JAC Online

Holiness in Hebrews
by Major Janet Munn

Table of Contents

Introduction                                         
1.     The Mysteries of Hebrews                
        a. Who wrote it?                       
        b. To whom was it written?        

2.     What is Holiness?                            
        a. Hagiasmos – Sanctification/Holiness – Hebrews 12:14
        b. Hagiotes – Sanctity/Holiness - Hebrews 12:10
        c. Hagios and Hagion -- Holy

3.     Holiness:  Whose Job Is It?               
        a. Hagiazo – to sanctify, make holy
        b. Make every effort - Hebrews 12:14

4.     To “See the Lord” -- Is that possible? 
        a. Now or later or ever?
        b. Matthew 5:8

5.     Conclusion                                      

Introduction

            The purpose of this paper is to consider the meaning of sanctification or holiness in the book of Hebrews, specifically as it is used in chapter 12, verse 14, “Pursue peace with everybody, and the sanctification apart from which no one will see the Lord.” 

            In order to adequately consider the use of the idea of holiness in the text, this paper will of necessity first include discussion as to two of the unanswered and significant questions relative to the authorship and audience of the book of Hebrews.  This will be included in chapter 1 of this paper.

            Secondly, this paper will analyze the meaning and use of the Greek words most often translated as holiness, used in Hebrews 12:10, hagiotes, and Hebrews 12:14, hagiamos.  This will be discussed in chapter 2.

            Chapter 3 will study the concept of believers pursuing holiness, as described in verse 14 in relation to other biblical references in the book of Hebrews which emphasize more the activity of God in sanctifying people.

            Finally, chapter 4 will examine the phrase “see the Lord” as used in Hebrews 12:14 and elsewhere, in an effort to better understand what appears to be a stark warning regarding the hereafter, relative to the here and now.  This will be followed with the conclusion of the paper.

Chapter 1

The Mysteries of Hebrews

Who Wrote It?

            “The riddles of Hebrews” is the phrase Attridge uses in referring to the unanswered matters of authorship and addressees of Hebrews in his commentary on the epistle to the Hebrews.[1]  The book of Hebrews in its earliest form does not include the author’s name.[2]  Nonetheless, for centuries much debate has continued regarding the authorship, with Pauline authorship having acceptance by Clement of Alexandria as early as the second and third century A.D.[3]  Clement of Alexandria considered Paul to be the author and Luke to be the translator of Paul’s ideas from Hebrew to Greek, which addresses the issue of the elegant use of Greek in this epistle as compared to Paul’s bolder, less polished style in the epistles in which he is explicitly named as author.[4]  In fact, the acceptance of Pauline authorship added to the secure place of the book of Hebrews in the canon of Scripture.[5]  Hodges points out that Pauline authorship “has never been decisively disproved.”[6]    However, most of the contemporary commentators consulted for this paper either dismiss the argument of Pauline authorship or consider it unreliable or implausible due to the absence of typical Pauline greetings and self-identification[7] as well as the author’s identification as one who heard the gospel by the testimony of others and not firsthand, (Hebrews 2:3), the opposite of which Paul vehemently and repeatedly argued in defense of his own apostleship.[8]  Finally, the theological content of Hebrews, while not contradictory to Paul’s writings, includes with exceptional clarity and emphasis the high priesthood of Christ and omits familiar Pauline themes of being “in Christ”, the tension between the flesh and spirit, and justification by faith, to name a few.[9]

            Internal considerations in favor of Pauline authorship include the pattern of the letter with the doctrinal portion first followed by exhortations as to conduct and lifestyle, the mention of “brother Timothy” (13:23) and the reference to Italy (13:24).[10]

            While the questions raised regarding Pauline authorship are many, and the answers or arguments inconclusive at best, Newell remains convinced that Paul is the author of Hebrews.[11]  Newell’s argument as to Paul’s authorship is based largely on 2 Peter 3:15-16 which he interprets to be Peter’s affirmation of Paul’s “hard to understand” Scripture, named by Newell as the epistle of Hebrews.[12]  This is a minority opinion and unable to be conclusively proven or disproven. 

