The Gospel is Not for Sale

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The Gospel is Not for Sale
Salvation: God’s free and undeserving bounty!
The scripture clearly says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” in Ephesians 2:8-9 (ESV). If we don’t understand this basic foundation of the gospel message, then we lose everything. There are no “two paths or more” to be saved, and we cannot be accepted for our “works” because God is the only one who can save Isaiah 63:1. When the scripture says, salvation is free that means it has nothing to do with our works. And if it is free we have no claim; it is just a mere favor. We have absolutely no reason to say that we deserve it because it is God’s favor. And this God’s free gift, salvation is full available through God’s Son Jesus Christ (read Acts 4: 12; John 14: 6; John 10: 9 and so on).

Salvation is not something that any church or a minister can offer; it is God’s offering to anyone who believes in His Son Jesus Christ. Why? Because He (God) is not willing that anyone should perish but that all should come to repentance (2 Pet. 3:9). Everyone is invited; nobody is excluded (Rev. 22:17).

Why is it free? Because if we want to buy our salvation we have nothing to pay, we are bankrupt spiritually (Romans 3: 23 says…for all have sinned and fall short of the glory of God.) and Isaiah 64:6 also says “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.” We cannot save ourselves in any way so we needed a savior. But what was the problem? Why we need a savior any way? Because we all have sinned! Sin is something that we are all guilty of. It is in our nature. It is who we are. As the scripture says in Romans 5: 12 “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” By the way, 5:12 The Greek word anthropoi in 5: 12 refers to both men and women; see also verse 18. But you may say, “I am not that bad” or “I haven’t done anything like so and so.” Well, it is neither about the degree nor type of sin that matter, because God doesn’t put degrees on our sin. There is no big or small or there is no this or that type of sin. It is about the fact that we all have sinners and violates God’s law.

Salvation: Free, but not cheap!
Yes, salvation is free and it costs us nothing. But our salvation cost God His only Son, Jesus Christ. Don’t think your salvation is cheap because you received it for free. God as a giver has to pay a price (His Son) to set us free because we are bankrupted (spiritually, morally, etc), with no ability to pay for our salvation. No good deeds of ours CANNOT merit us salvation. As the scripture clearly says, we are spiritually dead in sin and inclined by nature only toward evil all the time,” but God, who is rich in mercy, because of his great love with which he loved us, even when we were dead in sins, made us alive together with Christ – by grace you have been saved.”

In 1 Corinthians 6:20, the scripture says, “for you were bought with a price.” For you were bought has an implication. It implies a price. What price? The price of God’s own Son Jesus Christ. The price of His blood shed on the cross. If you want to know how much your salvation cost God, look at the cross of Jesus and you will understand. “Knowing that you were not redeemed with perishable things like silver or gold, from your futile way of life inherited from your forefathers,” says the apostle Peter in 1 Peter 1: 18-21 “but with precious blood as of a lamb unblemished and without spot, the blood of Christ.”

As the Israelites were slaves for Pharaoh in Egypt and the LORD brought them out of Egypt with a mighty hand, so were we. We all were enslaved to sin and needed a savior. No ‘hasty evacuation’ this time, but God send His only begotten Son, Jesus Christ, to save us through His death. Jesus Christ, who is sovereign, glories, and everlasting deity taking upon Himself the form of a servant and willingly suffer the horrible and agonizing death on the cross. His death makes us precious because He bought us with His precious blood.

However, this salvation yet it is free it is not cheap either. The scripture clearly teaches us Jesus is our savior and also The Lord! Jesus died for our sins. He (Jesus) died for all, “that those who live might no longer live for themselves but for HIM” 2 Corinthians 5:14-15. This is not a “secondary effect” of God’s saving grace as many thinks but it is a supreme expression of divine grace. Salvation is God’s ultimate offering through His Son in which we live rightly from the beginning. Salvation is a loving act by nature. Without this loving act, which is salvation, through Jesus Christ, there is no other way that I can live for this loving act in the first place. To be saved means to live for Him.

Salvation: It is free, not cheap; and it is not for sale!
We are coming to the times where the gospel is put on a market like a commodity. The so-called “gospel,” marketing the “new-brand Jesus” to targeted consumers who treating Jesus as some kind of spiritual guru whose teaching is not different from any self-help franchise sold primarily as something to make our life much easier and simpler. That is a pagan gospel not the gospel of Jesus Christ. Read Hebrews 1:1-2, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.” When Jesus taught or spoke, His words were not ordinary human words, but His words were divine, powerful, graceful and full of authority. In other words, God has made Himself known to us by becoming a man.

The Apostle Paul said, “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God” (1 Corinthians 2:4,5). Unfortunately, our evangelical methods are focusing on entreating the truth to a lesser degree that doesn’t offend the sinner as possible as can. But, the message of the gospel is not an invitation to a relaxing life. But doesn’t Christianity offer peace, joy, and abundant life? You bet it does! But whenever we put the message of the gospel to a lower level where it has no effect other than a “self-help message” it leaves multitudes in the “lukewarm” Christianity. They believe but not committed, they become followers but not disciples.

