(3) Boll/ Spirit (see art. HoLY Spirit).
(4) Holiness applied to things and places. — The uses under this heading need no elucidation. We have ayLav ir6\iv (Mt 27^^ Rev IP 2P- ">) ; ayias di.adi^Kr]t (Lk 1'^) ; 0.7^01^ rdwov (Ac 6'*) ; ayiais ypa(pais (Ro P) ; 57405 vS/JLOs, ayla ivroXri (Ro 7^^^) ; ayiiii <f>i\7]- txari (2 Co I31-); 07^^ 6pei (2 P l'«) ; S.yLO% vaos (1 Co 3'''). In one or two of these {e.g. 2 P PS) we seem to see the word assuming a formal or tradi- tional sense. This usage is much more common in the OT than in the NT. Over these things and places, as specially related to the redemptive economy of God, God is represented as exercising a watchful care. They ' belong ' to Him, as also do His 'saints' (see art. Saint).
(5) Holiness as applied to men. — A large part of what is appropriate to this heading will be found under the article Saint. This is a very common terra, especially in the writings of St. Paul, Hebrews, and Revelation, for the ordinary member of the Christian community. The 'saints' are those ' consecrated ' to the service of God. The word does not imply necessarily perfection of moral character, but it does imply, and is used frequentlj^ to enforce the teaching, that those that are ' holy ' in this sense must become daily more fitted, morally and spiritually, for the service to which they are committed (Ro 6"- ^^- -, 1 P P^- ^%
The usage of the word Eyios as applied to men may be expected to be governed by the idea, applic- able also to things and places, that what is related to God or is used in His service is itself 'holy.' Accordingly we find such usages as a7tat ■irpo<p-fjTai (Lk 1™, Ac 321, 2 P 3-) ; ayiovs diroaTdXovs (Eph 3^) ; kyiat yvvaiKei (1 P 3^). All these are so spoken of, primarily, as those who have been or are the special instruments of the Divine will and in intimate fellowship with God in the work of revelation and redemption.
Those uses of a.7tclfw in the NT where the domin- ant application of the term seems to be deliverance from the guilt of sin bj' the death of Jesus are not included in this article, but will be dealt with under Sanctification. In the OT 'guilt' or the sense of guilt is the objective ettect of sin (see art. SiN ; Schultz, OT Theology, ii. 306 ff.). It is a state of alienation from God, a rupture of the relationship between God and man, or God and the nation, which can be restored only by an act of expiation. It must be carefully noted that where dyios or ayid^u) is employed in the NT in this sense the primary meaning of the words as = 'in relationship with God ' is still retained. In one passage St.
Paul seems to use aytd^ui as practically synonymous with 8iKai6u (1 Co 6'^) (cf. Peine, Neutcst. Theologie, p. 436). The Corinthians are 'justified' or 'ac- quitted' 'in the name of Jesus, i.e. restored to a relationship of love with God (cf. Eph S^, He lO'"- '^). Christian holiness in its moral aspect is expressed by KaOapi^eiv in He Q^* (cf, O. Pfleiderer, Paulinism, Eng. tr., London, 1877, ii. 68 ti'.).
Two Pauline passages call for special mention : Ro Ills and 1 Co 1^^-^ (cf. Eph o"^). In both of these the conception is that the sanctification of the part involves the sanctification of the whole. In the one case St. Paul is stating the grounds on which he bases his confidence in the future of Israel. He bases it upon the holiness of the Patriarchs (v.^) from whom they are descended.
' By the offering of the first-fruits, the whole mass was con- sidered to be consecrated ; and so the holiness of the Patriarchs consecrated the whole people from whom they came ' (^Sanday- Headlam, Romans^, Edinburgh, 1902, p. 326, m loco). The thought is on the analogy of Nu 15i9-2i.
In the second passage, the Apostle is dealing with the problem of marriage with an unbeliever, and argues against dissolution of the tie in such cases, on the ground that the Christian partner, as one member of the relationship, thereby ' sanctifies' tlie other, in virtue of the fact that they are one. The result attaches to the children also. We must be careful, however, not to attach too great moral significance to 'sanctify.' The thought moves strictly within the biblical conception of holiness. Only such marriages are contemplated as have taken place before conversion (2 Co 6'*). The un- believing husband is introduced by union with the believing wife into the sphere of ' holiness.' Holi- ness is not a moral but a religious condition. At the same time, it is not going beyond the actual thought of the Apostle to say that the ettect of his words on the believer would be to create a new conception and a new sense of moral and spiritual responsibility for the unbelieving partner. The word dyid^o} is in this passage, as it were, caught in the act of passing from the ceremonial to the moral meaning. It is a legitimate inference that the Christian's friends, or possessions, or abilities — all that is indissolubly connected with his person- ality— should in this sense be holy. At the same time, the emphasis on physical descent in Ro IP' shows that St. Paul has not completely transcended materialistic and ceremonial notions in the con- ception of holiness ; and a similar emphasis may be detected in the passage from 1 Corinthians. The idea is still present that holiness can be trans- ferred by physical contact (cf. Ex 29''^ Is 65^ reading 'lest I make thee holy').