The Pursuit of the Holy: A Divine Invitation

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The Pursuit of the Holy

This book is stern stuff: bracing, convicting, sobering. It calls us away from the shallowness and flimsiness of a Christianity glutted with novelties and agog at celebrities and calls us back to the wild, deep beauty—and terror—of God’s sheer holiness. Ponsonby does more than describe holiness, though he does that brilliantly. He makes us ache, in every joint and marrow, for the Holy One and the holy life. Rise up, O church of God, and be done with lesser things.

Mark Buchanan, author of Spiritual Rhythm: Being with Jesus Every Season of Your Soul

Warning: Don’t read this book if you want to remain comfortable with your concept of holiness. Simon writes with precision, intellect, and passion on a subject mostly ignored in our own lives and in churches today. He grabs at the throat of passivity, calling for every Christian to get serious about a subject that’s very serious to God. A must-read for those who long for God’s holiness to be reflected in their lives and churches today.

Pat Harley, president of Big Dream Ministries

This isn’t a book that drives the worn-out Christian toward some standard of holiness through guilt and shame. This is a book that invites believers to the holiness that Jesus offers through grace and truth. Refreshingly honest, thoroughly biblical, and compellingly connected to church history.

Ed Underwood, pastor of Church of the Open Door and author of When God Breaks Your Heart and Reborn to Be Wild

THE PURSUIT OF THE HOLY

Published by David C. Cook

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All rights reserved. Except for brief excerpts for review purposes,

no part of this book may be reproduced or used in any form

without written permission from the publisher.

The Web site addresses recommended throughout this book are offered as a resource to you. These Web sites are not intended in any way to be or imply an endorsement on the part of David C. Cook, nor do we vouch for their content.

All Scripture quotations, unless otherwise noted, are taken from the Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. Scripture quotations marked ESV are taken from The Holy Bible, English Standard Version. Copyright © 2000; 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked NASB are taken from the New American Standard Bible, © Copyright 1960, 1995 by The Lockman Foundation. Used by permission. Scripture quotations marked KJV are taken from the King James Version of the Bible. (Public Domain.)

LCCN 2010928372

ISBN 978-0-7814-0366-5

eISBN 978-1-4347-0250-0

© 2010 Simon Ponsonby

The Team: Richard Herkes, Amy Kiechlin, Sarah Schultz, Caitlyn York, Karen Athen

Cover design: Studio Gearbox

Cover image: Veer Images, royalty-free

First Edition 2010

To

Mark and Matt—

soldiers, preachers, friends;

there for me when I needed them.

Contents

1. The Longing to Be Holy

2. The Holiness of God

3. The Sinfulness of Us

4. The Beckoning of the Holy

5. Unholy Religion

6. Without Blame

7. Without Fault

8. Jesus: The Holy One of God

9. Wanted: Dead and Alive

10. Holy Spirit, Holy Living

11. Staying Holy

12. When Holiness Spreads Like Fire

Bibliography

Notes

Chapter 1

The Longing to Be Holy

May the God of peace make you holy all the way through. May your whole spirit, soul and body be kept blameless at the coming of the Lord Jesus Christ. (1 Thess. 5:23)1

We are about to take a journey. This will be no abstract theological study, nor a simple push for personal pietism, for that would be to set our sights too low. No, my longing is to see the church transformed so that we might transform society. I have written this book to offer pointers to the way and the what of that transformation.

In the late nineteenth century, there was a groundswell of longing for a deeper and more effective Christian life in the churches. In 1874, the Oxford Conference was organized by Canon Christopher, the famous rector of St Aldates, around the theme of The Promotion of Scriptural Holiness, with an emphasis on the Spirit-filled life. Fifteen hundred Christian leaders and theologians attended. The following year, another conference, the Keswick Convention, was held to teach further on the themes of the Spirit-filled life and sanctification. This became the great boiler house for evangelicalism in the twentieth century—influencing the Welsh Revival and Pentecostal beginnings in America as well as revivals in East Africa. Sparks that were fanned into a blaze began with a commitment to holiness. J. C. Ryle was caught up in this movement and produced his famous book Holiness in 1877.

Now, as we look to the future, we will also need to look into the past. Just as Isaac redug the wells of Abraham, which the Philistines had blocked up (Gen. 26:18), so we must explore wells of holiness that have been dug and then filled throughout the church’s history. Here in the twenty-first century, it is time to open up those deep, old wells of holiness.

THE DARKNESS IS DEEPENING

The darkness is deepening. So said Gandalf in Tolkien’s classic The Lord of the Rings trilogy. And so it is for us. Faced with an unconvincing church, society is looking to alternatives.

Secularism has sold us a society without God, where material things are worshipped. We are also seeing the advance of fundamentalist atheism bent on the exorcism of theism. How can this be? Because the church has often lived as if God were dead. Yet concurrent with this, we are witnessing the rapid rise of a radical Islam that appeals to many who long for religious certainties and conviction, especially after finding in the church little more than a divided house or pious platitudes.