But we are saved by grace to fully commit to Jesus. Possessing saving grace and professing or living out grace goes together. Take one and ignore the other, you will end up like the modern cheap, misguided and ridiculous Christianity that has no power and grace but profess a “user friendly gospel”. Salvation is a gift from God, to live for God, and to walk with God. If salvation is not something we can do, it is not also something we do for God; but it is about what Jesus does.

The message of the gospel, which is Jesus, which is eternal life, is not something that is given to us to sell but to share. And it is not about our effective strategy or invitation, but it is about knowing Him, trusting Him, worshiping Him, loving Him, obeying Him, following Him and proclaiming Him. I am neither against our ambition nor using various mechanisms to spread the gospel. My problem is when we advertising the true message in a way that satisfying the desperate desire of the world, that makes the gospel irrelevant and powerless. I don’t think we have a message problem; our problem is delivering the message in its integrity.

So what are we to do about this? I don’t think I have the answer, but I do know we have the true gospel. The gospel that is powerful to save. The gospel that is powerful to save us from the bondage of sin. But, when the gospel becomes man-centered, when we are more concerned about our needs and wants than God’s glory, we don’t have the gospel of Jesus Christ but a perverted gospel that is miss-directed, miss- focused, and miss-presented.

Look! The gospel may be for us but it is not about us. The Gospel is about JESUS! Now we do need to be careful here. Yes, God gave us something wonderful, powerful and precious, which is His gospel even though we don’t deserve it. But, because the gospel is free doesn’t mean either it is cheap or for sale. The gospel is the power of God.

What's Wrong With Megachurches?

What's Wrong With Megachurches?
PHIL COOKE


As the saying goes, “The world is going to hell in a handbasket.” There’s never been a greater challenge for world evangelism, there are plenty of social problems like hunger and homelessness we face here in the United States, Christians are being marginalized more than ever, religious persecution is rampant on a global basis, and that’s just the beginning. But what are we still debating in the church today?

Megachurches.

Hard to believe, but I sometimes think we Christians spend more time criticizing large churches than anything else. Are there problems in 2,000-plus-member churches? Of course. But I work with churches of all sizes for a living, and I can tell you that for every case of shallow teaching, bad theology, leadership failure, financial impropriety or whatever the criticism du jour happens to be, I can point to a long list of 50-plus-member churches guilty of the same things.

From the perspective of a person passionately interested in how Christians engage today’s culture, here’s some reasons I think it’s time for a moratorium on megachurch criticism:

1. You had a bad experience at a megachurch? Grow up. There are plenty of bad experiences to be had in small churches too. Size doesn’t make for bad experiences, people do, and I have yet to find a church without people. In the last month or so, there’s been a rash of negative stories of pastors screwing up. From what I’ve read, none have come from a megachurch; in fact, they were all leading very small churches. Fallen humanity is no respecter of church size.

2. Megachurches are not as shallow as you think. As Roger Olson writes on his blog, “Baylor sociologist Rodney Stark’s [research study] What Americans Really Believe lauds the strengths of megachurches as compared to small churches. 'Those who belong to megachurches display as high a level of personal commitment as do those who attend small congregations.'” In fact, much of the pioneering work on the most respected Bible study resources and materials are coming from the leaders of large congregations.

3. Megachurches make a dent in communities. America has cities and towns where it seems like there are tiny churches on every corner. But a single megachurch in that same town gets far more buzz and word of mouth. That’s not to downplay the importance of small churches, but when it comes to sharing their message outside their walls, most might as well be invisible. Large churches generate publicity, which generates conversations, which generates more opportunities to share Christ with friends and co-workers.

4. Megachurches engage the media. Like it or not, we live in a media-driven culture. Yet most small churches don’t have the resources, know-how or interest in using media to impact their community. Larger churches have the financial resources, talent and expertise to use media effectively. Their websites, video presentations, printed material and social media campaigns are far more effective and well executed. Most do an excellent job of sharing the message of the gospel through media channels that reach enormous numbers of people.

5. Megachurches are making a global impact. Most leaders of large churches I know are remarkably innovative when it comes to effective mission outreaches. Plus, they send enormous amounts of money to fund missionaries in countries around the world.

6. Finally, megachurches plant other churches. Megachurches are motivated and aggressive about planting new churches. Throughout inner cities, suburbs, remote locations, and more, megachurches are raising up new congregations in amazing numbers.

For these and other reasons, I think it’s time to remember we’re all on the same team. After all, what pastor in his right mind is going to turn away potential worshippers? If people want to attend a particular church, let them. Besides, what’s the "right number" of members anyway? If you want to worship in a small community, great. But give the same freedom to others who want to worship in a large community.

I recognize that some people may just have an irrational beef with large churches, so I probably won’t change their minds. But problems are problems, and being a preacher’s kid and spending my life inside churches, I can report that many large congregations are doing some amazing things. And by the way, if you’re interested, here’s a good look at the state of megachurches in the U.S. at the end of 2013.

