HOLINESS

THE HOLINESS ATTRIBUTE OF GOD

 

The first attribute of character is that of HOLINESS. This quality sets Him aside from all others, for "There is none holy as the Lord" (1 Sam. 2:2); "Thou only art holy" (Rev. 15:4). Singers lifted their voices in praise to "the beauty of holiness" (2 Chr. 20:21; Psa. 110:3), because there is none like thee, "glorious in holiness" (Exod. 15:11).

1.     The Biblical material is replete. God is called holy more often than almighty. He is the "Holy One" (2 Kings 19:22; Job 6:10). This reference to God runs almost like a refrain through the prophet Isaiah (Isa. 1:4; 5:19, 24; 10:17, 20; 12:6; 40:25; 60:9, 14), appearing no less than 28 times. (Jer. 50:29; 51:5), (Ezek. 39:7), (Hosea 11:9), (Hab. 1:12; 3:3), and the Psalmist refer to God in this way (Psa. 16:10; 71:22; 78:41; 89:18).

In awesome wonder the seraphim about the throne proclaim that God is thrice holy (Isa. 6:1-5; Rev. 4:8). His name is holy (Isa. 57:15; Psa. 99:3; 103:1); His spirit is holy (Psa. 51:11; Matt. 1:20); His word is holy (Psa. 105:42; 2 Tim. 3:15); His arm is holy (Psa. 98:1; Isa. 52:10); His habitation is holy (Deut. 26:15); His throne is holy (Psa. 47:8); His things are holy (Lev. 27:28); and His people are holy (Lev. 11:41-45). He is the Holy I AM, the One who is absolutely holy.

2.     The essential meaning of the Biblical terminology helps greatly in understanding the holiness of God. The English word "holy" is derived from the word whole, which denotes wholeness or health. By usage it means wholly pure in the moral sense, or wholly devoted to a sacred purpose. The Hebrew and Greek terms denote separateness, that is, the quality of being set apart. Perhaps the root meaning did not possess an original sense of moral purity. The word holy is used with reference to a harlot (Gen. 38:21), a woman set apart and distinct from other women. But by an easy transition these words came to be used to express the idea of moral purity. In a passage like 1 Thess. 4:7 the meaning is clear: "For God hath not called us unto uncleanness, but unto holiness." That which is set apart from immorality is morality or holiness. And that which distinguishes God from men in an absolute sense is the quality of holiness.

3. There is a twofold significance to the holiness of God as set forth in the Scriptures. That is to say, His separateness looks in two directions: in the direction of majesty or greatness, and in the direction of morality or purity.

With reference to majesty or greatness, God is absolutely separate from all that is earthly, created, or creaturely. There is a holiness of divine majesty or metaphysical greatness that sets God apart from that which is created. "The Lord is great in Zion; and He is high above all the people. Let them praise thy great and terrible name; for it is holy" (Psa. 99:2-3). He is "the high and lofty One that inhabiteth eternity, whose name is Holy" (Isa. 57:15). "For He that is mighty hath done to me great things; and holy is His name" (Luke 1:49).

But in addition, God is absolutely separate from all that is unclean in a moral sense. This is the idea that becomes prominent in the Scriptures. The God who is separated by greatness is distinguished by the fact that He possesses a holiness of moral purity. He "loves judgment...and righteousness...for He is holy" (Psa. 99:4-5). "Who shall ascend into the hill of the Lord? Or who shall stand in His holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully" (Psa. 24:3-4).

Both of the ideas are joined in passages like Isa. 6:1-5 and Luke 5:1-11. Isaiah is given a vision of God in the temple, high and lifted up, and he hears the seraphim cry out, "Holy, holy, holy, is the Lord of hosts." The metaphysical greatness and moral excellence of Jehovah combine to move him to cry out, "Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have been the King, the Lord of hosts" (Isa. 6:5). The same thing is experienced by Peter. When he witnesses the mighty draft of fishes, he is stirred by the greatness of Christ. And this leads him to look within and he sees h

5. Some very important practical values grow out of the holiness of God. It is this attribute that reveals the sinfulness of men. Once men catch a glimpse of the holiness of God, they see their own sin. This was true for Isaiah (Isa. 6:3-5), Job (Job 42:5-6), and Peter (Luke 5:1-11). This attribute guaran­tees the immutability of God's covenants. He swears by His holiness (Psa.89: 34-36), and remembers His holy promise (Psa. 105:42). The very ethical nature of our salvation is guaranteed by God's holiness. It is His holy arm that "hath wrought salvation for him" (Psa. 98:1 ASV). God does not make void the law, but He establishes the law by His holiness. The coming kingdom will be one marked by holiness. He will establish the throne of holiness (Psa. 47:8), and the holy mountain of His dominion will remove destruction and waste (Isa. 11:9).

Because God is holy, He demands a corresponding holiness in His people (Lev. 19:2; 1 Pet. 1:15-16). This is not to be interpreted as imputed holiness, but rather as actual, personal holiness. Out of love God chastens His own that they may be partakers of His holiness, for without holiness no man shall see the Lord (Heb. 12:12-14). Inasmuch as He deals thus with His own, it should be recognized that on the background of His unrelenting holiness, di­vine judgment will be meted out upon the wicked. The throne of judgment is essentially white (Rev. 4:2-3, 5, 8; 20:11). Out of this throne issues the law (Rev. 4:5). For encouragement, it is made clear that God's holiness is so pure that He cannot do evil. And where there is a contrite heart, He will not turn away (Isa. 57:15).

is own sin over against the purity of Christ, and his response is like that of Isaiah, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8). The second idea in each case is derived from the first and becomes primary throughout the Scriptures.

4. The fundamental quality in God is that of holiness, at least that seems to be the most logical conclusion, though there has been much discus­sion among theologians, whether it should be love or holiness; but the Bible seems to regard holiness as foundational, and therefore relationship to God must always be on the basis of holiness (Heb. 12:14). The seraphim or cheru­bim who are in close proximity to the throne emphasize holiness and not love (Isa. 6:3; Rev. 4:8). God's name is holy, and name stands for the character of God (Isa. 57:15). God is also said to sit upon the throne of His holiness, suggesting that the basic character of His dominion is holiness (Psa. 47:8). More­over, all of God's acts are said to be acts of holiness (Psa. 145:17). But not all of His acts are acts of love. Holiness is essentially self-affirmation on the part of God. And out of what He is in Himself He engages in self-giving, which is love. It is therefore correct to say that God loves because He is holy. The rainbow about the throne speaks of love and mercy, but in the midst is a throne of holiness and judgment (Rev. 4:3). That throne is central and the one who sits on that throne is described by light. God is light and in Him is no darkness at all (1 John 1:5). Since God is moral light, He is a consuming fire to all iniquity (Heb. 12:29).