Prayer Tents Bible References - Prayer Tents

HOLINESS, HOLY

The root idea of holiness is that of “separation” or “withdrawal.” It is a divine quality, part of the intrinsic nature of God, but absent from a fallen world, perhaps best described as “alienness” in a religious or divine sense. The basic theological problem is that this holy God desires to have fellowship with sinful humans living in a fallen world. Since God cannot become less holy in order to fellowship with humans, they must become more holy (“sanctified”); once gained, holiness may be lessened or contaminated by contact with various proscribed substances (“uncleanness”) and by feeling, thinking, or acting in ways that God has forbidden (“sinfulness”).

God used the general notion of holiness common in the ancient Near East to reveal himself and his will to Israel. This may be categorized in three levels of varying intensity. First was dedication to a deity for his/her use. This did not necessarily imply use by the god, but only that the person or object was available, just as for other “secular” uses. A higher level of holiness was attributed to a person or object the god actually used, so that something of the divine presence remained with an object after its use (e.g., Poseidon’s trident, Thor’s hammer, as well as the deity’s human servants). The highest level was ascribed to images or idols of the gods, regarded as ideal receptacles for that specific god’s presence.

Yahweh revealed holiness to be his chief attribute (Exod. 15:11; 1 Sam. 2:2; Isa. 6:3; cf. Rev. 4:8) and wanted his followers likewise to be holy. The command to “be holy as I am holy” (Lev. 11:44-45; cf. 1 Pet. 1:15-16) was for all Israelites, not just the priests. The people of Israel were to be separate from the world, a “priestly kingdom and a holy nation” (Exod. 19:6; cf. 1 Pet. 2:9). They were to limit their contact with uncleanness and adhere to the commandments of the Mosaic covenant. The Law provided for sacrifices to atone for their sins (Lev. 5:5ff.) and cleansing rituals to remove any uncleanness (e.g., Lev. 14). Holiness was to extend to the tithe, the firstborn and anything else voluntarily dedicated to God (Lev. 27:14-32).

The anointing of priests, prophets, and kings marks them as not just dedicated to God, but chosen by him for his service. Their codes of behavior, especially for priests, were stricter than for the average person (Exod. 28:1–31:11) and the consequences for their disobedience more severe (Lev. 5:5ff.; 1 Sam. 1; 1 Chr. 21).

Various objects, places, and times associated with the worship of Yahweh were considered holy. Special days of religious celebration (Lev. 23) and cultic objects (1 Kgs. 8:4; Ezra 5:14-15; 8:28), especially regarding the ark of the covenant (Lev. 16:2; 2 Sam. 6:7), were all holy. Degrees of holiness are evident in the layout of the Jerusalem temple. Most sacred was the holy of holies, the inner room in which Yahweh resided; the holy place, the court of priests, and the court of Israelites were also holy, but of decreasing intensity as one moved away from God’s presence. While reverence was shown to objects associated with Yahweh in the past (e.g., the bronze serpent of the wilderness [Num. 21:9; cf. 2 Kgs. 18:4], Gideon’s ephod [Judg. 8:27], and perhaps even the gold calves [Exod. 32; ; cf. 1 Kgs. 12:28; 2 Kgs. 17:16]), worship of them became a snare to Israel and was condemned. Contrary to the ancient Near Eastern concept of holiness, Yahweh forbade his worshippers to construct any idols, including images of him (Exod. 20:4; Deut. 4:15-19; 27:15).

The prophets condemned the actions of the people, even as the independence of Israel and Judah neared an end, but promised that God would yet cleanse the land and its inhabitants (Isa. 4; Zech. 13:1). These prophecies blurred the distinction between holiness and cleanliness (Jer. 33:8; Ezek. 36:25, 33) and set the tone for those who would follow.

The Jewish sects of NT times each worked toward holiness in their own fashion, convinced that this would keep God from exiling Israel again or even persuade him to restore Israel’s independence. The Sadducees thought it critical that the temple sacrifices be maintained. The Pharisees tried to replicate the holiness required of the priests and the temple in their own homes and lives. The Zealots argued that God would aid the Jews in cleansing the land from the (gentile) Romans if only the people would have the faith to act. The Qumran Essenes founded a community on the shores of the Dead Sea so they might celebrate feasts and rituals by a calendar different from that of the Jerusalem priests, and also practiced ritual washings to remove personal uncleanness.

John the Baptist preached that Jews should repent of their sins and be baptized, a practice previously reserved for gentile converts, and prophesied that the Messiah would soon bring a much greater cleansing (Mark 1:4-8 par.). The success of John’s ministry is a good measure of the widespread desire for holiness among 1st-century Jews.

The NT concept of holiness is founded on that of the OT. God is still seen as being holy and requiring that those who serve him share that quality (1 Pet. 1:15-16). Gentiles as well as Jews could become part of God’s people under the new covenant (Rom. 2:28-29; Gal. 3:28; Col. 3:11). Those who accepted the invitation were called “saints” (Gk. hágios; Acts 9:13; 1 Cor. 1:2; Jude 3; Rev. 5:8). The Mosaic distinction between “clean” and “holy” gave way to concern for proper conduct (1 Pet. 1:15), attitude, and thought (Matt. 5-6; 1 Cor. 13; Gal. 3).

Jesus’ own personal holiness was demonstrated by his conception (Luke 1:35), his public affirmation from the Father (Matt. 3:17), his deeds (Luke 5:20-24), and his resurrection (Rom. 1:3-4). The NT represents Jesus as holy and a source of holiness/cleanness. He can make his followers holy (Heb. 13:12; 1 Pet. 1:2; cf. esp. Matt. 8:1-3), something only Yahweh had done (Ps. 51:7[MT 3]; Ezek. 20:12). After Jesus’ death, his followers taught that God granted forgiveness of sins (“holiness”) to anyone who would have faith in him (Acts 2:22-39; Rom. 3:21-26; 1 John 1:7).

The NT also expands the role of the Holy Spirit. The Spirit convicts the world (John 16:7-11) and sanctifies those who believe in Jesus (1 Cor. 6:11; 2 Thess. 2:13; 1 Pet. 1:2). In this respect, it is like an everflowing spring of living water, always capable of cleansing others. The Spirit itself can never be made unclean (John 4:13-14; 7:38-39).

Timothy P. Jenney

Prayer Tents Bible References - Prayer Tents

HOLINESS, HOLY

Eerdmans Dictionary of the Bible (2000)