The Holiness Of God The Fundamental Attribute Religion Essay

The chasteneousness Of immortal The Fundamental Attri onlye Religion Es registerThe attempt to evaluate matinee idol so that sympathy can grip the vastness of His personality is indeed a formidable beneathtaking. Often cadences, theologians speak of the proportions of graven anatomy as those qualities of theologys spirit that He has chosen to reveal of Himself to hu adult maleity, either by means of natural shaper drinkation, or with specific revelation. When we speak of the attri besideses of idol, we ar referring to those qualities of graven image which constitute what he is. They atomic number 18 the genuinely characteristics of his nature.1Typic every last(predicate)y, gods attributes are grouped into two classifications. In an labor to explain graven image according to news, theologians piddle distinguished amongst his exclusive attributes that be broad to him entirely, and immortals shared attributes, which he bestows upon us to a lesser acad emic degree than he possesses them.2First are those attributes of matinee idol which are rightful(a) of Him al wizardness. This find out of attributes is known as the incommunicable attributes, which refers simply to those characteristics of God that can non be shared by any(prenominal) unity former(a) than God by virtue of His miraculous nature, He al matchless exemplifies these qualities. The second mold is known as Gods communicable attributes. These characteristics are those that God shares in almost capacity with His creation specific on the wholey with hu patchity as a part of His creation. Gods clean-livingity falls into both classifications first as an incommunicable attribute, religion is elemental to Gods nature, and second, as a communicable attribute, pietism is come up to a right sheath of, and interaction with, God as antecedent on the part of the created. This work will demonstrate the vastness of religion in both manners of qualification, in such( prenominal) a sort as to highlight its ingrained characteristics to the nature of God, and to the nature of His interaction with His creation, as well as the reciprocal blood between the creature and Creator.Erickson says of the attributes of God, at that stick are two basic conniptions to Gods theology. The first is his uniqueness. He is totally give from all of creation. . . . The another(prenominal) aspect of Gods sanctitude is his unattackable purity or superbness. This means that he is untouched and unstained by the evil in the world. He does non in any sense participate in it.3Regarding devotion in particular, as a divine attribute Erickson in any case says, The attributes are permanent and intrinsic qualities, which cannot be gained or lost. Thus, sanctitude is not in this sense an attribute (a permanent, inseparable characteristic) of Adam, but it is of God. Gods attributes are inwrought and inherent dimensions of his very nature.4This hard-hittingion betwe en Adam on the unrivalled hand, and God on the other, in relation to righteousness is shared by other communicable attributes, but perhaps no greater dis club exists between mans energy to share in Gods attributes anywhere than at this point. For example, humankind may demonstrate few limited measure of love, or lenity on his own, perditionce unbelieving men may demonstration these characteristics under the right circumstances albeit in pitiful fashion. However, under no circumstance thinkable is mankind capable of demonstrating make up the almost miniscule amount of holiness, aside from God imparting it to him as a shared attribute.With assess to any of the attributes of God, it must be stated that we know all that we know of God by virtue of His acts of revelation those things that He has chosen to tell us of Himself. We learn much of what we know about God, from the multiplicity of references within news concerning His differentiate, and how He reveals it, as we ll as how He expects it to be revered. We may come across that the Lords very frame is set aside place place, not salutary the places and things associated with him. Bless the LORD, O my soul and all that is within me, bless His consecrated name. (Ps 1031).5Gods revelation to Moses at Mt. Sinai is indicative of Gods desire to make Himself known. He says, I AM WHO I AM (Ex. 314). This revelation of his name is as well as a revelation of his nature.6Along this same ruling line,Edmond Jacob points out that the name is synonymous with Yahweh. So thename always expresses the essential nature of a macrocosm, manifests the totality of thedivine carriage. Since name, in fact, does refer to the essence of Gods being, thenholiness seems to be most characteristic of his nature. In Jacobs words, the relationbetween holiness and the name reveals the indistinguishability of holiness with deity. Given thefact that repute is one of the manifestations of holiness (Is. 63), it may be that til now thereferences to his splendiferous name are sincerely and an alternate rendering of the holyname.7Scripture itself attests to the high tension placed by God upon His name. In the Old Testament merely, in that respect are five references to a brilliant name and four references to a great name of God, but all the others (23) refer to Gods holy name.8Since his name is so immediately bound up with his nature, the connection of holiness with the name is very significant. It seems to indicate that the holiness is the most all important(predicate) thing Israel indispensable to know about this sensation who was revealing himself to