So I say it’s time to celebrate and support churches of all sizes, because the most important thing to remember is that the church is the hope of the world—whatever size a particular church happens to be.

Phil Cooke is a filmmaker, media critic and adviser to some of the largest churches, ministries and nonprofit organizations in the world. He's the founder of the Influence Lab.

The Holiness of God

The Holiness of God

Introduction

Many people attend church on Easter Sunday for the first or second time of the year (they also come at Christmas). There seems to be something positive, something encouraging and hopeful about Easter. There is the emphasis on the resurrection of Christ and the hope of resurrection for all men, although, for the unbeliever, this hope is ill-founded.

The crucifixion of Christ began as a festive celebration, appearing to be a victory for His opponents and a stunning defeat for Christ. But as events leading to the death of our Lord took place, all of this changed. The crowds were terrified by what they saw, and they left shaken:

48 And all the multitudes who came together for this spectacle, when they observed what had happened, [began] to return, beating their breasts (Luke 23:46-48).

After our Lord had risen from the dead and ascended to the Father, the disciples began to proclaim Him as the promised Messiah and risen Lord (see Acts 2:22-36; 3:11-26). This caused great consternation for those who thought they had silenced Him once for all (see Acts 4:1-2).

For the Christian, the resurrection of our Lord from the grave is a comforting truth, which should also inspire reverence and awe, for the resurrection of Christ from the dead is proof of His holiness. But this same resurrection should instill a different kind of fear in the hearts of those who have rejected Him, for when He returns to this earth He will do so to defeat His enemies. If they truly understand its implications, the resurrection of our Lord should not comfort the unbeliever. It can, however, motivate unbelievers to repent and turn to Him for the forgiveness of sins and for eternal life, even as it did for thousands on the day of Pentecost (see Acts 2:37-42).

As we study the attribute of the holiness of God and the Son of God (not forgetting the Holy Spirit of God), let us consider the response which this truth should produce in our lives as we seek to worship and serve Him.

The Importance
of the Holiness of God

As we approach the subject of the holiness of God, let us be mindful of the importance of this divine attribute. R. C. Sproul makes this insightful observation from Isaiah 6:

“The Bible says that God is holy, holy, holy. Not that He is merely holy, or even holy, holy. He is holy, holy, holy. The Bible never says that God is love, love, love, or mercy, mercy, mercy, or wrath, wrath, wrath, or justice, justice, justice. It does say that He is holy, holy, holy, the whole earth is full of His glory.”21

Holiness Defined

The term “holy” is often understood in its contemporary usage rather than its true meaning in the Scriptures. For this reason, our study must begin by reviewing several dimensions of the definition of holiness.

(1) To be holy is to be distinct, separate, in a class by oneself. As Sproul puts it:

The primary meaning of holy is ‘separate.’ It comes from an ancient word that meant, ‘to cut,’ or ‘to separate.’ Perhaps even more accurate would be the phrase ‘a cut above something.’ When we find a garment or another piece of merchandise that is outstanding, that has a superior excellence, we use the expression that it is ‘a cut above the rest.’22

This means that the one who is holy is uniquely holy, with no rivals or competition.

“When the Bible calls God holy it means primarily that God is transcendentally separate. He is so far above and beyond us that He seems almost totally foreign to us. To be holy is to be ‘other,’ to be different in a special way. The same basic meaning is used when the word holy is applied to earthly things.”23

The Scriptures put it this way:

11 “Who is like Thee among the gods, O LORD? Who is like Thee, majestic in holiness, Awesome in praises, working wonders? (Exodus 15:11). 2 “There is no one holy like the LORD, Indeed, there is no one besides Thee, Nor is there any rock like our God (1 Samuel 2:2).

8 There is no one like Thee among the gods, O Lord; Nor are there any works like Thine. 9 All nations whom Thou hast made shall come and worship before Thee, O Lord; And they shall glorify Thy name. 10 For Thou art great and doest wondrous deeds; Thou alone art God (Psalms 86:8-10; see also Psalm 99:1-3; Isaiah 40:25; 57:15).

(2) To be holy is to be morally pure.

When things are made holy, when they are consecrated, they are set apart unto purity. They are to be used in a pure way. They are to reflect purity as well as simple apartness. Purity is not excluded from the idea of the holy; it is contained within it. 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.24

3 Who may ascend into the hill of the LORD? and who may stand in His holy place? 4 He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully. 5 He shall receive a blessing from the LORD And righteousness from the God of his salvation (Psalms 24:3-5).

3 And one called out to another and said, “Holy, Holy, Holy, is the LORD Of hosts, The whole earth is full of His glory.” 4 And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. 5 Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the LORD of hosts” (Isaiah 6:3-5).

13a [Thine] eyes are too pure to approve evil, And Thou canst not look on wickedness [with favor] (Habakkuk 1:13a).

(3) For God to be holy is for Him to be holy in relation to every aspect of His nature and character.

