The Great Doctrines of the Bible Part 5

(1) Scriptural statements setting forth the fact of G.o.d's Holiness.

Isa. 57:15--"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place."

Psa. 99:9--"Exalt the Lord our G.o.d, and wors.h.i.+p at his holy hill: for the Lord our G.o.d is holy." Hab. 1:13--"Thou art of purer eyes than to behold evil, and canst not look on iniquity." 1 Pet. 1:15, 16 --"But as he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, Be ye holy: for I am holy." G.o.d's personal name is holy. John 17:11--"Holy Father, keep through thine own name those whom thou hast given me." Christ here contemplates the Father as the Holy One, as the source and agent of that which He desires for His disciples, namely, holiness of heart and life, being kept from the evil of this world.

Is it not remarkable that this attribute of holiness is ascribed to each of the three persons of the Trinity: G.o.d the Father, is the Holy One of Israel (Isa. 41:14); G.o.d the Son is the Holy One (Acts 3:14); G.o.d the Spirit is called the Holy Spirit (Eph. 4:30).

(2) The Scriptural meaning of Holiness as applied to G.o.d.

Job 34:10--"Be it far from G.o.d, that he should do wickedness; and from the Almighty that he should commit iniquity." An evil G.o.d, one that could commit evil would be a contradiction in terms, an impossible, inconceivable idea. Job seemed to doubt that the principle on which the universe was conducted was one of absolute equity. He must know that G.o.d is free from all evil-doing. However hidden the meaning of His dealings, He is always just. G.o.d never did, never will do wrong to any of His creatures; He will never punish wrongly. Men may, yea, often do; G.o.d never does. Lev.

11:43-45--"Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. For I am the Lord your G.o.d; ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.... Ye shall therefore be holy, for I am holy." This means that G.o.d is absolutely clean and pure and free from all defilement.

The construction of the Tabernacle, with its holy and most holy place into which the high priest alone entered once a year; the Ten Commandments, with their moral categories; the laws of clean and unclean animals and things--all these speak to us in unmistakable terms as to what is meant by holiness as applied to G.o.d.

Two things, by way of definition, may be inferred from these Scriptures: first, negatively, that G.o.d is entirely apart from all that is evil and from all that defiles both in Himself and in relation to all His creatures; second and positively, by the holiness of G.o.d is meant the consummate holiness, perfection, purity, and absolute sanct.i.ty of His nature. There is absolutely nothing unholy in Him. So the Apostle John declares: "G.o.d is light, and in him is no darkness at all."

(3) The manifestation of G.o.d's Holiness.

Prov. 15:9, 26--"The way of the wicked is an abomination unto the Lord. The thoughts of the wicked are an abomination unto the Lord."

G.o.d hates sin, and is its uncompromising foe. Sin is a vile and detestable thing to G.o.d. Isa. 59:1, 2--"Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear. But your iniquities have separated between you and your G.o.d, and your sins have hid his face from you, that he will not hear." Israel's sin had raised a part.i.tion wall. The infinite distance between the sinner and G.o.d is because of sin. The sinner and G.o.d are at opposite poles of the moral universe. This in answer to Israel's charge of G.o.d's inability. From these two scriptures it is clear that G.o.d's holiness manifests itself in the hatred of sin and the separation of the sinner from himself.

Herein lies the need of the atonement, whereby this awful distance is bridged over. This is the lesson taught by the construction of the Tabernacle as to the division into the holy place and the most holy place.

Prov. 15:9--"But he loveth him that followeth after righteousness."

John 3:16--"For G.o.d so loved the world, that he gave his only begotten Son," etc. Here G.o.d's holiness is seen in that He loves righteousness in the life of His children to such a degree that He gave His only begotten Son to secure it. The Cross shows how much G.o.d loves holiness. The Cross stands for G.o.d's holiness before even His love. For Christ died not merely for our sins, but in order that He might provide us with that righteousness of life which G.o.d loves. "He died that we might be forgiven; he died to make us good." Do we love holiness to the extent of sacrificing for it?

For other manifestations see under Righteousness and Justice of G.o.d.

(4) Practical deductions from the doctrine of G.o.d's Holiness.

First, we should approach G.o.d with "reverence and G.o.dly fear"

(Heb. 12:28). In the story of Moses' approach to the burning bush, the smiting of the men at Bethshemesh, the boundary set about Mt.

