, to make a wicked man eternally happy. God is a God of infinite justice, and his justice (to speak after the manner of men) “obliges” him to punish sin eternally; sin must be punished, the sins of all men must be punished. If the sinner retains his sin, and it is not washed off by the blood of Christ, and he purified and sanctified and made holy, it must be punished upon him. If he is sanctified, his sin has been already punished in the passion of Christ, but if not, it still remains to be punished in his eternal ruin and misery; for God has said that he is a holy and jealous God, and will by no means clear the guilty. It is reckoned amongst the rest of God’s attributes which he proclaims in Ex. 34:7 and Num. 14 18.

Second, it is impossible by reason of God’s holiness, that anything should be united to God and brought to the enjoyment of him which is not holy. Now is it possible that a God of infinite holiness, that is perfect and hates sin with perfect hatred that is infinitely lovely and excellent, should embrace in his arms a filthy, abominable creature, a hideous, detestable monster, more hateful than a toad and more poisonous than a viper? But so hateful, base, and abominable is every unsanctified man, even the best hypocrite and most painted sepulchers of them all.

Third, how impossible is it that this should be, that such loathsome beings, the picture of the devil, should be united to God: should be a member of Christ, a child of God, be made happy in the enjoyment of his love and the smiles of his countenance, and should be in God and God in them? It is therefore as impossible for an unholy thing to be admitted unto the happiness of heaven as it is for God not to be, or be turned to nothing. For it is as impossible that God should love sin as it is for him to cease to be, and it is as impossible for him to love a wicked man that has not his sin purified, and it is as impossible for him to enjoy the happiness of heaven except God love him, for the happiness of heaven consists in the enjoyment of God’s love.

Fourth, it would defile heaven and interrupt the happiness of the saints and angels. It would defile that holy place, the Holy of Holies, and would fright and terrify the sanctified spirits, and obstruct them in their delightful ecstasies of devotion, and his praise would quite confound the heavenly society. How would one unsanctified person interrupt their happiness, and fill those regions all over with the loathsome stench of his sin and filthiness!

Fifth, the nature of sin necessarily implies, misery. That soul that remains sinful must of a necessity of nature remain miserable, for it is impossible there should be any happiness where such a hateful thing as sin reigns and bears rule. Sin is the most cruel tyrant that ever ruled, seeks nothing but the misery of his subjects; as in the very keeping of God’s commands there is great reward, so in the very breaking of them there is great punishment.

Sixth, sin is a woeful confusion and dreadful disorder in the soul, whereby everything is put out of place, reason trampled underfoot and passion advanced in the room of it, conscience dethroned and abominable lusts reigning. As long as it is so, there will unavoidably be a dreadful confusion and perturbation in the mind; the soul will be full of worry, perplexities, uneasiness’s, storms and frights, and thus it must necessarily be to all eternity, except the Spirit of God puts all to rights. So that if it were possible that God should desire to make a wicked man happy while he is wicked, the nature of the thing would not allow of it, but it would be simply and absolutely impossible.

Thus I have given some reasons of the doctrine, why it must needs be that those that are not holy cannot be in the way to heaven. Many more reasons might be offered, which the time will not allow to take notice of at this time; but these alone would have been enough to certify us that none but those who are holy ever attain to a crown of glory, if God had not expressly said that without holiness no man should see the Lord.

Thank you so much Lord for saving my soul. Please continue to deliver me from the power of sin and at the same time, empower me to desire, and to live, a holy live for your glory.

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.

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!