When we use the word holy to describe God, we face another problem. We often describe God by compiling a list of qualities or characteristics that we call attributes. We say that God is a spirit, that He knows everything, that He is loving, just, merciful, gracious, and so on. The tendency is to add the idea of the holy to this long list of attributes as one attribute among many. But when the word holy is applied to God, it does not signify one single attribute. On the contrary, God is called holy in a general sense. The word is used as a synonym for his deity. That is, the word holy calls attention to all that God is. It reminds us that His love is holy love, his justice is holy justice, his mercy is holy mercy, his knowledge is holy knowledge, his spirit is holy spirit.25

How Important Is Holiness?

The holiness of God is not merely a theological subject fit for scholars with the interest and stamina to pursue it. Indeed, the holiness of God is a matter of great importance to every living soul. The Christian should be especially concerned with the holiness of God. Several incidents in the Old and New Testaments underscore the importance of holiness to the believer. These examples are but a few of the accounts in Scripture dealing with God’s holiness and its impact on saints.

Moses and the Holiness of God
(Numbers 20:1-13; 27:12-14)

1 Then the sons of Israel, the whole congregation, came to the wilderness of Zin in the first month; and the people stayed at Kadesh. Now Miriam died there and was buried there. 2 And there was no water for the congregation; and they assembled themselves against Moses and Aaron. 3 The people thus contended with Moses and spoke, saying, “If only we had perished when our brothers perished before the LORD! 4 Why then have you brought the LORD’S assembly into this wilderness, for us and our beasts to die here? 5 And why have you made us come up from Egypt, to bring us in to this wretched place? It is not a place of grain or figs or vines or pomegranates, nor is there water to drink.” 6 Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting, and fell on their faces. Then the glory of the LORD appeared to them; 7 and the LORD spoke to Moses, saying, 8 “Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield its water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink.” 9 So Moses took the rod from before the LORD, just as He had commanded him; 10 and Moses and Aaron gathered the assembly before the rock. And he said to them, “Listen now, you rebels; shall we bring forth water for you out of this rock?” 11 Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly, and the congregation and their beasts drank. 12 But the LORD said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.” 13 Those [were] the waters of Meribah, because the sons of Israel contended with the LORD, and He proved Himself holy among them (Numbers 20:1-14).

12 Then the LORD said to Moses, “Go up to this mountain of Abarim, and see the land which I have given to the sons of Israel. 13 And when you have seen it, you too shall be gathered to your people, as Aaron your brother was; 14 for in the wilderness of Zin, during the strife of the congregation, you rebelled against My command to treat Me as holy before their eyes at the water.” (These are the waters of Meribah of Kadesh in the wilderness of Zin.) (Numbers 27:12-14).

Moses had good reason to be angry with the Israelites. They were indeed a “stiff-necked people,” even as God Himself had said (see Exodus 33:5). The Israelites arrived at Kadesh, a place whose name meant “holy.” There, Miriam died and was buried. At Kadesh, there was no water for the people to drink. The people were hostile and a mob contended with Moses and Aaron wishing they were dead, or even better, that Moses and Aaron were. They protested they had not been “led” as much as “mis-led” by Moses to a land far from what they were promised. That there was now no water here was the final straw.

Moses and Aaron went to the doorway of the tent of meeting, and there the glory of the Lord appeared to them. God then commanded Moses to take his rod and speak to the rock, from which water would flow for the people. Moses was furious with the people as he gathered them before the rock, the “spiritual rock” Paul later identifies as Christ Himself (1 Corinthians 10:4). Instead of merely speaking to the rock as commanded, in his anger, Moses struck the rock twice. The consequences were indeed severe.

Who has not lost his or her temper and done worse than striking a rock with a stick? Yet this act was so serious in God’s sight that He forbade Moses to enter into the land of promise. Moses never saw the land to which he came so close. Why? God told him, and he recorded it for us: “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel.…” (Numbers 20:12). And by dealing severely with Moses for his transgression, God is said to have “proved Himself holy among them” (verse 13).

In a moment of anger, Moses sinned, and for this sin he was kept from entering the land of promise. The act was striking the rock. But it was much more than this. Striking the rock was an act of disobedience, of failing to follow God’s instructions. Even more, it was identified by God as an act of unbelief:

12 “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them” (verse 12).

I always thought Moses sinned merely by striking the rock which somehow, like the burning bush of years earlier (see Exodus 3), was a manifestation of the presence of God. The root sin was irreverence, and that irreverence was the cause of Moses’ disobedience26 and his striking the rock. Moses’ anger with the people overcame his fear of God. His fear of God should have overcome his anger with the Israelites. God took Moses’ irreverence most seriously.

