This series of sermons is built around the premise that the most serious question before the church at any given time is always God Himself. Even now in the scattering, it is God Himself who is on trial. It is our faith in him that is on trial. It is our faith that has been very severely damaged because we have been put into a great deal of confusion as a result of the doctrinal changes and the things that occurred in its wake. God Himself, (as I mentioned at least twice in the sermons that I gave at the Feast) is the one who is actually on trial.
Now what is God like? Have you ever seen Him? This verse says "Acquaint now yourself with Him." Well, neither have I ever seen Him. But there is a revealing of Him in His word, and by His spirit, and I am convinced that low views of Him spin off into hundreds of lesser evils.
Thus says the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glories glory in this, that he understands and knows me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, says the LORD. (Jeremiah 9:23-24)
In verse 23 there are three things that the world trusts and admires very greatly in others. Human wisdom, strength, athletic ability, and riches cannot ward off disaster, and they have very little impact on whether or not we're going to be prepared for the Kingdom of God. In Jeremiah's day as now, the scholar, the warrior, the athlete, and financier were highly esteemed. But brethren, the historical record shows that those who trust in these things fall victim to idolatry and pride.
I want you to notice in verse 24 ("...the LORD which exercise lovingkindness, judgment, and righteousness, ...") how closely parallel this is to Jesus' statement in Matthew 23:23 about the weightier matters of the law—judgment, mercy, and faithfulness. Also notice how this parallels Micah 6:8 which says, "What does the LORD require of you but to do justly, and to love mercy, and to walk humbly with your God?"
Our highest good is to know God and to live a life that reflects His righteousness, love and justice. The better we know Him, the better off we are. You can attach this to John 17:3: "And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent." Jesus Christ said eternal life IS to know God and His Son Jesus Christ.
To know Him intellectually is not enough. All that one has then is theoretical knowledge. John 3:21 is a very brief scripture, but it's right to the very point.
But he that does truth comes to the light, that his deeds may be made manifest, that they are wrought in God. (John 3:21)
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. (John 7:17)
Brethren, it is in these areas that true holiness lies—knowing God and doing His will. Our knowledge of God cannot be merely theoretical, it has to be experiential.
Come, and let us return unto the LORD: for he has torn, and he will heal us; he has smitten, and he will bind us up. (Hosea 6:1)
I wanted to read that because I think that it has some application today because the church is rather torn up, and we are scattered all over the place. He has smitten us, and he will bind us up.
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, IF we follow on to know the LORD, ... (verses 2-3)
Knowledge of the Lord—knowing God—must be experiential.
... His going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
We will, if we follow on the path of obedience, know the Lord.
Jesus had to become a man in order to more fully relate to and to understand man, to understand what it was like to live with temptation. In like manner we must begin living like God in order to come to more fully know God. The reason for all of this is that an unknown God cannot be trusted. Think about this. If you don't know God, you can't trust Him. He cannot be served, nor can He be worshipped. Without those things there will be no salvation.
I was given an article by Herb Witmer up there in Harrisburg that he clipped out of The Journal. It was a long article that began with addressing the Y2K problem, but then began to get into areas the way the author Gary Sakhoury thought that the Y2K problem might affect the church. In the course of that explanation I think that he made a very significant statement. He said that because of all the changes that took place in the church, that it threw it into confusion, and "a confused person cannot worship God."
A confused person doesn't know God. He is confused. Do you know why he can't worship God? It is because a confused person does not have convictions regarding God. Convictions are built upon faith. It's the same thing as saying that without faith you cannot worship God. That is one of the spin-offs of what has happened to the church. Confusion has spun off into making it very difficult for us to have convictions about God, and without convictions we cannot worship God with any kind of real force in what we are doing.
I began this series with a sermon on the Third Commandment, which states that we are not to take (meaning to bear or to carry) the name of God in vain, because the Lord will not hold us innocent or clean if we do. In that sermon we found very clearly that we bear that name. We are the sons of God. We have been baptized into that name of God. The Third Commandment in a sense measures our spiritual cleanliness or purity. The Third Commandment has to do with the quality of our personal witness to all that that name we bear implies, as it applies to humans.