them.9Indeed, Gods holiness is of imperious importance in His revelation to Israel because it distinguishes Him uncompromisingly from the pagan gods sur rounding Israel at that time. It is important besides to remember that part of Gods holiness is his separation and transcendency. God was establishing Himself with the children of Israel as different and superior to the pagan gods simultaneously finished and through the understanding of His holiness. Gods holiness also serves to encourage His hatful to take up His ways, and to be resembling He is. The command to be holy as God is holy (1 Pet. 116), is more(prenominal) than adept an admonition to try to be good people. It is a command for His people to be set apart from scoria as God is set apart from it.Moving in thinking, from Gods revelation regarding His name, in that respect are several key factors worthy of consideration with respect to holiness as it is primaeval to Gods nature. In the prophet Isaiahs vision (Isa. 63), it is interesting to note that while Isaiah sees God as the s overeign King, his description of his essential being is not in terms of sovereignty, or rase righteousness, mercy or love. Rather it is the holiness of God that stands at the very centerfield of his nature.10 theology it seems, as a part of Gods being, is the driving throw behind the gross(a)ion of all the other attributes of God. In fact, Gustaf Aulen, in his assent of the christian Church, expresses his conviction that holiness is the foundation on which the all cosmos of God rests.11It is seen as the basic or fundamental attribute because there is no standard for God He Himself is the standard of holiness. God is under no law of holiness He Himself is the law of holiness.12Gods nature is supremely perfect a perfection driven by His holiness, as to be without comparison. God utterly could not be God if it were not for this supreme perfection, which is His alone. Anything less than absolute perfection, and undeniable holiness in Him would denote some fundamental flaw, which, even on the smallest scale, would preclude His being God. The underlying thought of holiness is being separate from all thats impure. This is the divine perfection by which God is absolutely distinct from all creatures and exalted above them in infinite majesty. God is dis tinct from His creation in that He is set apart from creation by virtue of His purity. piety is fundamental because in a sense all of Gods other attributes rest on this one attribute of perfection. Gods level of perfection in all His attributes must sport their basis in the level of perfection that stems from His holiness. From this point, we see that His holiness is fundamental to all of his attributes. Equally as important, humanitys right understanding of God is predicated upon the absolute perfection of His holy nature. Gods holiness His very essence, as communicated to His creatures, is a derivative of absolute perfection. thither is an emphasis given to this attribute above all the other attributes. There are certain attributes we prefer, because of personal benefit derived from them. We enjoy Gods love, mercy, and grace in the beginning His justice, wrath, and anger. But in the Bible, the holiness of God has note of hand over all the others.13It is from this standpoint that we describe the holiness of God as being transcendent or above all the other attributes. This transcendency establishes holiness as a foundational attribute. Coppedge depicts how holiness, as a transcendent and foundational attribute, relates to other traditional characteristics below14It is the transcendence of Gods holiness that establishes it as the foundational attribute of God. galore(postnominal) see holiness as the foremost attribute of all because holiness pervades all the other attributes of God and is consistent wil all He is and does.15Having schematic the primacy of holiness as an attribute of God, attention may now be turned to the implications of this basic attribute as it is inherent in God before it may be imparted to man. First, in thinking about holiness as an incommunicable attribute, there are several concepts that one must grasp to rightly understand who God is, and how the nature of His being affects His creation. Theologians may say that Gods holiness is incommunicable because there is a level of perfection in His holiness that may not rightly be ascribed to any part of the creation. hegira 511 says with wonder, Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, Fearful in appraises, doing wonders? Gods holiness has a gloriously incomparable aspect to it, which is its incommunicable chemical element. Gods holiness also has an eternal aspect to it. John said, in commenting on the activities surrounding Gods throne . . . each(prenominal) of the four living creatures . . . never hang-up saying, Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come16(Rev. 48). Holiness resides in God to the extent that it cannot be imparted to humanity in the same way. Isaiah also records the cry of the seraphim, as they say Holy, holy, holy is the LORD of hosts the whole priming coat is full of His glory (Is. 63). In Isaiahs mind, the earth is full of Gods glory as an implied result of His holin ess. There can be only one Being who is absolutely perfect holy Further, if perfection is thought of as moral perfection, then absolute perfection implies holiness as well. God is absolutely perfect, and what is absolutely perfect is set apart from all else. then God is holy He is perfect in and of Himself17J.L. Dagg says, God is immaculately