Uzzah and the Holiness of God:
(2 Samuel 6:1-11)

1 Now David again gathered all the chosen men of Israel, thirty thousand. 2 And David arose and went with all the people who were with him to Baale-judah, to bring up from there the ark of God which is called by the Name, the very name of the LORD of hosts who is enthroned [above] the cherubim. 3 And they placed the ark of God on a new cart that they might bring it from the house of Abinadab which was on the hill; and Uzzah and Ahio, the sons of Abinadab, were leading the new cart. 4 So they brought it with the ark of God from the house of Abinadab, which was on the hill; and Ahio was walking ahead of the ark. 5 Meanwhile, David and all the house of Israel were celebrating before the LORD with all kinds of [instruments made of] fir wood, and with lyres, harps, tambourines, castanets and cymbals. 6 But when they came to the threshing floor of Nacon, Uzzah reached out toward the ark of God and took hold of it, for the oxen nearly upset [it.] 7 And the anger of the LORD burned against Uzzah, and God struck him down there for his irreverence; and he died there by the ark of God. 8 And David became angry because of the LORD’S outburst against Uzzah, and that place is called Perez-uzzah to this day. 9 So David was afraid of the LORD that day; and he said, “How can the ark of the LORD come to me?” 10 And David was unwilling to move the ark of the LORD into the city of David with him; but David took it aside to the house of Obed-edom the Gittite. 11 Thus the ark of the LORD remained in the house of Obed-edom the Gittite three months, and the LORD blessed Obed-edom and all his household (2 Samuel 6:1-11).

The Philistines had captured the ark of God and sought to keep it as a trophy of their victory. It soon became evident the ark was the source of much suffering to them. They passed it about and finally determined to be rid of it by sending it back to Israel. They transported it in a way the Philistine priests and diviners recommended. They put a guilt offering of gold in the ark and placed it on a newly-made cart drawn by two cows just separated from their calves (see 1 Samuel 6).

If the Philistines could not stand in the presence of the Holy God of Israel, neither could the people of Beth-shemesh where the ark arrived:

19 And He struck down some of the men of Beth-shemesh because they had looked into the ark of the LORD. He struck down of all the people, 50,070 men, and the people mourned because the LORD had struck the people with a great slaughter. 20 And the men of Beth-shemesh said, “Who is able to stand before the LORD, this holy God? And to whom shall He go up from us?” 21 So they sent messengers to the inhabitants of Kiriath-jearim, saying, “The Philistines have brought back the ark of the LORD; come down and take it up to you” (1 Samuel 6:19-21).

The men of Kiriath-jearim came and took the ark of the LORD and brought it to the house of Abinadab and consecrated Abinadab’s son, Eleazar, to keep the ark, where it remained for some 20 years (1 Samuel 7:1-2). Finally, David, accompanied by 30,000 Israelites, went to Kiriath-jearim to bring the ark to Jerusalem.

The ark was a symbol of the presence of God, a most holy object (see 2 Samuel 6:2) which was to be hidden in the holiest place in the tabernacle, the “holy of holies.” According to God’s instructions, it was to be transported by the Kohathites who carried it by holding onto poles inserted through its attached rings (see Exodus 25:10-22; Numbers 4:1-20). No one was to look into the ark, or they would die.

The day the ark was transported to Jerusalem was a great and happy moment. But they had forgotten how holy this ark was, because it was the place where God’s presence was to abide. Rather than transporting the ark as instructed in the law, the ark was placed on a new ox cart. It was a most jubilant procession as the ark made its way home. What a happy time. But when the oxen stumbled, and it looked as though the cart might be overturned and hurled to the ground, Uzzah reached out to steady the ark. Instantly, he was struck dead by God.

David’s first response was frustration and anger with God. Why had God been so harsh with Uzzah? David seems to have forgotten God’s instructions in the Law about how the ark was to be transported. He also seems to have forgotten how many had previously died when due reverence for the presence of God associated with the ark was not shown. God had spoiled their celebration, and David was miffed. Only upon reflection did David realize the gravity of the error. And concerning Uzzah, God struck him dead because of his irreverence (2 Samuel 6:7).

Irreverence is a dangerous malady. Even when our motives are sincere and we are actively involved in the worship of God, we must constantly be mindful of the holiness of God and maintain a reverence for Him manifested by our obedience to His instructions and commands.

Isaiah and the Holiness of God
(Isaiah 6:1-10)

1 In the year of King Uzziah’s death, I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. 2 Seraphim stood above Him, each having six wings; with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called out to another and said, “Holy, Holy, Holy, is the LORD Of hosts, The whole earth is full of His glory.” 4 And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. 5 Then I said,

“Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” 6 Then one of the seraphim flew to me, with a burning coal in his hand which he had taken from the altar with tongs. 7 And he touched my mouth [with it] and said, “Behold, this has touched your lips; and your iniquity is taken away, and your sin is forgiven.” 8 Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” 9 And He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 Render the hearts of this people insensitive, their ears dull, and their eyes dim, lest they see with their eyes, hear with their ears, understand with their hearts, and return and be healed” (Isaiah 6:1-10).

The death of Uzziah seems to have spelled the end of an era, a golden era, for Judah. The “good times” were over; the “hard times” were about to commence as verses 9 and 10 indicate. Isaiah’s ministry is commencing from a human point of view at the very worst possible time. His ministry was not going to be regarded a success (as if many of the prophets of old were successful). He was in for a chilly reception. He and his message would be spurned. What did Isaiah need to give him the proper perspective and endurance to persevere in such hard times? The answer: a vision of the holiness of God.

