IPHC Doctrinal Exegesis Page Three

Doctrinal Exegesis

The derivation of this word, from root to stem in both Hebrew and Greek languages (the original languages in which the Word of God was first written) may help to some extent in the definition of its meaning, but is not sufficient to set forth the vast scope of truth embraced by the word as used in both Old and New Testaments. The historico-ethical revelation of the word as connected with the manifestation of Jehovah to the patriarchs, to Israel, the elect nation, and to and through Jesus Christ in fullness, is the only way by which the full knowledge of the word as to its meaning can be obtained.

Kadesh is the Hebrew word for sanctification and its equivalents. Its verbal stem is derived from the root dash which primarily signifies to "break forth shiningly" (Cremer's Lexicon). The word in the Greek which was used to translate kadesh is hagios. The 70 men appointed from among the Jews to translate the Hebrew Scriptures into the Greek language, known historically as the Septuagint, in B. C. 287, used hagios in translating kadesh into that language.

The first instance of the use of kadesh is in Genesis 2:3: "And God blessed the seventh day, and sanctified it." The day "broke forth shiningly" in its sanctification.

The word next occurs in Exodus 3:5: "Draw not nigh ... put off thy shoes ... for the place whereon thou standest is holy ground." In the bush of fire "God broke forth shiningly" and His radiance hallowed the ground where Moses stood, making it holy. The holy flame that burned upon the bush and consumed it not was a type and prophecy of God's future manifestation to Israel and His method of dealing with them.

This manifestation was clearer and more abundant in Christ Jesus who was the effulgence of his Father's glory (Hebrews 1:3). It also characterizes the fullness of the work of the Holy Ghost. From the root and stem significance of the Hebrew word kadesh and its equivalent in Greek, we learn by its historic development that holiness ( "that which breaks forth shiningly") is the fundamental essence and perfection of God's being in infinite fullness. He embodies all holiness absolutely. There is none outside and independent of Him. Everything is holy as related to Him. On the basis of, and to the extent of this constituted relationship, we are holy.

We now come to consider holiness in the sphere of relationship. The Hebrew and Greek terms, as defined above in relation to God, take on other shades of meaning in the sphere of divine relationships. As applied to persons and things, it signifies to be solely and completely devoted to a divine service. "Every devoted thing in Israel shall be holy" (see Leviticus 27:28). This devotion is necessarily preceded by a separation from everything in the previous life. This separation covers all sins and sinning, and all inherited sin-the old man-since sin in all forms is of no service to God. The former separation is done in repentance and the latter in crucifixion. This crucifixion is wrought in the heart of the one who is alive to God; that is, the regenerated. Separation from all the former life, inward and outward, places us in the position to be forever devoted to God.

The original word signifies divine appropriation as a result of the act of devotion. This appropriation makes us holy. Then begins the "breaking forth shiningly" of the sanctification of the divine Being wrought within us. We become luminaries in the world. The holiness of God shines in us to the degree of our relationship to Him.