            Other possible Hebrews authors have been argued as Barnabas, because of his close association with Paul, and the fact that he was influential in the community at Antioch[13]; Apollos, (initially proposed by Martin Luther), because of the description in Acts 18:24, that he was eloquent and powerful in Scriptures and an Alexandrian[14]; as well as many other suggested authors, none of whom can be conclusively argued as the author of Hebrews.  Many of the commentators reviewed in this regard included the quote from Origen, found in the writings of early church historian Eusebius, “Who the author of the Epistle is God truly knows” (Eusebius 6. 25)[15]

            What is known is that the author was well-educated, acquainted with Greek philosophy, and thoroughly familiar with the Septuagint.  These are conclusive in that, according to Hawthorne, the language and learning of the book of Hebrews is an example of the best in New Testament writing and the style of Greek is the finest literature of koine period (330 B.C to A.D. 330).[16]

            While knowledge of the author is not essential to benefiting from the book, the author of this paper agrees that there is inadequate information for a clear conclusion as to authorship of Hebrews.

To Whom Was It Written?

            Bruce points out that the title “To (the) Hebrews” was not included with the letter until the second century and was likely a convenient editorial label and thus should not be an influence in our understanding of who the recipients of the letter were.[17]  However, several commentators are convinced that the recipients were in fact “Hebrews”, in the sense of being Jewish believers.[18]  This view holds that the heavy emphasis on Jewish religious history, specifically the Levitical system, and the authority given to the Old Testament Scriptures would argue for a Jewish readership in need of exhortation not to compromise their distinctly Christian commitments.[19]

            From some sources consideration is given that the audience for this letter may have been a sectarian group of Jews influenced by those at Qumran.[20][21]  Thus the author’s emphasis on the wilderness as a time of unbelief and failure for Israel is applicable and cautionary.  Bruce mentions this argument also, while adding the possibility of the audience being that of unconverted Jews who had not actually become Christians but pulled back and continued to hold views “similar to those of the Qumran sect and other Essenes.”[22]  Bruce’s list of possibilities as to the addressees is extensive and varied and, though interesting, is beyond the scope of this paper.[23]  Stedman agrees that the audience was most likely Jewish Christians adding that the epistle has no reference to pagan practices or philosophies with which the Gentile Christians presumably had to relate.[24] 

            Morris and Hawthorne eventually conclude that there is no certainty possible as to the recipients of the book of Hebrews (though Morris comes down on the side of Jewish Christian recipients)[25] but not until the case is made for the possibility that the readers were actually a Gentile Christian church.  For example, the elegance of the Greek language used in the document may indicate that the audience was not Jewish at all, but Gentile (although this can be countered with the fact that Jews of the Diaspora would have been well versed in Greek).[26]  Also, the Old Testament Scriptures would have been authoritative to Gentile Christians from the beginning and in 3:12, Gentiles, not Jews, would be turning “from the living God” if they were to turn from Christianity to paganism, verses Jewish Christians turning back to Judaism.[27]  Hawthorne states that the intended audience of the book of Hebrews cannot be conclusively known but that there is internal evidence potentially interpreted as a Jewish readership, Christian, or Jewish Christian; Jews possibly in danger of returning to Judaism; Jews holding back on the full implications of their Christian commitment; or Christians in general in danger of drifting away altogether.[28] 

            While no absolute certainty is possible regarding the audience of Hebrews, it is the opinion of the writer of this paper that the argument based on internal evidence (which is the only evidence) is stronger for a Jewish Christian readership than any other the other options considered.  Considering the content of the book of Hebrews it could be that the addressees were under Judaizing pressure and pagan opposition from without and theological doubts from within.  The author of Hebrews endeavors to address these with exhortations, warnings as well as by offering deeper teaching as to their faith framework.[29]

            In summary regarding the audience of the book of Hebrews, Attridge writes, “the abundance of hypotheses surpasses even the plethora of conjectures about Hebrews’ author.”[30]  But we are undaunted and attend now to some specifics regarding the word holiness or sanctification in the book of Hebrews. 