We saw in that sermon that God's name is holy, and that it is holy because He is holy. In the sermon after that I as usual only got part way through a sermon on the holiness of God. In that sermon we saw that the very first request in what is commonly known as The Lord's Prayer is ..."Hallowed be Thy name." Right after God is addressed, the first thing is "Hallowed be Thy name."
One of the interesting things we find out about this is that it is a request that God hallow His name. It is not a request that we hallow His name, but is a request that God take action that He hallow His name. There is a reason for that. God has to effectively work in us in order for us to be enabled to hallow His name. In addition to that is, everywhere that His name really is hallowed there is peace, there is harmony, there is unity, there is prosperity, there is joy, there is creativity, and there is endless life.
In that sermon we found in I Peter that we are called to holiness. And indeed, Zecharias, John the Baptist's father, was inspired to say at John's birth that the purpose of the redemption offered is to serve God without fear, and that the nature of that fear is to be in holiness and righteousness.
There is a tendency in us humanly to associate holiness with a certain religious figure. One who lives over there in the Vatican City is called "His Holiness." Then again we associate it with people like monks who live in monasteries, cultivating a spiritual life. In the war there were "holy Joes" who were the chaplains. Then there are those people who are in society who seemingly have been denatured of real humanity, or of feeling, that we associate holiness with a feeling that one gets being in a sanctuary attending a religious service.
We also found out in that sermon that the only characteristic of God in all of the Bible that is raised to a superlative by repeating it three times is, "God is holy, holy, holy." This is given in Isaiah 6. When Isaiah was brought into contact with that holiness, Isaiah became unglued. He came apart at the seams. He unraveled. His ego was demolished at the confrontation he had with the ultimate in cleanliness. Isaiah caught a glimpse of the Holy One of Israel, and immediately his self-esteem was shattered. In a brief second he was made to feel naked. He was exposed before the absolute standard of holiness. Do you know what he did? He said, "Woe is me! I am undone." Woe is used in the Bible as a word that indicates a plague. He pronounced a plague upon himself because he felt that he was doomed.
We also saw in Mark 4 that Peter and the other disciples caught a glimpse for just a brief period of time of the awesome significance of something that Jesus did. That was the time that they were crossing the Sea of Galilee and the boat was being pitched about by big waves and high winds, and Jesus was asleep in the stern of the ship. They went and woke Him up. He seemed a bit peeved and perturbed that they didn't have any faith. He stood up and He said, "Peace. Be still," and the wind stopped blowing, and the waves stopped pitching. Peter became unglued. He was in the presence of holiness, and he said, "Depart from me for I am a sinful man, O Lord."
We saw in other examples that the carnal mind, which was what Peter was at that time, is repelled by holiness, and it will reject it. It will persecute it. It will kill it because it cannot stand the comparison with the holiness of God.
But what is holiness? The basic word comes from a root that means to cut, to cut apart, or to cut out as from a herd or a group, to separate from others. Something that is holy is "other." It carries also with it the sense of "different from." In the biblical context it also carries strong implications of purity when it is applied to character and morality. And so it indicates freedom from every stain; immaculate in every detail; separation from anything that is sinful, evil, dirty, or imperfect. And so when it is applied to God it indicates a cut above, implying superiority.
When we find a product that we feel is superior we will even say that it's "a cut above" the rest. So I feel that the one word that best defines holy is transcendence. Transcendence means exceeding usual limits. God is above and beyond us. There is an infinite distance that separates Him from us in every quality. What it is that gives God His "otherness," that makes Him different, is His holiness. It is absolute, unrivaled, unparalleled, incomparable transcendent purity in every aspect of His being, in every act as our Creator, and as our sovereign Ruler.
God is transcendentally separate. He is so far above us as to seem almost foreign. Do we really know this One—the Holy One of Israel? To be holy is to be "other," to be different in a special way.