After years of greed on greed, the money markets have destabilized and banks themselves are bankrupt, while fat-cat bankers have retired early and buried their heads in their fat pay pensions. We have experienced an acute loss of confidence in the democratic political office, where spin has replaced conviction and pragmatism has eviscerated idealism. And we are seeing a moral meltdown, with prisons at breaking point, crime uncontrollable, families fatherless, morality a myth, and many of our streets filled with terror at feral gangs ready to knife to death innocents who do no more than look at them the wrong way.

And yet, while sinners are certainly responsible for their own sin, I don’t entirely blame the world. They merely do what is in line with their natures: They sin. You cannot be surprised when sinners act sinfully—they have no power to purify themselves. Can a godless society be expected to be godly without seeing what godliness is? While the church may speak prophetically to the world about justice and righteousness, I don’t think we can entirely blame the world for its unrighteousness. The church has all too often blended in with the world rather than revealed Christ and his ways to the world. We have failed to be that shining light, that salting influence. And so, as we fail to conform to Christ and the gospel we profess, the church has at times hindered, rather than helped, the world in coming to Christ. In fact, in some areas, the world appears to be ahead of the church, provoking her to action, especially in issues relating to social justice and the poor.

A HOLY PEOPLE CAN BE EXPECTED TO BE HOLY

So if the world is a mess, the church must shoulder some blame. Darkness cannot dispel itself. The demonic won’t exorcise itself—Jesus said Satan cannot cast out Satan (Matt. 12:26). The darkness flees when a light is lit. But the church has often hidden the light by failing to preach the gospel or pietistically pursuing holiness by withdrawing from society. Sometimes she has even failed to have a light to lift by not truly believing the gospel. Somewhere along the line we have forgotten our vocation—to be a chosen people, a royal priesthood, a holy nation (1 Peter 2:9). Jesus said it is part of the church’s role, through conforming to him and conveying him to the world, to be a sanctifying, salting influence in society (Matt. 5:13–16).

No one will listen to our gospel if we aren’t living it. We cannot influence or infect society with something that has not yet infected us. A saltless salt cannot savor and flavor. The church cannot light a fire if she is not on fire. And so, faced with a society in crisis, in wickedness, it is time for judgment, repentance, holiness to begin in the family of God (1 Peter 4:17). We need a reformation, a revival—and holiness will be at the heart of it. The church must again find and follow Jesus—not as a doctrine to be believed but as a Lord to be served and a life to be lived. Only then can we speak with integrity and expect to be heard.

A holy church can influence an unholy world. Where Christ is seen, he is attractive, wooing and winning people to himself. I am not saying that everyone would turn to Christ if the church attained a great level of holiness, for the demonic and self-willed will always resist God. In fact, a holy church is more likely to be a persecuted church. But as the church lives for God, she will undoubtedly attract others to him. That is why C. S. Lewis could say,

How little people know who think that holiness is dull. When one meets the real thing … it is irresistible.2

And as Paul said, Through us [God] spreads everywhere the fragrance of the knowledge of him (2 Cor. 2:14).

HATING THE PSEUDO

Many years ago, when I arrived in the city of Oxford as a chaplain, I asked a graduate how I should best conduct myself. He replied, Oxford hates the pseudo, implying that the university can spot a fake quickly. Well, my experience has since challenged that graduate’s belief … but one thing is for sure: The church cannot afford to be pseudo. There must be no pretense at piety because people can quite quickly distinguish the authentic from the imitation. They know a holy Christian when they see one, and they know a hollow one too. Old Testament theologian John Oswalt offered this stinging observation:

The world looks on hateful, self-serving, undisciplined, greedy, impure people who nevertheless claim to be the people of God and says, You lie.3

It is not as if we are addressing a marginal issue here—it is central. In the latest celebrated revival in the West, a feted evangelist suddenly walked off the stage and walked out on his wife. Claims of numerous extraordinary miracles could not be substantiated—not even one. I attended churches and watched ministers manipulate money out of church members for the promise of miracles. Pretense, fabrication, and nonsense were rife. Nothing new here, of course, but I groaned along with many others in the church: Where was the bride of Christ, making herself ready for Christ (Rev. 21:2)?

IS THAT SOMETHING IN YOUR EYE?

Recently I had my porch rebuilt and repainted. It was about a decade overdue, so I apologized to the painters and carpenters for the state it was in—including the mature cobwebs large enough to function as a windbreak. One of the builders replied, No worries—I clean other people’s gutters, but you should see the mess in my own house.