This is precisely what God gave to Isaiah—a dramatic revelation of His holiness. He saw the Lord sitting enthroned, lofty and exalted. The angels who stood above Him were magnificent, and they called out to one another, “Holy, Holy, Holy, is the LORD of hosts, the whole earth is full of His glory” (verse 3). The earth quaked, and the temple was filled with smoke. It was as dramatic a vision of God and His holiness as one could wish to see.

Isaiah’s response is far from what we hear today from many who claim to teach biblical truth. He was not impressed with his “significance.” His “self-esteem” was not enhanced. Just the opposite took place. His vision of the holiness of God caused Isaiah to lament his utter sinfulness. If God was holy, Isaiah saw he was not. Isaiah confessed his own unholiness and that of his people.

What is most significant is that Isaiah sees his sinfulness (and his people’s) evidenced by their “lips.” Isaiah confessed he was “a man of unclean lips” and that he lived among a people with the same malady. How was Isaiah able to be so focused about his sin that he saw it evidencing itself in his speech? Other texts in Scripture say a great deal about the tongue and the way sin is evident in our speech (see, for example, many of the Proverbs, also Matthew 12:32-37; Romans 3:10-14; James 3:1-12).

Notice that if the curse Isaiah recognized was directed toward his lips, so was the cure. One of the seraphim touched Isaiah’s mouth with a burning coal, symbolically cleansing him and his mouth. What is God attempting to accomplish in Isaiah’s life by this vision? I believe God wanted Isaiah to understand that the vision of His holiness was to have a great impact on what he said and how he said it.

I find the message and meaning of Isaiah 6 much easier to understand in light of Paul’s teaching in 1 Corinthians 1-3 and 2 Corinthians 2-6. Paul seems to have been accused of being dull in his speech, while others (especially the false apostles who sought a following among the Corinthians—see 2 Corinthians 11:12-33) were fascinating as they employed persuasive and entertaining techniques. But Paul was a man intent on pleasing God rather than men (2 Corinthians 2:15-16; 4:1-2). Consequently, Paul would not dilute the gospel to make it more appealing to men (2 Corinthians 2:17; 4:1-2). He spoke the truth in the simplest and clearest terms so men would be supernaturally convinced and converted, rather than persuaded by human cleverness (1 Corinthians 2:1-5).

At the outset of the revelation given to the apostle John (recorded as the Book of Revelation), John saw a vision of the Lord exalted and holy. This vision preceded the command to record what he saw:

19 “Write therefore the things which you have seen, and the things which are, and the things which shall take place after these things” (Revelation 1:19, emphasis mine).

It is no wonder then that at the end of this concluding book of the Bible we find these words underscoring the importance of preserving this record just as it was revealed:

18 I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God shall add to him the plagues which are written in this book; 19 and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the tree of life and from the holy city, which are written in this book (Revelation 22:18-19).

Isaiah was to serve as a prophet in a day when his message would be rejected and resisted. The sinful disposition of man is to avoid pain and persecution, and thus alter, if possible, the message and method of communicating the message of Christ so men will respond more favorably. At the outset of Isaiah’s ministry, God manifested His holiness to Isaiah to motivate him to be faithful to his calling and to the message he was to be given. Isaiah never lost the vision of whom he served and whom he must both fear and please.

The glory of his ministry and his message was in the One who gave it to him—the One whom he served. Paul had a somewhat similar experience at the beginning of his ministry; at his conversion, he beheld the glory of God and never forgot it. The glory of his message and ministry sustained him even in the midst of suffering, adversity, and rejection (even by some of the saints). Paul was faithful to his calling and the message he was given to proclaim, even unto death (see 2 Corinthians 3-6).

The Holiness of Jesus Christ

The promises of the coming of Messiah in the Old Testament became increasingly specific, until it was evident that Messiah must not only be human but divine (see Isaiah 9:6-7; Micah 5:2). As such, He must be holy. And so, when the angel told Mary of the child to be miraculously born of her, a virgin, he said, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God” (Luke 1:35, emphasis mine).

Throughout the life and ministry of our Lord on the earth, it became increasingly clear this was no ordinary man; indeed, He was more than a prophet and more than a mere man. This was the Son of God. Even the demons had to acknowledge Him as the”Holy One of God” (Mark 1:24; Luke 4:34). The things Jesus said and did marked Him out as One who stood head and shoulders above any other (merely human) being. Peter was a professional fisherman, but when he obeyed the instructions of the Lord Jesus, the results were awesome. Peter’s response was appropriate:

8 When Simon Peter saw [that,] he fell down at Jesus’ feet, saying, “Depart from me, for I am a sinful man, O Lord!” (Luke 5:8).

When Jesus healed the demon-possessed dumb man, the multitudes marveled, saying,

33 “Nothing like this was ever seen in Israel” (Matthew 9:33).