In all of creation there are only likenesses of Him. This gets very interesting because in that sermon we expounded a bit on Psalm 50. That Psalm is addressed to those who have made a covenant with God. Toward the end of that Psalm He accuses those who have made a covenant with Him, that they think that God is like them. He says, "You think that I am altogether like you." No, God is not like us. He is holy in every aspect of His personality.
This statement in Psalm 50 is very revealing, because right there is the very basis of idolatry. The idolater doesn't know God. The idolater simply imagines things about God and acts as if they were true. Isn't that how the Bible describes idols in the Old Testament? Men make images out of hunks of trees and out of molten metal that they have molded into a shape, because they think that's what God is like. That's the bottom line on what idolatry is. But God is not like anything that is. He is not exactly like anything or anybody. He is holy. He is transcendent.
Unfortunately it is a fact of life that we would like a god that we can use, and in some measure control and shape into the way we want him to be. We have to be very careful here because some of us may be heading toward the deep end. Remember I said that holiness is not just another characteristic of God. Holiness is used of Him in a general sense. That is, we generally describe God by listing some of His attributes. We say that God is love. We may say that God is merciful, that God is just, that God is omnipotent, that God is omniscient, ...and that's fine. But somewhere in there we will often say that God is holy. I've said it quite a number of times in this sermon.
But we have to remember this characteristic of holiness. Holiness is transcendence. Holiness adds qualities to all of the other ones. It adds to what He is, meaning that His love is holy love, that His mercy is holy mercy, that His justice is holy justice. God is transcendent in every quality.
God shows us that He lives according to principle; not according to whim, not according to emotion. Now He has emotions. That's where we have gotten our emotions, because He has given them to us, but there is no prejudice in Him. His emotions are always under control, and He is able to judge without respect of persons. And so God plans and judges and acts according to what He is, and so He does things always with a holy love, with a holy mercy, with a holy justice, and so on.
Let's turn this message a bit. How can you reconcile a God who has these qualities, and yet He can put to death, perhaps in an agonizing way, even millions of people, ...maybe billions, in one fell swoop, as He did in the flood? Or all of the Canaanites slaughtered by Israel at God's command? Or of Nadab and Abihu, the sons of Aaron, or Uzza, or millions, ...again billions who may be killed in The Tribulation and the Day of the Lord, which is surely coming? Or even the deaths of His own saints? Maybe the Laodiceans may be in terribly frightening painful tortuous deaths for their faith. Or the death of His own sinless Son for that matter? Let's look at that Scripture in Isaiah 53:10
Yet it pleased the LORD to bruise him; he has put him to grief: when you shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. (Isaiah 53:10)
In Isaiah 52 it says that His visage was marred more than any man—beaten to a bloody pulp, ...and it was God's pleasure to do this. How do we reconcile that kind of a God? Is it possible that we don't like to think of Him in that way? Is He always nicey-nice in every situation? Everything that He does is done with a holy love that is also counter-balanced with a holy justice, and a wisdom that is holy too. Do we really know a God like this? Are we willing to deal with a God like this?
One might be able to intellectually pass these things off by saying, "Well, they were sinners and got what was coming to them. Anyway, they're going to come up in the second resurrection." Now wait a minute, brethren! I am speaking to YOU! It's YOUR life that is being judged by this Creator-God. Does God somehow look the other way because we are converted?
You might recall what that Scripture says back in Hebrews 3. To refresh everybody's memory I will read one phrase that I will pick out here.
Wherefore, holy brethren, partakers of the heavenly calling, ..." (Hebrews 3:1)
That's us. When we went through that second sermon I explained that in that context holy doesn't have any particular reference to quality of life, quality of character, or anything like that, but rather refers to a state or a position that we are in as a result of being sanctified by God for His use and glory. It's as though we have simply been separated from the crowd. That's all. Cut apart, and therefore sanctified.
We have to begin on this understanding that nothing created is holy unto itself. Only God can sanctify something else as holy, and He therefore, when He does this, lifts it from the common place to something special. Now He has already done that with us to some degree. Because we have been cut from the crowd as a result of His calling, we can be stated as being holy brethren. But at that point it still has nothing to do with what we are in our heart, in our mind; but we are holy because we've been separated by God for Him to use to some extent. And when He does this, the position is changed. It is made different from others in relationship to Him.