He is not the only one to neglect his own house, of course. The prophet Isaiah found himself in a similar position, metaphorically. Isaiah spoke more about holiness than any other prophet. It was part of his ministry to call the nations to holiness. Assuming the chapters of his book are in chronological order, it would appear that, although he was already established in his ministry of exposing wickedness and preaching warning and rebuke to God’s people (chapters 1—5), he subsequently had a vision of God in the temple (chapter 6) that left him completely undone. In his vision, he saw angels crying, Holy, holy, holy. As he stood before God, he knew it was not the nation of Judah that he must first target but himself, Isaiah the prophet: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips (Isa. 6:5 ESV). The prophet had preached the nations’ guilt only to see his own.

When we see God, we see the superlative of holy. When we see the Holy One, we see ourselves as we are—sinful. We ought not preach against the sinfulness of society if we aren’t also preaching against the sinfulness of the church. And lest we be hypocrites, we ought not do that before we have applied the message to the sinfulness of our own hearts (Matt. 7:1–5).

And so in this book, I want to broadcast an encouragement to gain a vision of God in his holiness and to see ourselves truly as we are. But of course we won’t stop there. We must go on to know, as Isaiah knew, a deep cleansing from God’s fire and a commissioning for his service. I do not believe that Isaiah had been a hypocrite—he had said what he saw in the world and what he heard from God; but lest he fall, thinking he stood tall, God also showed him himself. Now his message could be tempered by self-awareness, a much-needed humility in the face of burning-coal grace for the sinner.

I have often found that the most difficult aspect of being a minister is feeling a hypocrite. Many of us are ordained and given the title Reverend—we are to be revered as those set apart by God to minister on his behalf, to teach and lead people to him, and in prayer to represent him to the people and the people before him. What a privilege! What a burden! The fact is that we fail consistently to live up to the standard that we preach, teach, and exhort in others. Like Paul, sometimes I do not do what I want, but I do the very thing I hate (Rom. 7:15 ESV). This made Paul feel wretched, and I know that feeling—although sometimes, I confess, I resign myself to the presence of sin and weakness rather than feeling wretched or wrestling against it.

COMING TO TERMS WITH HOLINESS

It is instructive to think for a moment about the various terms in the English language surrounding holiness. Our word holy derives from the Old English halig, which itself came from the German heilig, referring to "health, happiness, wholeness."4 The English language also employs words from the Latin sanctus (holy) in words like saint, saintly, and sanctification.

In the Old Testament, words based on qds, the Hebrew word for holy, appear over 850 times.5 Holiness, then, is one of the most central concepts in biblical theology. The semantic origins of holiness relate to the word cut and have to do with distinction—standing out or being apart. It is preeminently the nature of God’s own being and is then a derived characteristic of people and things as they exist in right relation to God. In the Old Testament, the word is applied to priests and their clothing, Israelites, Nazirites, Levites, firstborn human beings, prophets, offerings, the sanctuary and its furniture, inherited land and property, dedicated money and precious objects, the avoidance of certain mixtures (there were to be no garments made of both linen and wool, no crossbreeding of animals, no plowing with both an ox and an ass), the law, oil for anointing, incense in the sanctuary, water flowing from the temple or in a laver, places where God revealed himself, the land of Israel, Jerusalem, heaven, the Sabbath and feasts, Jubilee, covenant, and even, on occasion, war.

In the New Testament, hagios, which is Greek for holy or saint, occurs over 150 times together with its associated words. Hagios means to be separate, dedicated, or consecrated to God. Originally, it was a religious concept of the quality possessed by things and persons that could approach a divinity, that which was reserved for God and his service. It contained the sense of perfect, pure and worthy of God.6 The New Testament follows the Old in applying the word first to God and secondly to things and people. The first sense is located in terms of God; his Spirit; and his Son, Jesus, the Holy One of God. The second describes the people of God, the saints who are holy ones.

God is holy. Holiness is his nature and character. It is not an attribute; it is who he is. He is the one who exists in holiness—perfection, beauty, purity, otherness. People and things are said to be holy by their relation to God, as they are offered by him or to him or before him. Days of rest, days of feasting, prophets and priests, gifts to God or from him, covenants and scriptures, angels and servants, temples and land, covenants and commandments, hands lifted in worship, lips offered in kisses to the brethren, the marriage bed, and mountains of revelation—all these can be holy by association with him. Holiness is infused into things or people that come close to God or exist for him.

One useful way to approach the meaning of holiness is to see how other words are placed in relation to it, often interpreting or applying it. In Scripture, the idea of holiness is found alongside cleanliness (Isa. 35:8); purity (1 Thess. 4:7); blamelessness (1 Thess. 3:13); glory (Ezek. 28:22); righteousness (Eph. 4:24); godliness (2 Peter 3:11); honor (1 Thess. 4:4); goodness (Ps. 65:4); truthfulness (Ps. 89:35); trustworthiness (Ps. 93:5); and awe (Ps. 111:9).7 All of these help us understand what holy is and looks like. Holiness is a way of behaving that is