holy. Goodness, faithfulness and justice, are moral attributes of God. Holiness is not an attribute distinct from these but a name which includes them all It implies the perfection of the assemblage the absence of everything in it contrary to either of the properties included.18This immaculate holiness is an element of Gods transcendence in that His holiness, a holiness of absolute, undeniable perfection, sets Him apart from all else God alone possesses holiness to this degree. While man may aspire to some level of holiness, holiness as depicted in Scripture belongs to God alone. Holiness of this degree is fundamental since only God posses ses holiness to this level, it emanates from Him to His creatures through revelation and experience. It does so because God wills it to be this way. Because His holiness emanates from Him to humanity, mankind is drawn to God in a way that would be unacceptable without such emanation. Isaiah demonstrated this experience when in Gods presence he exclaimed, excruciation is me, for I am un make Because I am a man of pestiferous lips, and I dwell in the midst of a people of sordid lips for my eyes swallow seen the King, The LORD of hosts. (Isa. 65). It is this perfection that allows humanity to revel in, and marvel at, Gods holiness. That He is perfectly holy is an assurance to His creation of the perfection of His other attributes. Gods holiness is the divine perfection by which God is absolutely distinct from all creatures and exalted above them in infinite majesty.19A similar thought concerning Gods holiness as an incommunicable characteristic of His nature is one that some have called His majesty-holiness . . . this aspect of Gods holiness is the one less thought of, and it actually concedes greater affinity to infinity, Aseity, and unitynon-moral divine attributes.20God has majesty as the King of kings, and Lord of lords because of His holiness.When the Creators holiness has been physically manifested to His creation, it has a brilliant effect. In Isaiahs vision from chapter six, he notes that the seraphim had to cover their faces to remain in Gods presence, (Isa. 62ff.) Isaiahs accounting system of the seraphim brings to mind other encounters with Gods glory that have similar effects on the beholder, such as Moses reaction to Gods presence at the burning chaparral (Ex. 31-6), the Israelites reaction to Moses as he descends the mountain after having been in Gods presence (Ex. 3429-35), and the disciples reaction at the Mount of Transfiguration (Matt. 171-8). Many times, Gods holiness is likened to a consuming fire In each example, the glory of God was such that it caused the beholder to fall before God in fear. This brilliant glory, which is the visible manifestation of Gods holiness, is so powerful that it elicits weighed down responses from His creation in every case.Through the incarnation, God has not only invited mankind to participate in His holiness, He has demonstrated that it can be done, and how it should be done. By his sacrificial death on the Cross, Jesus Christ enables us, by the power of the Holy Spirit, to share in the holiness that he embodies and accomplishes for us. Jesus said, Blessed are the pure in heart, for they shall see God (Matt. 58), indicating that the heart condition is a key component to mankinds ability to commune with the Father. It is precisely this purity of heart, which is the result of mimicking Gods purity that is pleasing to God. in all too often, the idea of attaining holiness is discounted, or neglected altogether, as if it is ungetatable. The antagonist desires that we have this defe atist attitude. However, Mark Driscoll states with regard to communicable holiness that we reflect God when we hate sin and love holiness by repenting of our sin and fighting against sin in the world.21Certainly, it would be inaccurate to suggest that perfect holiness is within the grasp of humanity however, since God has commanded mankind to be holy (1 Pet. 116), one must assume that it is attainable through repentance, at least in some acceptable degree, within the confines of this life. Humans have the ability to exhibit limited holiness, yet it is not an attribute which is innate or one which emanates from their being. In fact, a return of accounts throughout Scripture indicate that when man encounters Gods holiness it has had a good impact.Holiness is also seen as communicable, in that God does share His holiness with humanity in some senses. The idea that God shares His attributes with humanity in any sense is an indication of His desire to have an interactive kin with Hi s creation mankind in particular. It is a reflection of His character that He desires such an interaction in no sense does God look at this interaction, but Scripture is clear that He desires it and goes to great lengths to make it possible. As a result of Gods activity in making His being known, and providing a means of interaction, it is right that He alone is the object of mans worship. While Gods holiness is essential, mans holiness is derived from His nature. In some ways, we are like God. At our best, we have qualities or attributes that dimly reflect Gods.22It is this dim reflection that characterizes mankinds existence for now. One is reminded of Pauls discourse in the great love chapter of Corinthians, wherein he says For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Cor. 1312-13). It is this prognostication of seeing and knowing that encourages Paul as well as the worshiper today. One day, we wi ll see as we are seen, and know as we are