I think we can all recall Exodus 3. Here is where God confronted Moses, and He did it in the burning bush. What did He say to Moses? He said, "Take off your sandals because the ground whereon you stand is holy ground." The only thing that made that ground holy was the presence of God, and the fact that He stipulated that it was holy, thus showing His authority to make anything, even inert dirt, holy.
Moses was being separated to be the one who was going to represent God in going to Israel, and so he was in the process of being separated away from others, and he was in process of becoming holy as well. But when God left that area, that area was no longer holy. Think on that one a little while too. If God withdraws His spirit, the person is no longer holy. It's the same principle. When God left, then Moses was able to put back his sandals onto his feet.
There is a principle that is shown again throughout God's word, that when things are made holy they are things set apart unto purity. They are to be used in a pure way. They are to reflect purity, as well as simple apartness. Now purity is contained within the idea or concept of the holy, and whatsoever is holy is to be treated with deference, with purity, because of its relationship to God. Holy brethren, how are you treating each other?
We are to treat each other with the understanding that this other person has been separated to purity, and they are to be treated with kindness, with meekness, with humility, with forbearance, with deference. And it's not because they may deserve it, but simply because they've been separated by God and are therefore considered by Him as holy. Whether that holiness is yet a reality in terms of what is in their heart and in their conduct does not matter at this point. We have no right to treat others who are part of God's church, part of His calling, in an unholy way as though they are common and profane.
Let's look at one of these examples back in the book of Leviticus. I used this in the "Sovereignty" series, but this touches on holiness too.
And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified [set apart, uncommon, held to be holy] in them that come night me, and before all the people I will be glorified. And Aaron held his peace. (Leviticus 10:1-3)
Now we're not dealing with ordinary individuals here. They were sons of Aaron, the high priest of God. God had personally selected Aaron, and Aaron, along with Moses, led Israel out of Egypt. If anyone we would think had a close relationship with God it was Moses and Aaron. Surely there would be a little leeway from God in dealing with the sons of Aaron. There was no leeway given. God judged without respect of persons. There was no prejudice in Him. He judged with a holy justice, and He judged with a holy love.
God reacted swiftly and violently. Now we could say (in a sarcastic sense) that it wasn't as if they profaned the holy altar with prostitutes or some kind of a human sacrifice, that all they did was offer a little bit of strange fire, whatever that was. Or maybe it was just a little bit of experimentation with the liturgy. Surely they were only guilty of something that should be require only a slap on the wrist. Surely not a summary execution without a trial.
Aaron was stunned, as I am sure that any parent would have been in that situation. It's hard to imagine what he was thinking. Maybe he was thinking, "I've dedicated my whole life to God, and this is the thanks that I get when my sons are summary executed for what seems to be a minor infraction." That's why Moses appears on the scene, because Aaron undoubtedly went to Moses to find our what was up. Moses' answer was verse 3. It was also God's answer as well, and now appears in His word.
Think of this in relation to your calling. Moses reminded Aaron of the original consecration of the priests. They had been set apart for a sacred task. They had the privilege of ministering before a holy God. Each vessel of the Tabernacle was made to precise specification and sanctified through elaborate ceremonies commanded by God.
And Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense upon it. And when Aaron lights the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. You shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering, neither shall you pour drink offering thereon. and Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD. (Exodus 30:7-10)
It was on that little altar that the incense was burned that represents your prayers. The instructions were clear. The altar declared to be most holy. When they offered strange fire, they were acting in clear defiance of God. It was an act of blatant rebellion, an inexcusable profanation of a most holy thing; an act of treason, a sin of arrogance.