Sinai, we are taught to feel our own unworthiness. There is too much hilarity in our approach unto G.o.d. Eccl. 5:1-3 inculcates great care in our address to G.o.d.

Second, we shall have right views of sin when we get right views of G.o.d's holiness. Isaiah, the holiest man in all Israel, was cast down at the sight of his own sin after he had seen the vision of G.o.d's holiness. The same thing is true of Job (40:3-4; 42:4-5).

We confess sin in such easy and familiar terms that it has almost lost its terror for us.

Third, that approach to a holy G.o.d must be through the merits of Christ, and on the ground of a righteousness which is Christ's and which naturally we do not possess. Herein lies the need of the atonement.

b) The Righteousness and Justice of G.o.d.

In a certain sense these attributes are but the manifestation of G.o.d's holiness. It is holiness as manifested in dealing with the sons of men. Holiness has to do more particularly with the character of G.o.d in itself, while in Righteousness and Justice that character is expressed in the dealings of G.o.d with men. Three things may be said in the consideration of the Righteousness and Justice of G.o.d: first, there is the imposing of righteousness laws and demands, which may he called legislative holiness, and may he known as the Righteousness of G.o.d; second, there is the executing of the penalties attached to those laws, which may be called judicial holiness; third, there is the sense in which the attributes of the Righteousness and Justice of G.o.d may be regarded as the actual carrying out of the holy nature of G.o.d in the government of the world. So that in the Righteousness of G.o.d we have His love of holiness, and in the Justice of G.o.d, His hatred of sin.

Again Righteousness, as here used, has reference to the very nature of G.o.d as He is in Himself--that attribute which leads G.o.d always to do right. Justice, as an attribute of G.o.d, is devoid of all pa.s.sion or caprice; it is vindicative not vindictive. And so the Righteousness and Justice of the G.o.d of Israel was made to stand out prominently as contrasted with the caprice of the heathen G.o.ds.

(1) Scriptural statement of the fact.

Psalm 116:5--"Gracious is the Lord, and righteous; yea, our G.o.d is merciful." The context here shows that it is because of this fact that G.o.d listens to men, and because having promised to hear He is bound to keep His promises. Ezra 9:15--"0 Lord G.o.d of Israel, thou art righteous." Here the Righteousness of Jehovah is acknowledged in the punishment of Israel's sins. Thou art just, and thou hast brought us into the state in which we are today. Psa. 145:17--"The Lord is righteous in all his ways, and holy in all his works." This is evident in the rewards He gives to the upright, in lifting up the lowly, and in abundantly blessing the good, pure, and true.

Jer. 12:1--"Righteous art thou, O Lord, when I plead with thee."

That is to say, "If I were to bring a charge against Thee I should not be able to convict Thee of injustice, even though I be painfully exercised over the mysteries of Thy providence."

These scriptures clearly set forth not only the fact that G.o.d is righteous and just, but also define these attributes. Here we are told that G.o.d, in His government of the world, does always that which is suitable, straight, and right.

(2) How the Righteousness and Justice of G.o.d is revealed.

In two ways: first, in punis.h.i.+ng the wicked: retributive justice, second, in rewarding the righteous: remunerative justice.

_aa) In the punishment of the wicked._

Psa. 11:4-7--"The Lord is in his holy temple, the Lord's throne is in heaven: his eyes behold, his eyelids try, the children of men.

The Lord trieth the righteous; but the wicked and him that loveth violence his soul hateth. Upon the wicked he shall rain snares, fire and brimstone and an horrible tempest. This shall be the portion of their cup." This is David's reply to his timid advisers. Saul may reign upon the earth and do wickedly, but G.o.d reigns from heaven and will do right. He sees who does right and who does wrong. And there is that in His nature which recoils from the evil that He sees, and will lead Him ultimately to punish it. There is such a thing as the wrath of G.o.d. It is here described. Whatever awful thing the description in this verse may mean for the wicked, G.o.d grant that we may never know. In Exod. 9:23-27 we have the account of the plague of hail, following which are these words: "And Pharaoh sent...for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked."

Pharaoh here acknowledges the perfect justice of G.o.d in punis.h.i.+ng him for his sin and rebellion. He knew that he had deserved it all, even though cavillers today say there was injustice with G.o.d in His treatment of Pharaoh. Pharaoh himself certainly did not think so. Dan. 9:12-14 and Rev. 16:5, 6 bring out the same thought.

How careful sinners ought to be not to fall into the hands of the righteous Judge! No sinner at last will be able to say, "I did not deserve this punishment."