Chapter 2

What Is Holiness?

            As the meaning of holiness in Hebrews 12:14 is considered, it is with a general understanding that the recipients of the book are a people of faith under pressure to compromise or return to an old, inferior way.  To address the situation the author includes five warnings in the epistle (2:1-4; 3:7-4:13; 5:11-6:20; 10:26-31; 12:14-29).  The focus of this study is 12:14, included in the fifth and final warning.[31][32]

            Into this context the author admonishes the readers, Pursue peace with everybody, and the sanctification apart from which no one will see the Lord (12:14).  Hagiasmos is the transliteration of the Greek word translated in English most often as either sanctification (NAS) or holiness (KJV, NIV).  Hagiasmos is used here in verse 14, its only occurrence in the book of Hebrews, though it occurs ten times throughout the New Testament.[33]  Hagiasmos is a noun form and so it should be noted that the New International Version’s use of “to be holy” misses that point.[34]  It is defined as consecration, purification, or the effect of consecration - sanctification of heart and life.[35]

            Clarke describes “holiness” (hagiasmos) as the “state of continual sanctification, that life of purity and detachment from the world and all its lusts.”[36]  Guthrie indicates holiness as part of the “avoidance of moral inconsistency” of the believer.[37]  Clarke also relates the beatitude from Matthew 5:8, Blessed are the pure in heart for they will see God, to the Hebrews 12:14 reference.[38]  Several other commentators also made this same association.[39][40]  

            Kent offers the insight that “holiness is the basic characteristic of God’s nature, and because He has shared His nature with us by regeneration, it is incumbent upon believers to reflect increasingly His holiness in their lives.”[41]

            A variety of related Greek words occur in the book of Hebrews which will inform our understanding of the use of hagiasmos in our text. 

            Another form of a word being translated holiness as a noun (feminine) is hagiotes, which only occurs twice in the New Testament, in 2 Corinthians 7:1[42] and Hebrews 12:10, Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness.  The definitions simply are:  sanctity, in a moral sense:  holiness.[43]  Ellingworth and Nida point out that holiness as used here in 12:10 means primarily, “not good conduct, but what makes God different from human beings.”[44]  Thus the idea that believers share in his holiness “means practically the same as share the divine nature”[45] or that we may participate in his perfection.[46]  Attridge adds that the benefit of God’s discipline to his children is the “obtaining a share” or participation in the “sanctity” of God.[47]  Guthrie points out that this is the very antithesis of a short-term benefit, such as comes from other forms of discipline.[48]  It is interesting to note that the only other use of hagiotes in the New Testament is in reference to the conduct of Paul and his companions, as described by Paul himself.[49]  Morris observes that the purpose of God’s discipline is “to produce in his people character like his own”[50] while Hagner comments that holiness in 12:10 is no less than the revealed goal of the Christian life.[51]  This is also the view of Ellingworth.[52]

            As to the application of how and when this holiness is manifest in the life of the believer, this will be addressed in chapter 4.

            Hagios, an adjective, occurs 17 times in Hebrews and is defined as the most holy thing (Holy Spirit), a saint (holy person), or a sanctuary (holy place).  It is used in Hebrews in relation to the Holy Spirit (2:7; 3:4; 6:4), the holy place (9:12; 10:19; 13:11), or in relation to people, holy brethren (3:1) and saints (13:24).[53]  Another adjective form is hagion, which occurs in Hebrews and only in Hebrews, ten times and always in relation to the holy place.  Its definition includes the following:  reverend, worthy of veneration of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, of persons whose services God employs, set apart for God, to be as it were, exclusively his, services and offerings prepared for God with solemn rite; pure, clean in a moral sense, pure sinless upright holy.[54]  The extensive use of hagios (17 times) and hagion (10 times) in the book of Hebrews underscores the centrality of the place of holiness or holy things in this literature.     

            We turn our attention from the emphasis and use of the word holiness, and related words, in the book of Hebrews, and specifically in Hebrews 12:14, to consideration of the verb used in our text in contrast with other perspectives of the action involved in sanctification.