Turn now to Isaiah 52:11
Depart you, depart you, go you out from thence, touch no unclean thing; go you out of the midst of her; be you clean, that bear the vessels of the LORD. (Isaiah 52:11)
He may as well say, "Be you holy that bear the vessels of the LORD." As I said just a few minutes earlier, think of what they have done in relation to our calling into the church. Theirs was a flagrant act of abuse of their office as priests of God. They were careless about the sacrifices. Performing sacrifices was to be an act of obedience, and doing them correctly would have shown respect to God. It's very easy to grow careless. But if one way, or any way, is just as good as another, why would God even give such specific instructions? God's judgment was swift, and Aaron very wisely held his peace. Was God unfair?
Built into our concept of justice is that punishment must fit the crime. If the punishment is more severe than the crime, we say then that an injustice was committed. Now that those two men sinned is easily seen, but they never dreamed that their sin was so serious that they would be executed on the spot. Was that too harsh of God? Do we know this holy God? Does that fit our concept of God? Is God altogether like us? I don't think we would have judged that the same way. Maybe that shows how far yet we have to go in being like this God.
Genesis 18:25 shows something about Abraham, that he understood some things about God, and here he was of course was appealing to God's mercy. He is making this appeal undoubtedly thinking of Lot and his family there in the cities of Sodom and Gomorrah. Abraham appeals to God.
That be far from you to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from you: Shall not the Judge of all the earth do right? (Genesis 18:25)
HE ALWAYS DOES WHAT IS RIGHT because His righteousness is holy. Now we have a measure of righteousness within us. It's part of our character now because the righteousness of Christ has been imputed to us, and in addition to that we are on the sanctification road, and we have overcome a number of things in our lives, and that righteousness is becoming a part of us. But is our righteousness holy like God's righteousness? Not yet. We have a long long way to go.
It is impossible for God to be unjust, because His justice is holy. It is not in His nature to be anything but transcendent in every aspect of His being. He is, as we might say, "out of sight" in everything.
Let's look at another one. The killing of Uzza is very similar. That is in I Chronicles 13:3-11. It involved the transporting of the Ark, and of course was the time that the Ark appeared to be falling off the cart that it was on. Uzza reached out his hand, ...a reflex action. Almost anybody would do that. He reached out his hand to try to catch this holy venerated thing (which was probably the most venerated thing in all of Israel) before it fell over and got all dirty in the dirt and maybe damaged in the fall. Uzza reached out and touched that thing, and "boom!" He was dead the instant his hand touched it.
But again we find that God's instructions were disobeyed. The Ark was not to be transported on a cart. It was to be carried, and it was to be carried between poles, and it was to be carried by Kohathites only. If you read the instructions, they were not even allowed to look at it. And this holy God struck Uzza down.
Now would God do that to a converted person? Were Ananias and Sapphira converted? If they were converted, He's already done it. He struck them dead because they lied. Ask yourself, and answer this: Is a lie worse than reaching out and touching the Ark?
Would the Ark have been defiled if it fell into the dirt? The answer to that brethren is "NO." What God was concerned about was the dirty sinning hand of that man reaching out and touching the Ark. The dirt doesn't sin. The dirt responds to its Creator exactly the way He intended, but man has will, and man has enmity in him for God. Man does not like to obey the laws of God, and man sins, and that hand that reached out was defiled by sin, and God killed him for his sin. The hand was polluted. God was just in what He did when it is seen in that light.
Brethren, God can at any time execute anyone of us, and we live only because of His mercy, because we have been separated and made holy because He wants to make something out of us that is holy like He is holy.
You talk about forbearance. Our forbearance with problems with other people doesn't even begin to touch His holy forbearance in putting up with us. God told Adam and Eve, "In the day that you eat thereof, you shall surely die." Do you believe that? Do you believe that the wages of sin is death?
On the one hand God says that a day may be a thousand years long. It says that in II Peter. When the concept of "day" is applied to you and me, "the day of salvation" could be a large portion of a person' life. If a person is called at twenty, his day of salvation might be fifty years long. God gives mercy to that person to grow and overcome. On the other hand we find that the Day of the Lord is probably only one year long, ...one of very intensive destruction. But let me tell you this, that everyone dies during the period of his day, whether Adam and Eve, or "the day of salvation." God has the right to carry out the penalty at any time, and it will be a holy judgment. Now how are we handling the holy things?
