The Holiness Of God The Fundamental Attribute Religion Essay

The effort to quantify God so that humanity can hold on the enormousness of His nature is so a formidable project. Oftentimes, theologians speak of the properties of God as those qualities of God ‘s nature that He has chosen to uncover of Himself to humanity, either through natural disclosure, or through specific disclosure. “ When we speak of the properties of God, we are mentioning to those qualities of God which constitute what he is. They are the really features of his nature. ”[ 1 ]Typically, God ‘s properties are grouped into two categorizations. “ In an attempt to explicate God harmonizing to Scripture, theologists have distinguished between his unshared properties that belong to him entirely, and God ‘s shared properties, which he bestows upon us to a lesser grade than he possesses them. ”[ 2 ]First are those properties of God which are true of Him entirely. This set of properties is known as the incommunicable properties, which refers merely to those features of God that can non be shared by anyone other than God ; by virtuousness of His godly nature, He entirely exemplifies these qualities. The 2nd set is known as God ‘s catching properties. These features are those that God portions in some capacity with His creative activity ; specifically with humanity as a portion of His creative activity. God ‘s sanctity falls into both categorizations ; foremost as an incommunicable property, sanctity is elemental to God ‘s nature, and 2nd, as a catching property, sanctity is cardinal to a right apprehension of, and interaction with, God as Creator on the portion of the created. This work will show the importance of sanctity in both manners of making, in such a manner as to foreground its cardinal features to the nature of God, and to the nature of His interaction with His creative activity, every bit good as the mutual relationship between the animal and Creator.

Erickson says of the properties of God, “ There are two basic facets to God ‘s sanctity. The first is his singularity. He is wholly separate from all of creative activity. . . . The other facet of God ‘s sanctity is his absolute pureness or goodness. This means that he is untasted and unstained by the immorality in the universe. He does non in any sense participate in it. ”[ 3 ]Sing sanctity in peculiar, as a Godhead property Erickson besides says, “ The properties are lasting and intrinsic qualities, which can non be gained or lost. Therefore, sanctity is non in this sense an property ( a permanent, inseparable characteristic ) of Adam, but it is of God. God ‘s properties are indispensable and built-in dimensions of his very nature. ”[ 4 ]This differentiation between Adam on the one manus, and God on the other, in relation to sanctity is shared by other catching properties, but possibly no greater gulf exists between adult male ‘s ability to portion in God ‘s properties anyplace than at this point. For illustration, world may show some limited step of love, or clemency on his ain, since unbelieving work forces may expose these features under the right fortunes ; albeit in pathetic manner. However, under no circumstance imaginable is mankind capable of showing even the most minuscule sum of sanctity, aside from God leaving it to him as a shared property.

With regard to any of the properties of God, it must be stated that we know all that we know of God by virtuousness of His Acts of the Apostless of disclosure ; those things that He has chosen to state us of Himself. We learn much of what we know about God, from the multiplicity of mentions within Scripture refering His name, and how He reveals it, every bit good as how He expects it to be revered. We may see that the “ Lord ‘s very name is holy, non merely the topographic points and things associated with him. ‘Bless the LORD, O my psyche ; and all that is within me, bless His sanctum name. ‘ ( Ps 103:1 ) . ”[ 5 ]God ‘s disclosure to Moses at Mt. Sinai is declarative of God ‘s desire to do Himself known. He says, “ I AM WHO I AM ( Ex. 3:14 ) . This disclosure of his ‘name ‘ is besides a disclosure of his nature. ”[ 6 ]Along this same idea line,

Edmond Jacob points out that ‘the name ‘ is synonymous with Yahweh. So the

name ‘always expresses the indispensable nature of a being, manifests the entirety of the

Godhead presence. ‘ Since ‘name, ‘ in fact, does mention to the kernel of God ‘s being, so

sanctity seems to be most characteristic of his nature. In Jacob ‘s words, “ the relation

between sanctity and the name reveals the individuality of sanctity with divinity. ‘ Given the

fact that ‘glory ‘ is one of the manifestations of sanctity ( Is. 6:3 ) , it may be that even the

mentions to his ‘glorious name ‘ are truly merely an alternate rendition of the ‘holy

name ‘ .[ 7 ]