known that will indeed be a glorious day. On that day, man may look upon the glorious holiness of God, and not turn away in fear, or hide his face from Gods glorious radiance.However, even in this life, some measure of holiness is surely attainable for mankind, since God commands His creatures to Be holy, for I am holy (Lev. 1144, 45 192 207 1 Pet. 116). Holiness in man is a symbol of the holiness of God, but is also a humble aspiration to be more like God. Holiness in man is seen in a relational aspect. Gods purpose for share His attributes with humanity is certainly to foster obedience, but also to transform humanity into His image, as depicted in 2 Cor. 318. Here, God speaks through the Apostle Paul to His church, and says But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image (emphasis added) from glory to glory, just as by the Spirit of the Lord. One remembers Isaiahs e ncounter, when in the presence of the Lord both he and the seraphim were overwhelmed (Is 62-6), and marvels at this bleak Testament approach to Gods presence, given by God for the edification of His saints. The observable contrast between the Old Testament and New Testament depictions of the workings of Gods holiness are indeed a source of blessing for those believers on this side of the cross of Christ. While this holiness is certainly limited, it remains lawful that God has now commanded the attempt to become in nature as He is, limited though the success of that effort will be. This holiness in man is reflected holiness. How it is that man may exhibit such an attribute of God? Creation reflects the attributes of the Creator. Quite simply, holiness in man is impossible apart from God however, holiness in man is a existence because Gods holiness overflows into the lives of His children. Gods holiness comes from that eternal fount, just as does His love, mercy, and impartialit y, but it comes in a unique way. Gods holiness comes through the transformation of a consecrated life a life that is being reconfigured to be what it is not naturally, but only what it can be under the direct influence of culmination into the presence of God. It is an alien concept, except that it is most obviously Gods plan for mankind.That such holiness comes from God alone is seen from Scripture. Moses removes any doubt, when he records Gods words in Lev. 218, I the LORD, who sanctify you, am holy. This clearly indicates the holiness of God, but also indicates that the process of becoming holy (sanctification) is Gods work. Further indications from Scripture are seen in Geislers observationsGod chose a holy people (Israel) (Deut. 76 142, 21 2619 289 Col. 12 1 Peter 29).He also picked circumscribed holy men (2 Kings 49). He elected a holy church (1 Cor. 12). Heset aside a holy land (Zech. 212). God chose a holy city on earth (Jerusalem) (Neh. 111Isa. 521) Gods holy city sits on a holy mountain (Ps. 151 481 Dan. 920). He also has aHoly city in promised land (Rev. 212, 10). God ordained holy priests (in Leviticus). God evendesignated a holy dumpsite (Jer. 3140), that is, a special place set apart to dispose ofthings. God demands a holy charge of His people (Lev. 2730). God had holy food (Lev. 2122). He expects us to live a holy life (Rom. 121 1 Thess. 47).23Clearly, Scripture is replete with these and numerous other references to Gods holiness, and its connection to mankind. Gods holiness is always demonstrated scripturally with the express purposes of revealing more of God to mankind, and of drawing mankind closer to God.Interestingly, God is seen in His holiness as a Law-giver. A holy God gave a law that was just and holy and good.24Holiness is an essential quality of God, both in a metaphysical sense, and in a moral, or honest sense. This realization brings to bear another aspect of Gods holiness as it is imparted to man. There is a moral or ethical co mponent of Gods holiness that bears upon man as he strives to come into the image of God. It is this conjunction of morality with holiness that defines the ethical component of Gods nature. He is God because He is ethically (morally) superior to all else, and this is do known through His holiness. In fact, The holiness of God in Scripture is never depicted apart from its moral and rational dimensions. A holy God is always moral, and he communicates in rational language.25Coppedge notes that there are six key elements26that comprise Gods moral holiness (1) righteousness and its correspondent standard of (2) moral purity. The (3) truth of God is reflected in both his pitch and his faithfulness in personal relationships. The (4) grace of God involves both his opt and his self-giving, and stands in close relationship to both the (5) love and the (6) goodness of God, which round out his moral image.27This moral component of Gods holiness is fundamental to the nature of God as He has made Himself known, but it goes far beyond just Gods self revelation. His holiness is also fundamental to mankinds right understanding of truth. There is no truth that man may know apart from Gods truth, which is absolutely based upon His holiness and purity. This fact comprises the moral compass of man. In fact, Erikson says, Gods perfection is the standard for our moral character and the motivation for religious practice. The whole moral code follows from his holiness.28Ericksons idea is that apart from Gods purity (holiness), it is impossible to worship Him rightly, as well as impossible to live rightly before Him.Without the ethical component of Gods holiness, humanity would be lost in a sea of relativity. Such