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 but as he which has called you is holy, so be you holy in all manner of conversation [conduct]; 16 Because it is written, Be you holy; for I am holy. (I Peter 1:13-16)
So God we know is holy. Things, ...even inanimate things, can be made holy by the sanctification of God. But brethren, we are not inanimate. We have mind, we have will, we have attitudes, and we can make choices. Verse 13 says, "Wherefore gird up the loins of your mind." It means be prepared for action, because for us holiness not only involves that initial sanctification that God gave to us, it also involves choices and attitudes leading to like conduct of life. Before conversion we lived in ignorance, and consequently were dominated by the satisfaction of our own desires.
God is not like war-like human beings, competitive human beings, adulterous human beings, spiteful human beings, grasping human beings, proud and deceitful human beings, blood-thirsty or promiscuous human beings. God is just the opposite, and God sacrifices Himself for others.
Now what makes us different? Are God's qualities in our lives? Peter is saying that we are to be prepared for action so that the holiness of God is the focus of our lives and that we are making choices to do what we can do to be like Him. And so when God calls us we must cease living according to what is profane.
This word profane is an interesting word in the Greek. Do you know what profane means in the Greek? It means "far from the temple." You see, that's the holy place. That's the dwelling place of God. When a person is profane, he is far from being holy, and so we are to cease living from what is profane. Holiness means separation from all that is profane. We must seek to produce the divine likeness in all of holiness in all of our behavior. This is where the Holy Spirit comes into the picture.
But God has revealed them unto us by his spirit: for the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man save the spirit of man which is in him? Even so the things of God knows no man but the Spirit of God. Now we have received not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teaches, but which the Holy Spirit teaches; comparing spiritual things with spiritual. but the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (I Corinthians 2:10-14)
As long as we are not being led by the Holy Spirit, we will never possess the holiness of God, because all holiness is ultimately from God. Remember I said earlier only God can make something holy. Our holiness must be the result of our relationship with God through and by means of the Holy Spirit. It is the power, it is the creative force that is at work within us that we might have the holiness of God.
I Corinthians 2 will show you that a person without the Holy Spirit cannot really know God. This might be compared to be somewhat similar to someone who is deaf. A tone-deaf person cannot appreciate beautiful music. Well, a person without the Holy Spirit cannot appreciate the beauty of holiness. They are repelled by it, as I said earlier. They want to fight against it. "Depart from me," Peter said. "Woe is me! I am undone!" Isaiah said. So they undoubtedly covered their eyes, as it were, so that they could shield them from the holiness of the One that they saw. I think that we will see that anybody who is confronted by holiness wants an immediate change in circumstance.
Here is the catcher for us. Sin wears a cloak of deception, and the first step to attaining holiness is to be exposed to truth and having our minds cleansed of lies. That's what God begins to do in His calling. Jesus said in John 17:17, "Sanctify them by Your truth. Your word is truth." Sanctification unto holiness can only begin once we are exposed to truth. Central to that issue is being exposed and confronted by what God Himself is, because He is the object that we are aiming toward. He is the One we are to be like. We are to be like Him and His Son, Jesus Christ.
Until we are exposed to the truth and confronted with the character, the mind, the heart, the holiness of God, we're not confronted with the truth we need to be sanctified; so God calls us. He begins to reveal Himself to us, and with it His good news, which is the truth about why we were born. Then He begins to magnify all of these things out into other areas of life. But always we are being exposed to truth, and God expects us to follow truth.
But sin is deceitful. The heart is deceitful above things, and desperately wicked. It's incurably sick and it always wants to push truth away, to justify, to reconcile to be unwilling to face, to shut our eyes to the truth that is needed that will really sanctify us unto holiness.
But a mind that is joined with the Holy Spirit, though convicted by the awesome difference between the holiness of God and the self, is going to do anything to the nth degree to be like the holiness of God. It's just like the Holy Spirit is the magnet that makes us turn our attention, our focus, in that direction. If we are still thinking carnally, even though convicted, we will sometimes justify and sometimes outright reject in order to get out of the presence of the holy, even though we are converted.
