Holiness and Separation.
'I am the Lord your God, which have _separated_ you from other people. And ye shall be _holy_ unto me, for I the Lord am _holy_, and have _separated_ you from other people that ye should be _Mine_.'--Lev. xx. 24, 26.
'Until the days be fulfilled, in the which he _separateth_ himself unto the Lord, he shall be _holy_.... All the days of his _separation_ he is _holy_ unto the Lord.'--Num. vi. 5, 8.
'Wherefore Jesus also, that He might _sanctify_ the people through His own blood, suffered _without the gate_. Let us therefore go forth unto Him _without the camp_, bearing His reproach.'--Heb. xiii. 12, 13.
Separation is not holiness, but is the way to it. Though there can be no holiness without separation, there can be separation that does not lead to holiness. It is of deep importance to understand both the difference and the connection, that we may be kept from the right-hand error of counting separation alone as holiness, as well as the left-hand error of seeking holiness without separation.
The Hebrew word for holiness possibly comes from a root that means to separate. But where we have in our translation 'separate' or 'sever' or 'set apart,' we have quite different words.[3] The word for holy is used exclusively to express that special idea. And though the idea of holy always includes that of separation, it is itself something infinitely higher. It is of great importance to understand this well, because the being set apart to God, the surrender to His claim, the devotion or consecration to His service, is often spoken of as if this constituted holiness. We cannot too earnestly press the thought that this is only the beginning, the presupposition: holiness itself is infinitely more; not what I am, or do, or give, is holiness, but what God is, and gives, and does to me. It is God's taking possession of me that makes me holy; it is the Presence and the glory of God that really makes holy. A careful study of God's words to Israel will make this clear to us. Eight times we find the expression in Leviticus, 'Ye shall be holy, for I am holy.' Holiness is the highest attribute of God, expressive not only of His relation to Israel, but of His very being and nature, His infinite moral perfection. And though it is by very slow and gradual steps that He can teach the carnal darkened mind of man what this means, yet from the very commencement He tells His people that His purpose is that they should be like Himself--holy because and as He is holy. To tell me that God separates men for Himself to be His, even as He gives Himself to be theirs, tells me of a relation that exists, but tells me nothing of the real nature of this Holy Being, or of the essential worth of the holiness He will communicate to me. Separation is only the setting apart and taking possession of the vessel to be cleansed and used; it is the filling of it with the precious contents we entrust to it that gives it its real value. Holiness is the Divine filling without which the separation leaves us empty. Separation is not holiness.
But separation is essential to holiness. 'I have separated you from other people, and ye shall be holy.' Until I have chosen out and separated a vessel from those around it, and, if need be, cleansed it, I cannot fill or use it. I must have it in my hand, full and exclusive command of it for the time being, or I will not pour into it the precious milk or wine. And just so God separated His people when He brought them up out of Egypt, separated them _unto Himself_ when He gave them His covenant and His law, that He might have them under His control and power, to work out His purpose of making them holy. This He could not do until He had them apart, and had wakened in them the consciousness that they were His peculiar people, wholly and only His, until He had so taught them also to separate themselves to Him. Separation is essential to holiness.
The institution of the Nazarite will confirm this, and will also bring out very clearly what separation means. Israel was meant to be a holy nation. Its holiness was specially typified in its priests. With regard to the individual Israelite, we nowhere read in the books of Moses of his being holy. But there were ordinances through which the Israelite, who would fain prove his desire to be entirely holy, could do so. He might separate himself from the ordinary life of the nation around him, and live the life of a Nazarite, a separated one. This separation was accepted, in those days of shadow and type, as holiness. 'All the days of his separation he is holy unto the Lord.'