is the danger of most of the heretical movements of religious history. We are living in a day of mental and moral and eldritch indolence, and therefore a time of superficial thinking in things relating to God and eternal matters.29These modern day religious movements amo unt to little more than mankinds attempt to subrogate Gods position as the ultimate authority over all creation. Almost without fail, every such attempt at heart is nothing more than a rejection of Gods holiness. The result is an attempt to replace Gods truth, which is absolute, with mans truth which is incomplete. Any such attempt can but fail because it is conceived in sin. Holiness points to Gods majestic purity because God is morally pure, He cannot pardon evil or have any relationship to it.30Apart from the ethical component of Gods holiness, mankind can do little more than count in vain for truth.14Having established holiness as a fundamental attribute of God a driving force behind His being as we know it, the question remains as to why this is important. There are two relational aspects of Gods holiness that must be understood. First, one must realize how Gods holiness affects His relationship with man as His creation, and conversely how mankind is to rightly respond to God because of His holiness. Only then may one understand how Gods holiness impacts a right relationship between man and men. These are sometimes referred to as vertical (God to man, and man to God), and naiant (man to man) relationships. In each case, the success of this effort depends upon the holiness of God as it is imparted unto the believer. Humanity cannot please God apart from reflecting His holiness back to Him, and this is done through the proper relationships of love for God and for fellowman.Relationally speaking, there are considerations of Gods holiness, as a communicated attribute, that have implications for mankind as well. There is a display of Divine holiness in redemption. His holy nature will not allow Him to look upon sin with the least degree of allowance. Salvation is not at the expense of His holiness. The Redeemer must bear the wrath collectible the sinner, for wrath is the exercise of His holiness. Gods hatred of sin was as much manifested in redemption as i t will be in judgment.31Understanding that Gods holiness is directed towards humanity for the purpose of glorifying Him through a right relationship is imperative for the development of the child of God. It is also foundational to the proper perspective of the creature, as he relates to the Creator, that man recognizes that the goal of the process of sanctification is the ultimate glorification to be found in the presence of God because of the work of Christ. Ryle states that, A man may go great lengths, and yet never reach true holiness.32It is this work of God in mans life that makes him right before God, resulting in a desire to please God through the obedient life. Augustine said, When we praise God directly, we do it as we celebrate His Holiness.33In keeping with this thought, Martin Luther said, We should not be holy in order to earn or check something. For people who do this are hirelings, servants, and day laborers. They are not unstrained children and heirs who are holy f or the sake of holiness that is, for the sake of God alone for God Himself is Righteousness, Truth, Goodness, Wisdom, and Holiness.3416 Finally, because God is supremely holy, He is deserving of mankinds total adoration, love, respect, and worship. To know God aright, one must recognize above all else that He is different because of His holiness. It is this difference that at once sets Him apart, and at the same, time draws us to Him. This difference is predicated upon His absolute holiness. Gods holiness establishes His uniqueness, and not just His grandness or grandeur. God demonstrates the vastness of the differences between His holiness and mans. Mankind is instructed to long for Gods holiness in such a way as to cause obedience and surrender in his life, yet to recognize the incomparability of Gods fire of a fierce divine love that will not rest case until God has redeemed all in a renewed heaven and a renewed earth that has become Gods dwelling place (Rev. 21-22). When our salvation is consummated we will be restored to the holiness of God. We will not have His power, nor His wisdom, but we will have His holiness.35In conclusion, one must generalise that Gods holiness is perhaps His greatest gift to mankind, other than salvation. All His other gifts are predicated upon His holiness. Gods Holiness is foundational and all other actions emanate from His holiness. His righteousness, justice, love, grace, mercy and truth are what they are because He is holy. God is transcendent because of His holiness, yet even the desire to have a relationship with humanity is predicated upon Gods holiness. Like Isaiah, when confronted with the presence (His holiness) of Almighty God, all any man may say is 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 my eyes have seen the King, the LORD of hosts (Isa. 65). It is because of his holiness, that God is a consuming fire.36There is no right reaction ap art from locomote on ones face in utter humility and worship when confronted with this divine presence. However, because of the work of Christ for salvation, and the work of the Holy Spirit for glorification through sanctification, man may respond with great relief to Gods presence because through these works, God has imparted a measure of His holiness to humanity, until the day comes when we stand