Day One

I am giddy with excitement as we begin to dive into the topic of the holiness of God. Laugh at my decision to use the word "giddy" if you like, but, strangely enough, that's a good way to describe how excited I am as we begin this study (which I hope will not end in my life and each of yours when we finish studying this article). I will attempt to avoid bringing up the same points and asking the same questions as Daniel has (and if you are reading this, but haven't read his post yet, stop reading right now and read his first), but if I do, and I'm betting I will, bear with me.

"To be holy is to be characterized by purity and blamelessness and integrity, both in terms of one's essence and one's activity." I desire to and would invite you as well to meditate on this sentence, for it boggles our fallen minds. I have great difficulty conceiving with my finite mind and logic how anything can be perfect, especially when I see clear evidences of imperfection in the sin of my own life and the sin I see in the world around me. But God is beyond my comprehension (thank Him for that!). I can't put God in terms of sinful man. As Daniel emphasized in the previous post, God is “too pure to behold evil” (Heb 1:12-13). Evil cannot enter the presence of God, so my human qualifications of Him rob Him of His majesty, greatness, and His splendor. When I think on God's holiness, like Storms suggested, my first and main thought is of purity. Storms proceeded immediately to correct me with the following quote from RC Sproul:

"But the point we must remember is that the idea of the holy is never exhausted by the idea of purity. It includes purity but is much more than that. It is purity and transcendence. It is a transcendent purity."

To jump away from that point into another that Storms made in this first section, I have a question that has challenged me greatly and I pray would do the same to you. He made the following point in the third paragraph: "God's name is qualified by the adjective "holy" in the OT more often than all other qualities or attributes combined!" If Srcipture has such an emphasis on the purity of God, then I should as well. Let us examine ourselves. How often do we meditate on God’s holiness? It is my contention that we should dwell on His holiness in a way proportionate to the way He is described in Scripture.

I will now briefly discuss the section of today's reading that has filled me with joy in a new way. I am of course referring to the final paragraph in point A, discussing the title of God, "Holy One of Israel." From meditating on the previous points made in the article on the holiness of God, coming to a clearer understanding of what His holiness actually means, then this paragraph comes along and delights the soul. I put it here and implore you to read it again and let it fill your soul with the joy of the Lord.

"This tension between divine transcendence and immanence is seen in an interesting paradox in the title for God, "Holy One of Israel." The words "Holy One" point to God's otherness, his "set-apartness", so to speak. As we shall see, to be holy is to transcendently above the creation. Yet, he is the Holy One "of Israel"! He has given himself to a people: they are his people and he is their God. Although transcendent and lofty, he is also immanent and loving. His eternal distinctiveness as God does not prohibit or inhibit him from drawing near in grace and mercy to those with whom he is in covenant relationship." (my own emphasis is added)

What amazing truth to meditate on throughout the rest of our lives! "He has given Himself to a people!" Let wonder fill your heart as contemplate this fact. The passage that comes to mind here is from Titus 2:11-14:

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

I find myself (and pray that you would as well) in awe of the fact that the Holy One would desire to "purify for Himself a people for His own possession." That He would make it so that He could give Himself to a people, and hence be called "Holy One of Israel." Praise God for His blessings, for they are numerous to be sure!