Bible itself attests to the high accent placed by God upon His name. In the Old Testament entirely, “ there are five mentions to a ‘glorious ‘ name and four mentions to a ‘great name ‘ of God, but all the others ( 23 ) refer to God ‘s ‘holy name. ”[ 8 ]“ Since his name is so instantly jump up with his nature, the connexion of sanctity with the name is really important. It seems to bespeak that the sanctity is the most of import thing Israel needed to cognize about this One who was uncovering himself to them. ”[ 9 ]Indeed, God ‘s sanctity is of supreme importance in His disclosure to Israel because it distinguishes Him uncompromisingly from the heathen Gods environing Israel at that clip. It is of import besides to retrieve that portion of God ‘s sanctity is his separation and transcendency. God was set uping Himself with the kids of Israel as different and superior to the heathen Gods at the same time through the apprehension of His sanctity. God ‘s sanctity besides serves to promote His people to take up His ways, and to be like He is. The bid to be holy as God is holy ( 1 Pet. 1:16 ) , is more than merely an warning to seek to be good people. It is a bid for His people to be set apart from dross as God is set apart from it.

Traveling in idea, from God ‘s disclosure sing His name, there are several cardinal factors worthy of consideration with regard to holiness as it is cardinal to God ‘s nature. In the prophesier Isaiah ‘s vision ( Isa. 6:3 ) , it “ is interesting to observe that while Isaiah sees God as the crowned head King, his description of his indispensable being is non in footings of sovereignty, or even righteousness, mercy or love. Rather it is the sanctity of God that stands at the very bosom of his nature. ”[ 10 ]Holiness it seems, as a portion of God ‘s being, is the driving force behind the flawlessness of all the other properties of God. In fact, “ Gustaf Aulen, in his Religion of the Christian Church, expresses his strong belief that ‘holiness is the foundation on which the whole construct of God rests. ”[ 11 ]It is seen as the basic or cardinal property because “ there is no criterion for God ; He Himself is the criterion of sanctity. God is under no jurisprudence of sanctity ; He Himself is the jurisprudence of sanctity. ”[ 12 ]God ‘s nature is supremely perfect ; a flawlessness driven by His sanctity, as to be without comparing. God perfectly could non be God if it were non for this supreme flawlessness, which is His alone. Anything less than absolute flawlessness, and undeniable sanctity in Him would denote some cardinal defect, which, even on the smallest graduated table, would prevent His being God. The underlying idea of sanctity is being separate from all that ‘s impure. This is the godly flawlessness by which God is perfectly distinguishable from all animals and exalted above them in infinite stateliness. God is distinguishable from His creative activity in that He is set apart from creative activity by virtuousness of His pureness. Holiness is cardinal because in a sense all of God ‘s other attributes rest on this one property of flawlessness. God ‘s degree of flawlessness in all His properties must hold their footing in the degree of flawlessness that stems from His sanctity. From this point, we see that His sanctity is cardinal to all of his properties. Equally as of import, humanity ‘s right apprehension of God is predicated upon the absolute flawlessness of His holy nature. God ‘s sanctity – His really essence, as communicated to His animals, is a derivative of absolute flawlessness. “ There is an accent given to this property above all the other properties. There are certain attributes we prefer, because of personal benefit derived from them. We esteem God ‘s love, clemency, and grace before His justness, wrath, and choler. But in the Bible, the sanctity of God has distinction over all the others. ”[ 13 ]It is from this point of view that we describe the sanctity of God as being transcendent or above all the other properties. This transcendency establishes holiness as a foundational property. Coppedge depicts how holiness, as a transcendent and foundational property, relates to other traditional features below:

14It is the transcendency of God ‘s sanctity that establishes it as the foundational property of God. “ Many see holiness as the first property of all because holiness pervades all the other properties of God and is consistent wil all He is and does. ”[ 15 ]

