03.01. Part 1 - The Scriptural Terms for Sanctification

Sanctification

L. Berkhof Scriptural Terms for Sanctification and Holiness 1. THE OLD TESTAMENT TERMS. The Old Testament word for ‘to sanctify’ is qadash, a verb that is used in the niphal, piet, hiphil, and hithpa’el species. The corresponding noun is qodesh, while the adjective is qadosh. The verbal forms are derived from the nominal and adjectival forms. The original meaning of these words is uncertain. Some are of the opinion that the word qadash is related to chadash, meaning ‘to shine.’ This would be in harmony with the qualitative aspect of the Biblical idea of holiness, namely, that of purity. Others, with a greater degree of probability, derive the word from the root qad, meaning ‘to cut.’ This would make the idea of separation the original idea. The word would then point to aloofness, separateness, or majesty. Though this meaning of the words ‘sanctification’ and ‘holiness’ may seem unusual to us, it is in all probability the fundamental idea expressed by them. Says Girdlestone: “The terms ‘sanctification’ and ‘holiness’ are now used so frequently to represent moral and spiritual qualities, that they hardly convey to the reader the idea of position or relationship as existing between God and some person or thing consecrated to Him; yet this appears to be the real meaning of the word.” [1] Similarly, Cremer-Koegel calls attention to the fact that the idea of separation is fundamental to that of holiness. “Heiligkeit ist ein verhaeltnisbegriff.” At the same time it is admitted that the two ideas of holiness and separation do not merge, are not absorbed in each other, but that the former in a measure serves to qualify the latter. [2] 2. THE NEW TESTAMENT TERMS. a. The verb hagiazo and its various meanings. The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation. It is used in several different senses, however, in the New Testament. We may distinguish the following: (1) It is used in a mental sense of persons or things, Matthew 6:9; Luke 11:2; 1 Peter 3:15. In such cases it means “to regard an object as holy,” “to ascribe holiness to it,” or “to acknowledge its holiness by word or deed.” (2) It is also employed occasionally in a ritual sense, that is, in the sense of “separating from ordinary for sacred purposes,” or of “setting aside for a certain office,” Matthew 23:17; Matthew 23:19; John 10:36; 2 Timothy 2:21. (3) Again it is used to denote that operation of God by which He, especially through His Spirit, works in man the subjective quality of holiness, John 17:17; Acts 20:32; Acts 26:18; 1 Corinthians 1:2; 1 Thessalonians 5:23. (4) Finally, in the Epistle to the Hebrews it seems to be used in an expiatory sense, and also in the related sense of the Pauline dikaio-o, Hebrews 9:13; Hebrews 10:10; Hebrews 10:29; Hebrews 13:12. [3] b. The adjectives expressive of the idea of holiness. (1) Hieros. The word that is used least and that is also the least expressive, is the word hieros. It is found only in 1 Corinthians 9:13; 2 Timothy 3:15, and then not of persons but of things. It does not express moral excellence, but is expressive of the inviolable character of the thing referred to, which springs from the relation in which it stands to God. It is best translated by the English word "sacred." (2) Hosios. The word hosios is of more frequent occurrence. It is found in Acts 2:27; Acts 13:34-35; 1 Timothy 2:8; Titus 1:8; Hebrews 7:26; Revelation 15:4; Revelation 16:5, and is applied not only to things, but also to God and to Christ. It describes a person or thing as free from defilement or wickedness, or more actively (of persons) as religiously fulfilling every moral obligation. (3) Hagnos. The word hagnos occurs in 2 Corinthians 7:11; 2 Corinthians 11:2; Php 4:8; 1 Timothy 5:22; James 3:17; 1 Peter 3:2; 1 John 3:3. The fundamental idea of the word seems to be that of freedom from impurity and defilement in an ethical sense. (4) Hagios. The really characteristic word of the New Testament, however, is hagios. Its primary meaning is that of separation in consecration and devotion to the service of God. With this is connected the idea that what is set aside from the world for God, should also separate itself from the world’s defilement and share in God’s purity. This explains the fact that hagios speedily acquired an ethical signification. The word does not always have the same meaning in the New Testament. (a) It is used to designate an external official relation, a being set aside from ordinary purposes for the service of God, as for instance, when we read of "holy prophets," Luke 1:70, "holy apostles," Ephesians 3:5, and "holy men of God" 2 Peter 1:21. (b) More often, however, it is employed in an ethical sense to describe the quality that is necessary to stand in close relation to God and to serve Him acceptably, Ephesians 1:4; Ephesians 5:27; Colossians 1:22: 1 Peter 1:15-16. It should be borne in mind that in treating of sanctification we use the word primarily in the latter sense. When we speak of holiness in connection with sanctification, we have in mind both an external relation and an inner subjective quality. c. The nouns denoting sanctification and holiness. The New Testament word for sanctification is hagiasmos. It occurs ten times, namely, in Romans 6:19; Romans 6:22; 1 Corinthians 1:30; 1 Thessalonians 4:3-4; 1 Thessalonians 4:7; 2 Thessalonians 2:13; 1 Timothy 2:15; Hebrews 12:14; 1 Peter 1:2. While it denotes ethical purification, it includes the idea of separation, namely, "the separation of the spirit from all that is impure and polluting, and a renunciation of the sins towards which the desires of the flesh and of the mind lead us." While hagiasmos denotes the work of sanctification, there are two other words that describe the result of the process, namely, hagiotes and hagiosune. The former is found in 1 Corinthians 1:30 and Hebrews 12:10; and the latter in Romans 1:4; 2 Corinthians 7:1, and 1 Thessalonians 3:13. These passages show that the quality of holiness or freedom from pollution and impurity is essential to God, was exhibited by Jesus Christ, and is imparted to the Christian.

1. Old Testament Synonyms, p. 283.
2. Biblisch-Theologisches Woerterbuch (10th ed.) p. 41.
3. Cf. Denney, The Death of Christ, p. 220; Kennedy, The Theology of the Epistles, p. 214.