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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 I Cor. 9:13; II Tim. 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; 13:34,35; I Tim. 2:8; Tit. 1:8; Heb. 7:26;
Rev. 15:4; 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 II Cor. 7:11;
11:2; Phil. 4:8; I Tim. 5:22; Jas. 3:17; I Pet. 3:2; I 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,” Eph. 3:5, and “holy men of God” II Pet. 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, Eph. 1:4; 5:27; Col. 1:22; I Pet. 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 Rom. 6:19, 22; I Cor. 1:30; I Thess. 4:3,4,7; II Thess.
2:13; I Tim. 2:15; Heb. 12:14; I Pet. 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 I Cor. 1:30 and
Heb. 12:10; and the latter in Rom. 1:4; II Cor. 7:1, and I Thess. 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.