Having established the primacy of sanctity as an property of God, attending may now be turned to the deductions of this basic property as it is built-in in God ; before it may be imparted to adult male. First, in believing approximately sanctity as an incommunicable property, there are several constructs that one must hold on to justly understand who God is, and how the nature of His being affects His creative activity. Theologians may state that God ‘s sanctity is incommunicable because there is a degree of flawlessness in His sanctity that may non justly be ascribed to any portion of the creative activity. Exodus 5:11 says with admiration, “ Who is like You, O LORD, among the Gods? Who is like You, glorious in sanctity, Fearful in congratulationss, making admirations? ” God ‘s sanctity has a gloriously uncomparable facet to it, which is its incommunicable constituent. God ‘s sanctity besides has an ageless facet to it. John said, in noticing on the activities environing “ God ‘s throne. . . ‘each of the four life animals ‘ . . . ne’er stop expression, Holy, sanctum, sanctum is the Lord God Almighty, who was, and is, and is to come ”[ 16 ]( Rev. 4:8 ) . Holiness resides in God to the extent that it can non be imparted to humanity in the same manner. Isaiah besides records the call of the seraphim, as they say “ Holy, sanctum, sanctum is the LORD of hosts ; the whole Earth is full of His glorification! ” ( Is. 6:3 ) . In Isaiah ‘s head, the Earth is full of God ‘s glorification as an implied consequence of His sanctity. “ There can be merely one Being who is perfectly perfect – sanctum… Further, if flawlessness is thought of as moral flawlessness, so absolute flawlessness implies sanctity every bit good. God is perfectly perfect, and what is perfectly perfect is set apart from all else. Therefore God is holy ; He is perfect in and of Himself… ”[ 17 ]J.L. Dagg says, “ God is immaculately holy. Goodness, truth and justness, are moral properties of God. Holiness is non an attribute distinct from these ; but a name which includes them all… It implies the flawlessness of the gathering ; – the absence of everything in it contrary to either of the belongingss included. ”[ 18 ]This immaculate sanctity is an component of God ‘s transcendency in that His sanctity, a sanctity of absolute, undeniable flawlessness, sets Him apart from all else ; God entirely possesses sanctity to this grade. While adult male may draw a bead on to some degree of sanctity, sanctity as depicted in Scripture belongs to God entirely. Holiness of this grade is cardinal ; since merely God possesses sanctity to this degree, it emanates from Him to His animals through disclosure and experience. It does so because God wills it to be this manner. Because His sanctity emanates from Him to humanity, world is drawn to God in a manner that would be impossible without such emanation. Isaiah demonstrated this experience when in God ‘s presence he exclaimed, “ Woe is me, for I am undone! Because I am a adult male of dirty lips, and I dwell in the thick of a people of dirty lips ; for my eyes have seen the King, The LORD of hosts. ” ( Isa. 6:5 ) . It is this flawlessness that allows humanity to delight in, and wonder at, God ‘s sanctity. That He is absolutely holy is an confidence to His creative activity of the flawlessness of His other properties. God ‘s sanctity “ is the godly flawlessness by which God is perfectly distinguishable from all animals and exalted above them in infinite stateliness. ”[ 19 ]A similar idea refering God ‘s sanctity as an incommunicable feature of His nature is one that some have called His “ majesty-holiness. . . this facet of God ‘s sanctity is the 1 less idea of, and it really bears greater affinity to eternity, Aseity, and integrity — -non-moral Godhead properties. ”[ 20 ]God has majesty as the King of male monarchs, and Lord of Godheads because of His sanctity.

When the Creator ‘s sanctity has been physically manifested to His creative activity, it has a superb consequence. In Isaiah ‘s vision from chapter six, he notes that the seraphim had to cover their faces to stay in God ‘s presence, ( Isa. 6:2ff. ) Isaiah ‘s history of the seraphim brings to mind other brushs with God ‘s glorification that have similar effects on the perceiver, such as ; Moses reaction to God ‘s presence at the firing shrub ( Ex. 3:1-6 ) , the Israelites reaction to Moses as he descends the mountain after holding been in God ‘s presence ( Ex. 34:29-35 ) , and the adherents reaction at the Mount of Transfiguration ( Matt. 17:1-8 ) . Many times, God ‘s sanctity is likened to a consuming fire! In each illustration, the glorification of God was such that it caused the perceiver to fall before God in worship. This superb glorification, which is the seeable manifestation of God ‘s sanctity, is so powerful that it elicits profound responses from His creative activity in every instance.

Through the embodiment, God has non merely invited world to take part in His sanctity, He has demonstrated that it can be done, and how it should be done. By his sacrificial decease on the Cross, Jesus Christ enables us, by the power of the Holy Spirit, to portion in the sanctity that he embodies and accomplishes for us. Jesus said, “ Blessed are the pure in bosom, for they shall see God ” ( Matt. 5:8 ) , bespeaking that the bosom status is a cardinal constituent to mankind ‘s ability to commune with the Father. It is exactly this pureness of bosom, which is the consequence of miming God ‘s pureness that is delighting to God. All excessively frequently, the thought of achieving sanctity is discounted, or neglected wholly, as if it is unachievable. The enemy desires that we have this defeatist attitude. However, Mark Driscoll states with respect to communicable sanctity that “ we mirror God when we hate wickednesss and love sanctity by atoning of our wickedness and contending against wickedness in the universe. ”[ 21 ]Surely, it would be inaccurate to propose that perfect sanctity is within the appreciation of humanity ; nevertheless, since God has commanded world to ‘be sanctum ‘ ( 1 Pet. 1:16 ) , one must presume that it is come-at-able through penitence, at least in some acceptable grade, within the confines of this life. Worlds have the ability to exhibit limited sanctity, yet it is non an property which is innate or one which emanates from their being. In fact, a figure of histories throughout Scripture indicate that when adult male encounters God ‘s sanctity it has had a profound impact.