_bb) In forgiving the sins of the penitent._

1 John 1:9 (R. V.)--"If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." Ordinarily, the forgiveness of sin is a.s.sociated with the mercy, love, and compa.s.sion of G.o.d, and not with His righteousness and justice. This verse a.s.sures us that if we confess our sins, the righteousness and justice of G.o.d is our guarantee for forgiveness--G.o.d cannot but forgive and cleanse us from all sin.

_cc) In keeping His word and promise to His children._

Neh. 9:7, 8--"Thou art the Lord the G.o.d, who didst choose Abram...and madest a covenant with him to give the land of the Canaanites...to his seed, and hast performed thy words; for thou art righteous."

We need to recall the tremendous obstacles which stood in the way of the fulfillment of this promise, and yet we should remember the eleventh chapter of Hebrews. When G.o.d gives His word, and makes a promise, naught in heaven, on earth, or in h.e.l.l can make that promise void. His righteousness is the guarantee of its fulfillment.

_dd) In showing Himself to be the vindicator of His people from all their enemies._

Psa. 129:1-4--"Many a time have they afflicted me...yet they have not prevailed against me. The Lord is righteous: he hath cut asunder the cords of the wicked." Sooner or later, G.o.d's people will triumph gloriously as David triumphed over Saul. Even in this life G.o.d will give us rest from our enemies; and there shall a.s.suredly come a day when we shall be "where the wicked cease from troubling, and the weary are at rest."

_ee) In the rewarding of the righteous._

Heb. 6:10--"For G.o.d is not unrighteous to forget your work and labor of love, which ye have showed towards his name, in that ye have ministered unto the saints, and do minister." Those who had shown their faith by their works would not now be allowed to lose that faith. The very idea of divine justice implies that the use of this grace, thus evidenced, will be rewarded, not only by continuance in grace, but their final perseverance and reward. 2 Tim.

4:8--"Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give me at that day: and not to me only, but unto all them that love hiss appearing."

The righteous Judge will not allow the faithful believer to go unrewarded. He is not like the unrighteous judges of Rome and the Athenian games. Here we are not always rewarded, but some time we shall receive full reward for all the good that we have done. The righteousness of G.o.d is the guarantee of all this.

c) The Mercy and Loving-kindness of G.o.d.

By these attributes is meant, in general, the kindness, goodness, and compa.s.sion of G.o.d, the love of G.o.d in its relation to both the obedient and the disobedient sons of men. The dew drops on the thistle as well as on the rose.

More specifically: Mercy is usually exercised in connection with guilt; it is that attribute of G.o.d which leads Him to seek the welfare, both temporal and spiritual, of sinners, even though at the cost of great sacrifice on His part. "But G.o.d, who is rich in mercy, for his great love wherewith he loved us...G.o.d commendeth his love towards us, in that, while we were yet sinners, Christ died for us." (Eph. 2:4; Rom. 5:8.)

Loving-kindness is that attribute of G.o.d which leads Him to bestow upon His obedient children His constant and choice blessing. "He that spared not his own Son, but freely delivered him up for us all, how shall he not with him freely give us all things?" (Rom.

8:32.)

(I) Scriptural statement of the fact.

Psa. 103:8--"The Lord is merciful and gracious, slow to anger, and plenteous in mercy." For, instead of inflicting pain, poverty, death--which are the wages of sin--G.o.d has spared our lives, given us health, increased our blessings and comforts, and given us the life of the ages. Deut. 4:31--"(For the Lord thy G.o.d is a merciful G.o.d); he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers." G.o.d is ready to accept the penitence of Israel, even now, if only it be sincere. Israel will return and find G.o.d only because He is merciful and does not let go of her.

It is His mercy that forbids his permanently forsaking His people.

Psa. 86:15--"But thou, O Lord, art a G.o.d full of compa.s.sion, and gracious, long-suffering, and plenteous in mercy and truth." It was because G.o.d had so declared Himself to be of this nature that David felt justified in feeling that G.o.d would not utterly forsake him in his time of great stress and need. The most striking ill.u.s.tration of the Mercy and Loving-kindness of G.o.d is set forth in the parable of the Prodigal Son (Luke 15:11-32). Here we have not only the welcome awaiting the wanderer, but also the longing for his return on the part of the anxious and loving father.

(1) How the Mercy and Loving-kindness of G.o.d are manifested.