Remember I just said, "Sanctify them by Thy truth. Thy word is truth." We are washed by the water of the word. A cleansing unto holiness has to take place. It takes place through a confrontation with truth, and a willingness to apply it.
For the word of God is quick [living], and powerful, and sharper than any twoedged sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:12-13)
There is a play on the word "word" here. In the one verse it appears that word means the words that are on the pages of the book. In the next verse it appears it is talking about Jesus Christ, and so it transposes them back and forth. We are dealing with a living God who wants to bring us into His kingdom, and so He confronts us with His word. He challenges us with His word. He teaches us about His word, because in His word is the revelation of Himself, ...revelation of His character, revelation of His holiness, revelation of His justice, revelation of His mercy, ...and it's all contained within words. God expects us to take those words into us, digest them and make them a part of us so that we can be clean from the inside out. As we begin to get clean and we begin to obey that word, we begin to become holy, ...really holy, as God is holy. This is the sanctification process.
God's word penetrates, and it cuts and it reveals the falsehoods and the deceptions in our minds. It is life-changing and dynamic. It is living, and it confronts us with choices, and the choice is: Are we going to allow carnality to reject it, run from it, justify to ourselves, and explain to others why we can't do it?
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (II Corinthians 7:1)
O you Corinthians, our mouth is open unto you, our heart is enlarged. (II Corinthians 6:11)
He's telling them that he's appealing to them with his voice, preaching them God's word, giving them truth, and he says, "Our heart is enlarged." ["I love you."] He says:
You are not straitened [meaning confined] in us, but you are straitened in your own bowels [meaning your own affections, your own feelings, your own emotions, your thoughts about yourself that is holding you back]. Now for a recompense in the same, (I speak as unto my children,) be you also enlarged. (verses 12-13)
Now listen to this advice, because it is advice that if a person does not heed it, it is going to hold him back and keep him from perfecting holiness.
Be you not unequally yoked together with unbelievers: for what fellowship has righteousness with unrighteousness? And what communion [what sharing do we have in common] has light with darkness? And what concord [what agreement, what accord] has Christ with Belial [foolishness, Satan]? Or what part has he that believes with an infidel [an unbeliever]? And what agreement has the temple of God with idols? For you are the temple of the living God; [Is it a holy temple?] as God has said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be you separate, [be holy, different, other, cut apart] says the Lord, and touch not the unclean thing [Isaiah 52.11]; and I will receive you, and will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty. (verses 14-18)
Having therefore these promises, [the promises that we are promised that we are His son and daughter], dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (II Corinthians 7:1)
II Corinthians 3:15-18 shows that it is by the Spirit of God that this is accomplished in us.
But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it [anyone] shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (II Corinthians 3:15-18)
Follow peace with all men, and holiness, without which no man shall see the Lord. (Hebrews 12:14)
Is it important, or what?
There have been succinct statements regarding other issues, but here is one that shows holiness's' overriding importance. Holiness is the very excellency of the divine nature. Holiness is the very antithesis of all moral blemishes and defilement. Sin's deceitfulness blocks our vision, and so in order to see God we have to strive to remove sin from our lives.
Listen to this quote. It's from a man named Stephen Charnock, and he wrote this back in the 16th century. He said: "Power is God's arm. Omniscience is His eye. Mercy is His empathetic feeling. Eternity is His duration. Holiness is His beauty."
And that's the way it says in the Bible—"The beauty of holiness." Holiness is the beauty of all of His other attributes. It is the rule of all of His actions.
It is interesting that in the Bible that we are not bidden to be omnipotent. We are not bidden to be omniscient as God is, but we are bidden to be holy in all manner of conduct.
1. Holiness is transcendent and powerful purity.
2. Only God is truly holy.
3. God can put us into a state of holiness by sanctifying us to His use.
4. Holiness must be perfected.
5. God's spirit, fellowship with God, and faith and humility, which produces obedience, are the means by which holiness is perfected.
6. Perfecting holiness is the process by which we are transformed from the glory of man to the glory God.
The Berean: Daily Verse and Comment
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