Chapter 3

Holiness – Whose Job Is It?

            Hagiazo is the verb form most often translated “to make holy, to sanctify, to hallow”.  It occurs six times in the book of Hebrews with the action coming from the Lord as the one who sanctifies, who does the sanctifying (2:11; 13:12).  Humans are then the ones who are or have been sanctified (2:11; 10:10; 10:14).  Definitions are as follows: to hallow, to separate from profane things and dedicate to God, to consecrate things to God, to dedicate people to God, to purify, to cleanse externally, to cleanse by expiation: free from the guilt of sin, to purify internally by renewing of the soul.[55] 

            This verb (hagiazo) used in Hebrews is in sharp contrast to the verb dioko used in 12:14 and translated “pursue” or “strive” (for peace and holiness).  Whatever the translation, this verb is one of strong exertion on the part of the believer (“try”, NLT; “pursue”, NAS; “make every effort”, NIV; “strive”, ESV) to obtain holiness whereas in the earlier references the believer is the recipient rather than the active doer in being sanctified by God’s action.  In the context of 12:14 Hodges reminds us that holiness is to be vigorously sought after[56] and Newell points out what is further developed in the Greek lexicon, that this word dioko is often used in relation to a hunt or pursuit of prey, to run after swiftly to catch, but always an active, eager, intentional effort on the part of the subject.[57][58]  Not only is an eagerness of pursuit clearly evident in the verb in this text[59] but also this pursuit of holiness is an “indispensable quest”[60] in order to “see the Lord.”  (This will be discussed further in chapter 4.)

            Bruce includes the perspective that holiness as a requirement of the people of God because of God’s own holiness is a recurring theme from the Pentateuch and “echoed again in the New Testament”[61] (Leviticus 11:45; 1 Peter 1:15), which he sees as non- optional.  

            Gill adds a helpful word relative to pursuit of holiness, “[holiness] is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness.”[62]

            John Wesley, in characteristic directness, comments on the result of the absence of the pursuit of holiness in the following way, “The not following after all holiness is the direct way to fall into sin of every kind.”[63]  Ellingworth and Nida note that due to the fact that the sentence begins with an imperative this “pursuit” or “striving” is “something which the readers must do.”[64]

            However, Stedman cautions against viewing holiness as solely relying on our righteous behavior or earnest effort, but “also as a gift of God who imparts righteousness to the one who believes in Jesus.”[65]

            The pairing together of peace with holiness has communal implications, according to Attridge, specifically as evidenced in the worship setting.  In his view, from the holiness of the sacrifice of Christ (13:12) peace and holiness in worship “gathered around Christ’s altar” are to be evidenced (12:28; 13: 15-16).[66]  This view of holiness takes it from the practical and daily life of believers into the realm of the religious, and as such is unsatisfactory to the overall application of the message in 12:14.[67] 

            Hagner offers a distinct perspective in tying in this phrase (pursue peace and holiness) with the addressees context, which he believes to be one of suffering.  If, as implied in 12:10, suffering under God’s hand enables us to share in the holiness of God, then the writer of the Hebrews offers in verse 14, an exhortation and encouragement to the readers, which sanctifies their suffering for ultimate and essential ends and links again God’s active involvement in their sanctification.[68] 

            Having considered the strength of the language (verb dioko) used in 12:14 and the believers role in the pursuit of holiness, we turn our attention in chapter 4, to the final phrase of our text, “without holiness no one will see the Lord.”

Chapter 4

To “See the Lord” – Is That Possible?