Holiness is besides seen as catching, in that God does portion His sanctity with humanity in some senses. The thought that God portions His properties with humanity in any sense is an indicant of His desire to hold an synergistic relationship with His creative activity ; world in peculiar. It is a contemplation of His character that He desires such an interaction ; in no sense does God necessitate this interaction, but Scripture is clear that He desires it and goes to great lengths to do it possible. As a consequence of God ‘s activity in doing His being known, and supplying a agency of interaction, it is right that He entirely is the object of adult male ‘s worship. While God ‘s sanctity is indispensable, adult male ‘s sanctity is derived from His nature. “ In some ways, we are like God. At our best, we have qualities or attributes that dimly reflect God ‘s. ”[ 22 ]It is this subdued contemplation that characterizes world ‘s being for now. One is reminded of Paul ‘s discourse in the great love chapter of Corinthians, wherein he says ‘ ” For now we see in a mirror, indistinctly, but so face to face. Now I know in portion, but so I shall cognize merely as I besides am known ” ( 1 Cor. 13:12-13 ) . It is this expectancy of seeing and cognizing that encourages Paul every bit good as the truster today. One twenty-four hours, we will see as we are seen, and know as we are known ; that will so be a glorious twenty-four hours. On that twenty-four hours, adult male may look upon the glorious sanctity of God, and non turn away in fright, or conceal his face from God ‘s glorious glow.

However, even in this life, some step of sanctity is certainly come-at-able for world, since God commands His animals to “ Be holy, for I am holy ” ( Lev. 11:44, 45 ; 19:2 ; 20:7 ; 1 Pet. 1:16 ) . Holiness in adult male is a symbol of the sanctity of God, but is besides a low aspiration to be more like God. Holiness in adult male is seen in a relational facet. God ‘s intent for sharing His properties with humanity is surely to further obeisance, but besides to transform humanity into His image, as depicted in 2 Cor. 3:18. Here, God speaks through the Apostle Paul to His church, and says “ But we all, with unveiled face, lay eyes oning as in a mirror the glorification of the Lord, are being transformed into the same image ( accent added ) from glorification to glorification, merely as by the Spirit of the Lord. ” One remembers Isaiah ‘s brush, when in the presence of the Lord both he and the seraphim were overwhelmed ( Is 6:2-6 ) , and wonders at this New Testament attack to God ‘s presence, given by God for the sophistication of His saints. The noticeable contrast between the Old Testament and New Testament word pictures of the workings of God ‘s sanctity are so a beginning of blessing for those trusters on this side of the cross of Christ. While this sanctity is surely limited, it remains true that God has now commanded the effort to go in nature as He is, limited though the success of that attempt will be. This sanctity in adult male is reflected sanctity. How it is that adult male may exhibit such an property of God? Creation reflects the properties of the Creator. Quite merely, sanctity in adult male is impossible apart from God ; nevertheless, sanctity in adult male is a world because God ‘s sanctity overflows into the lives of His kids. God ‘s sanctity comes from that ageless font, merely as does His love, clemency, and truth, but it comes in a alone manner. God ‘s sanctity comes through the transmutation of a consecrated life ; a life that is being reconfigured to be what it is non of course, but merely what it can be under the direct influence of coming into the presence of God. It is an foreigner construct, except that it is most evidently God ‘s program for world.

That such sanctity comes from God entirely is seen from Scripture. Moses removes any uncertainty, when he records God ‘s words in Lev. 21:8, “ I the LORD, who sanctify you, am sanctum. ” This clearly indicates the sanctity of God, but besides indicates that the procedure of going sanctum ( sanctification ) is God ‘s work. Further indicants from Bible are seen in Geisler ‘s observations:

God chose a holy people ( Israel ) ( Deut. 7:6 ; 14:2, 21 ; 26:19 ; 28:9 ; Col. 1:2 ; 1 Peter 2:9 ) .