When Jesus told the paralytic that his sins were forgiven and then proceeded to heal him, the people could not escape the implications:

5 And Jesus seeing their faith said to the paralytic, “My son, your sins are forgiven.” 6 But there were some of the scribes sitting there and reasoning in their hearts, 7 Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?” 8 And immediately Jesus, aware in His spirit that they were reasoning that way within themselves, said to them, “Why are you reasoning about these things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven’; or to say, ‘Arise, and take up your pallet and walk’? 10 But in order that you may know that the Son of Man has authority on earth to forgive sins”—He said to the paralytic, 11 “I say to you, rise, take up your pallet and go home.” 12 And he rose and immediately took up the pallet and went out in the sight of all; so that they were all amazed and were glorifying God, saying, “We have never seen anything like this” (Mark 2:5-12).

When the man born blind was healed by Jesus, the scribes and Pharisees were most reluctant to admit that such a miracle had taken place. The blind man could “see” the implications of what had happened, and he pressed them on his interrogators:

30 The man answered and said to them, “Well, here is an amazing thing, that you do not know where He is from, and [yet] He opened my eyes. 31 We know that God does not hear sinners; but if anyone is God-fearing, and does His will, He hears him. 32 Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. 33 If this man were not from God, He could do nothing” (John 9:30-33).

The miracles and signs performed during Jesus’ earthly ministry pointed to His holiness, as did the events surrounding His death. The supernatural darkness for three hours and the rending of the veil of the temple (Luke 23:44-45), along with other factors, caused the crowds to go away shaken by what they saw and heard (Luke 23:46-48). One of the criminals crucified beside Jesus gave testimony to His innocence in his last moments of life and asked Jesus to remember him when He entered into His kingdom (Luke 23:36-43). One of the soldiers at the foot of the cross also gave testimony to the uniqueness (shall we say “holiness”?) of Jesus:

47 Now when the centurion saw what had happened, he [began] praising God, saying, “Certainly this man was innocent” (Luke 23:47).

50 And Jesus cried out again with a loud voice, and yielded up [His] spirit. 51 And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split, 52 and the tombs were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” (Matthew 27:50-54).

The words spoken tauntingly by the crowds when Jesus was hanging on the cross have even more impact after His resurrection:

42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we shall believe in Him. 43 HE TRUSTS IN GOD; LET HIM DELIVER [Him] now, IF HE TAKES PLEASURE IN HIM; for He said, ‘I am the Son of God’” (Matthew 27:42-43, emphasis mine).

I am fascinated by that little word “now.” They defied Jesus to come down from the cross immediately, thus avoiding death. If He would do this, they said, then they would believe in Him. How much more awesome is His rising from the dead! Which was the greater act, to come down from the cross, or to rise up from the grave? Jesus did the greater, and some did believe.

The implications of this resurrection are emphatically spelled out by the apostles as recorded in the Book of Acts, whether by Peter or by Paul:

23 This [Man], delivered up by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put [Him] to death. 24 And God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. 25 For David says of Him, ‘I WAS ALWAYS BEHOLDING THE LORD IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, THAT I MAY NOT BE SHAKEN. 26 THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED; MOREOVER MY FLESH ALSO WILL ABIDE IN HOPE. BECAUSE THOU WILT NOT ABANDON MY SOUL TO HADES, NOR ALLOW THY HOLY ONE TO UNDERGO DECAY’ (Acts 2:23-27, emphasis mine).

32 “And we preach to you the good news of the promise made to the fathers, 33 that God has fulfilled this [promise] to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘THOU ART MY SON; TODAY I HAVE BEGOTTEN THEE.’ 34 [And as for the fact] that He raised Him up from the dead, no more to return to decay, He has spoken in this way: ‘I WILL GIVE YOU THE HOLY [and] SURE [blessings] OF DAVID.’ 35 Therefore He also says in another [Psalm,] ‘THOU WILT NOT ALLOW THY HOLY ONE TO UNDERGO DECAY’” (Acts 13:32-35).

Peter and Paul not only proclaimed the resurrection of Jesus from the dead as the fulfillment of the prophecy of Psalm 16:10, they also proclaimed Him to be the “Holy One” of God, whom God would not allow to undergo decay because He was holy. The resurrection of Jesus from the dead not only vindicates Jesus’ claim to be Israel’s Messiah, it demonstrates Him to be the promised “Holy One” of God. The resurrection is the seal of approval on the holiness of Jesus Christ.

All too often we find ourselves thinking of Jesus now as He once was when He walked on this earth during His three-year public ministry. In truth, His resurrection from the dead changed Him so that He no longer possesses a merely earthly body but now is glorified by His transformed body. His glory and holiness are no longer veiled, so that the description of Jesus in the Book of Revelation is the description of Him as He now is and forever will be. The John who once walked with our Lord and even reclined on his breast (see John 13:23) now falls before Him as a dead man, overcome by His holiness and glory:

12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle. 14 And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire; 15 and His feet [were] like burnished bronze, when it has been caused to glow in a furnace, and His voice [was] like the sound of many waters. 16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. 17 And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, “Do not be afraid; I am the first and the last, 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. 19 Write therefore the things which you have seen, and the things which are, and the things which shall take place after these things” (Revelation 1:12-19).