            What sort of “seeing” is intended in Hebrews 12:14?  Generally in Biblical thought God was considered to be invisible (John 1:18; 6:46) yet Old Testament descriptions of visions of God were not uncommon and among Hellenistic Jews experiencing a vision of God was “the ultimate good of religious life”.[69]  Both Christians and Jews hoped to see God after death[70] and there are New Testament references to individuals “seeing the Lord” (John 20:18, 25; Acts 9:27) with reference to the resurrected Jesus Christ.[71] 

             Hawthorne believes the phrase “to see the Lord” to be drawn from Old Testament tradition in which it means “acceptable worship”.  He references Isaiah’s vision in the Temple (Isaiah 6:1) as evidence of this.  The Lord was “seen” in the Temple, the place of worship and in that the Lord revealed himself in this way to Isaiah, the worship was acceptable.  This reinforces Attridge’s interpretation of holiness and the pursuit of it, as not so much a matter of holiness in practical community life, but rather holiness expressed in worship by the people of God (in community).[72][73]  This is a minority view and one which the writer of this paper finds inadequate as it doesn’t take strongly enough the other Biblical references relative to the importance of our treatment of one another as evidence of practical holiness.[74] 

            The closest interpretation to Hawthorne (and Attridge) is Clarke, who states that “to see the Lord” in 12:14 originates from a Hebrew phrase meaning “to enjoy God”.[75][76]  Without holiness of heart this is impossible and Clarke relates holiness of heart with readiness for heaven, and so “seeing God” will take place in that realm.  Similarly Guthrie anticipates seeing God as a future event, referencing 1 John 3:2, at which time the believer’s communication with the Lord will be perfected.[77]  Hagner concurs.[78] 

            Hodges also references 1 John 3:2 as to a future meeting but hints at the possibility of holiness in the believer prior to that union and the necessity thereof as a motivation for pursuing holiness here and now.[79]  Concluding that one’s perception of God even now is conditioned by his real measure of holiness and so even “seeing the Lord” in some sense in this age is dependent upon realized holiness in the believer.  Stedman too indicates a collaboration between the Lord and the believer in the journey in holiness.  The process is thus:  the believer reckons herself righteous within because of God’s gracious act in Christ, is thus strongly motivated to live as such and grieved when she falls short.  This sense of inner grief drives her “again and again to the throne of grace for forgiveness and recovery.”[80]  This process results in the believer becoming transformed into Christlikeness with ever-increasing glory (2 Corinthians 3:18).  Thus – the pursuit of holiness, without which no one will see the Lord.  Fausset points out that the Greek verb (to see) “does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Matthew 5:8 they shall truly comprehend God.”[81]   

            Bruce is less clear as to exactly when or in what realm this holiness will be made manifest.  He states, “Those who are to be partakers of God’s holiness must be holy themselves.”[82]  “To see the Lord is the highest and most glorious blessing mortals can enjoy, but the beautific vision is reserved for those who are holy in heart and life.”

            Kent has offered the fullest effort at integrating the variety of interpretations as to when this holiness is manifest in the believer.  He describes holiness as the goal in the life of every believer, and states that past sanctification is already obtained by all believers based on God’s holiness.  Future sanctification will be known when Christ is manifest in glory at the end of the age.  And the issue being studied here in Hebrews 12 is present sanctification, which is something to be pursued in the believer’s present life, not waited for passively in the hereafter.  But the believer should increasingly conform to the perfect standing which is already possessed in Christ.  “Sanctification itself is made possible only by the Word of God acting upon the life of the believer who submits to the Spirit’s control.”[83]  This is not completed until we see the Lord face-to-face but Kent ends his commentary on 12:14 with the observation that if the “new creature” is not in evidence in the life of the believer “there is grave reason to doubt his claim.”[84] 

Conclusion

             Due to lack of conclusive evidence as to the authorship of the book of Hebrews and a changing landscape historically with regard to the possibility of Pauline authorship, the writer of this paper is unwilling to suggest a definite author for the book and does not conclude that Pauline authorship is convincing based on the internal evidence in the book itself and the fluctuating opinions of church historians.      

            The recipients of this letter were apparently Christians possibly under some external pressures with regard to their conviction as to the supremacy of Christ.  The author endeavors to encourage and inform them as to Christ’s supremacy over all things in the old covenant between the Lord and Israel as well as to exhort and warn them as to the perils of returning or withdrawing from the full convictions of their Christian faith.