He besides picked particular holy work forces ( 2 Kings 4:9 ) . He elected a holy church ( 1 Cor. 1:2 ) . He

set aside a sanctum land ( Zech. 2:12 ) . God chose a holy metropolis on Earth ( Jerusalem ) ( Neh. 11:1 ;

Isa. 52:1 ) God ‘s holy metropolis sits on a sanctum mountain ( Ps. 15:1 ; 48:1 ; Dan. 9:20 ) . He besides has a

Holy metropolis in Eden ( Rev. 21:2, 10 ) . God ordained holy priests ( in Leviticus ) . God even

designated a holy garbage dump ( Jer. 31:40 ) , that is, a particular topographic point set apart to dispose of

things. God demands a holy tithe of His people ( Lev. 27:30 ) . God had holy nutrient ( Lev. 21:

22 ) . He expects us to populate a holy life ( Rom. 12:1 ; 1 Thess. 4:7 ) .[ 23 ]

Clearly, Scripture is full with these and legion other mentions to God ‘s sanctity, and its connexion to mankind. God ‘s sanctity is ever demonstrated scripturally with the express intents of uncovering more of God to mankind, and of pulling world closer to God.

Interestingly, “ God is seen in His sanctity as a Law-giver. A holy God gave a jurisprudence that was merely and holy and good. ”[ 24 ]Holiness is an indispensable quality of God, both in a metaphysical sense, and in a moral, or ethical sense. This realisation brings to bear another facet of God ‘s sanctity as it is imparted to adult male. There is a moral or ethical constituent of God ‘s sanctity that bears upon adult male as he strives to come into the image of God. It is this concurrence of morality with sanctity that defines the ethical constituent of God ‘s nature. He is God because He is ethically ( morally ) higher-up to all else, and this is made known through His sanctity. In fact, “ The sanctity of God in Scripture is ne’er depicted apart from its moral and rational dimensions. A holy God is ever moral, and he communicates in rational linguistic communication. ”[ 25 ]Coppedge notes that there are “ six cardinal elements ”[ 26 ]that comprise God ‘s moral sanctity ; “ ( 1 ) righteousness and its corresponding criterion of ( 2 ) moral pureness. The ( 3 ) truth of God is reflected in both his address and his fidelity in personal relationships. The ( 4 ) grace of God involves both his favour 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. ”[ 27 ]This moral constituent of God ‘s sanctity is cardinal to the nature of God as He has made Himself known, but it goes far beyond merely God ‘s self disclosure. His sanctity is besides cardinal to mankind ‘s right apprehension of truth. There is no truth that adult male may cognize apart from God ‘s truth, which is perfectly based upon His sanctity and pureness. This fact comprises the moral compass of adult male. In fact, Erikson says, “ God ‘s flawlessness is the criterion for our moral character and the motive for spiritual pattern. The whole moral codification follows from his sanctity. ”[ 28 ]Erickson ‘s thought is that apart from God ‘s pureness ( sanctity ) , it is impossible to idolize Him justly, every bit good as impossible to populate justly before Him.

Without the ethical constituent of God ‘s sanctity, humanity would be lost in a sea of relativity. Such is the danger of most of the dissident motions of spiritual history. “ We are populating in a twenty-four hours of mental and moral and religious laziness, and hence a clip of superficial thought in things associating to God and ageless affairs. ”[ 29 ]These modern twenty-four hours ‘religious ‘ motions amount to little more than world ‘s effort to subrogate God ‘s place as the ultimate authorization over all creative activity. Almost without fail, every such effort at bosom is nil more than a rejection of God ‘s sanctity. The consequence is an effort to replace God ‘s truth, which is absolute, with adult male ‘s truth which is uncomplete. Any such effort can but neglect because it is conceived in wickedness. “ ‘Holiness ‘ points to God ‘s olympian purityaˆ¦ because God is morally pure, He can non excuse immorality or have any relationship to it. ”[ 30 ]Apart from the ethical constituent of God ‘s sanctity, world can make little more than hunt in vain for truth.

14Having established sanctity as a cardinal property of God ; a drive force behind His being as we know it, the inquiry remains as to why this is of import. There are two relational facets of God ‘s sanctity that must be understood. First, one must recognize how God ‘s sanctity affects His relationship with adult male as His creative activity, and conversely how world is to justly react to God because of His sanctity. Merely so may one understand how God ‘s sanctity impacts a right relationship between adult male and work forces. These are sometimes referred to as perpendicular ( God to adult male, and adult male to God ) , and horizontal ( adult male to adult male ) relationships. In each instance, the success of this attempt depends upon the sanctity of God as it is imparted unto the truster. Humanity can non delight God apart from reflecting His sanctity back to Him, and this is done through the proper relationships of love for God and for fellowman.

Relationally talking, there are considerations of God ‘s sanctity, as a communicated property, that have deductions for world every bit good. “ There is a show of Divine sanctity in salvation. His holy nature will non let Him to look upon wickedness with the least grade of allowance. Redemption is non at the disbursal of His sanctity. The Redeemer must bear the wrath due the evildoer, for wrath is the exercising of His sanctity. God ‘s hate of wickedness was every bit much manifested in salvation as it will be in judgement. ”[ 31 ]Understanding that God ‘s sanctity is directed towards humanity for the intent of lauding Him through a right relationship is imperative for the development of the kid of God. It is besides foundational to the proper position of the animal, as he relates to the Creator, that adult male recognizes that the end of the procedure of sanctification is the ultimate glory to be found in the presence of God because of the work of Christ. Ryle states that, “ A adult male may travel great lengths, and yet ne’er reach true sanctity. ”[ 32 ]It is this work of God in adult male ‘s life that makes him right before God, ensuing in a desire to delight God through the obedient life. Augustine said, “ When we praise God straight, we do it as we celebrate His Holiness. ”[ 33 ]In maintaining with this idea, Martin Luther said, “ We should non be holy in order to gain or forestall something. For people who do this are pensionaries, retainers, and twenty-four hours labourers. They are non willing kids and inheritors who are holy for the interest of sanctity that is, for the interest of God entirely ; for God Himself is Righteousness, Truth, Goodness, Wisdom, and Holiness. ”[ 34 ]

16 Finally, because God is supremely holy, He is meriting of world ‘s entire worship, love, regard, and worship. To cognize God aright, one must acknowledge above all else that He is different because of His sanctity. It is this difference that at one time sets Him apart, and at the same, clip draws us to Him. This difference is predicated upon His absolute sanctity. God ‘s sanctity establishes His singularity, and non merely His impressiveness or magnificence. God demonstrates the enormousness of the differences between His sanctity and adult male ‘s. Mankind is instructed to hanker for God ‘s sanctity in such a manner as to do obeisance and resignation in his life, yet to acknowledge the incomparability of God ‘s fire of a ferocious Godhead love that will non rest content until God has redeemed all in a renewed Eden and a renewed Earth that has become God ‘s brooding topographic point ( Rev. 21-22 ) . “ When our redemption is consummated we will be restored to the sanctity of God. We will non hold His power, nor His wisdom, but we will hold His sanctity. ”[ 35 ]

In decision, one must infer that God ‘s sanctity is possibly His greatest gift to mankind, other than redemption. All His other gifts are predicated upon His sanctity. God ‘s Holiness is foundational and all other actions emanate from His sanctity. His righteousness, justness, love, grace, clemency and truth are what they are because He is holy. God is surpassing because of His sanctity, yet even the desire to hold a relationship with humanity is predicated upon God ‘s sanctity. Like Isaiah, when confronted with the presence ( His sanctity ) of Almighty God, all any adult male may state is “ Woe is me, for I am undone! Because I am a adult male of dirty lips, and I dwell in the thick of a people of dirty lips ; For my eyes have seen the King, the LORD of hosts ” ( Isa. 6:5 ) . “ It is because of his sanctity, that God is a devouring fire. ”[ 36 ]There is no right reaction apart from falling on one ‘s face in arrant humbleness and worship when confronted with this Godhead presence. However, because of the work of Christ for redemption, and the work of the Holy Spirit for glory through sanctification, adult male may react with great alleviation to God ‘s presence ; because through these plants, God has imparted a step of His sanctity to humanity, until the twenty-four hours comes when we stand genuinely amazed in His presence, and see Him clearly every bit ne’er before. It is non that adult male is all of a sudden without wickedness, nor is it that there is non a punishment due for adult male ‘s wickedness ; instead it is that God has chosen to take adult male ‘s wickedness, and provided the agencies by which this is possible. Because of God ‘s sanctity, He has devised and implemented the lone agencies by which adult male may derive His sanctity ; sanctity that is non now perfect, but will be one glorious twenty-four hours.

20 Holiness is the foundational property of God which allows for our right relationship with God.