            Holiness as a concept permeates the book of Hebrews in various forms, particularly in relation to all things devoted to God or associated with God in anyway, including God himself, God’s Spirit, God’s tabernacle and God’s people.  As such all these are sanctified, consecrated and purified unto God who is perfect in holiness.  The use of the words related to holy and holiness in Hebrews reveal to the reader that God’s own nature is holy and that God’s desire as a loving father is to impart that very nature to his children, the Church.

            This sanctifying work involves the divine activity of God, doing what only God can do, as well as the active participation of the believer, in pursuit of sanctification, or holiness.  Thus the goal of the Christian life is to be holy as God is holy which leads to the final concept discussed in this paper.

            The ultimate end of “seeing God” as described in Hebrews is understood from a variety of perspectives, from the hereafter when the believer sees the Lord face-to-face, to living with a highly developed awareness of the Lord in this life as a result of holiness of heart, to seeing the Lord in corporate worship as the people of God come together in peace.  Additionally, though not mentioned in any of the commentaries studied, this is to suggest that unless believers are holy no one, including the lost, the unbelievers, will see the Lord. 

Bibliography

 Attridge, Harold W.  The Epistle to the Hebrews.  Philadelphia: Fortress Press, 1989.

 Bruce, F. F.  The Epistle to the Hebrews. Grand Rapids:  Eerdmans Publishing Company,       1991.

 Clarke, Adam.  Clarke’s Commentary, Volume VI – Romans to Revelation.             Nashville/New York:  Abingdon Press. 1837.

 Ellingworth, Paul.  The Epistle To The Hebrews.  Grand Rapids:  Eerdmans Publishing             Company, 1993.

 Ellingworth, Paul and Eugene A. Nida.  A Translator’s Handbook on The Letter To The        Hebrews.  London/New York/Stuttgart:  United Bible Society, 1983.

 Fausset, A. R., A.M. "Commentary on Hebrews 12". "Commentary Critical and    Explanatory on the Whole Bible".   Internet.  Available from

    http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/        jfb.  1871.        Accessed 3 April 2007.

 Gaebelein, Frank E., ed.  The Expositor’s Bible Commentary, v.12.  Grand Rapids:  The       Zondervan Corporation, 1981.    

 Guthrie, Donald.  Tyndale New Testament Commentaries:  Hebrews.  Leicester, England:     InterVarsity Press, 1999.

 Hagner, Donald A.  New International Biblical Commentary: Hebrews.  Peabody:    Hendrickson Publishers, Inc., 1990.

 Howley, G.C.D., F.F. Bruce and H. L. Ellison.  A Bible Commentary for Today.  London:      Pickering & Inglis, 1979.

Kent, Jr., Homer A.  The Epistle to the Hebrews.  Winona Lake:  Baker Book House             Company, 1972.

Newell, William R.  Hebrews Verse-by-Verse.  Grand Rapids: Kregel Classics, 1995   (originally published Chicago: Moody Press, 1947).

 Pierce, Larry., ed.  The New John Gill’s Exposition of the Entire Bible.  Accessed 2 April          2007.  Available from            http://bible.crosswalk.com/Commentaries/GillsExpositionoftheBible/gil.              Internet. 

Stedman, Ray C.  IVP New Testament Commentary Series:  Hebrews.  Downers Grove:      InterVarsity Press, 1992.

Thayer and Smith. "The NAS New Testament Greek Lexicon". Accessed 2 April 2007.              http://www.biblestudytools.net/Lexicons/Greek/grk.. 1999.    Available from             http://bible.crosswalk.com/Lexicons/NewTestamentGreek/. Internet.

 Walvoord, John F., and Roy B. Zuck.  The Bible Knowledge Commentary:  New      Testament Edition.  Wheaton:  Victor Books, 1984.

 Wesley, John.  John Wesley’s Explanatory Notes on the Whole Bible.  1745 – 1765.            Accessed 9 April 2007.  Available from http://bible.crosswalk.com/Commentaries/WesleysExplanatoryNotes/  Internet.

 Westminster Catechism.  Accessed 9 April 2007.  Available from       http://www.reformed.org/documents/WSC.html.  Internet.