The Holiness of God and the Church
(Acts 5:1-16; 1 Corinthians 11:17-34)

The story of Ananias and Sapphira is a familiar one to Christians. In the early days of the church, there was a great concern for the poor. When needs arose, saints would sell some of their possessions and lay the proceeds at the feet of the apostles for them to distribute (see Acts 2:44-45; 4:34-37). Ananias and Sapphira did likewise, but with a divided heart and in a deceptive way. They sold a piece of property but kept back a part of the proceeds for themselves. They gave the remainder of the money to the apostles as though it were the whole amount. When their sin was exposed to Peter, he confronted them, and both of them died. Great fear came upon the entire church, not to mention the rest of the community.

I have always concentrated on the fact that this couple lied, which they did. But in the context of studying the holiness of God, two additional details seem of more import than I had previously thought. First, these two lied to the Holy Spirit. Their deception was an offense to God’s holiness. It was also an act which could have had a leavening effect on the church itself (see also 1 Corinthians 5:6-7). Just as the generosity of Barnabas encouraged others to give in the same way, the half-hearted, deceptive act of Ananias and his wife could have adversely affected others in the church by encouraging them to do likewise. Remember that it is now the church that is the dwelling place of God upon the earth. God is holy, and thus His church must be holy as well. The sin of Ananias and Sapphira was an affront to the holiness of God in His church.

Further, Luke includes a comment on the effect the deaths of Ananias and Sapphira had on the church and the community. A great fear came upon the whole church and on all who heard of this (Acts 5:11, 13). Unbelievers were prompted by their fear to keep their distance from the church, and the saints were motivated to keep their distance from the world (as far as its sins are concerned).

Fear is the response of men to the holiness of God. Thus, the sin of Ananias and his wife was a sin of irreverence, a sin against God’s holiness. But the outbreak of divine holiness which brought about the death of this couple also brought fear on those who heard of this incident.

A related text is found in 1 Corinthians 11 where Paul rebukes and admonishes the church because of the misconduct of some at the Lord’s Table. The church remembered the Lord by having communion as a part of a meal, just as we see the last supper (the Passover) described in the Gospels. Some were able to bring much food and drink to this potluck dinner while others could bring little or nothing. Some had the luxury of coming early, while others had to come later. Those who brought much and came early did not wish to wait or to share with the rest, so they over-indulged. In the process, some became drunk and disorderly so that the celebration of the Lord’s death was shameful, resembling the heathen celebrations of their pagan neighbors in Corinth.

Paul rebuked the Corinthians, not for partaking of the communion in an unworthy state but for partaking of it in an unworthy manner. “Unworthily” in the King James Version is rendered “in an unworthy manner” in the NASB. Both are an accurate representation of the adverb employed in the original text—not an adjective. Most Christians suppose Paul is rebuking the Corinthians for partaking of the bread and the cup as those who are “unworthy” (adjective) of it, rather than realizing he is forbidding the partaking of the bread and the cup in a manner that is unbefitting—“unworthily” (an adverb). No one is ever worthy of the body and blood of our Lord, but we can remember it in a fashion which is worthy and appropriate.

Paul further says that when the Corinthians eat the bread and drink the cup “unworthily,” they are guilty of the body and the blood of the Lord (1 Corinthians 11:27), and in so doing they do not “judge the body rightly” (verse 29). He goes on to explain that this kind of conduct at the Lord’s table has brought about the sickness of some and the death of others (verse 30).

As I understand Paul’s words, the sin of the Corinthians at the Lord’s Supper was irreverence. The body of our Lord—His physical body and blood—are holy. He was a sinless sacrifice dying in our place. The body of our Lord is also the church, and it too is to be holy. By conducting themselves in a drunk and disorderly manner at the Lord’s Supper, the church showed a disregard for Christ’s physical body and His spiritual body, the church. This irreverence so offended God He struck some with illness and others with death. Irreverence in worship is both a failure to grasp God’s holiness and an affront to His holiness. Irreverence is a sin of great magnitude with dreadful consequences. The holiness of God requires us to take our worship seriously and not to participate frivolously. This does not mean our worship must be joyless, solemn and somber. It simply means we must regard God’s presence seriously and be very cautious about offending His presence by our irreverence.

The Holiness of God
and Contemporary Christianity

The holiness of God is not simply a doctrine to which we give assent. Rather, the doctrine of the holiness of God should guide and govern our lives.

(1) The holiness of God should guide and govern our thinking on “God’s acceptance.”

I often hear Christians use the expression “unconditional acceptance.” It seems this term is first applied to God and then to the saints. “God unconditionally accepts us,” they reason, “and so we must accept others unconditionally.” My difficulty is that this is not a biblical expression. Perhaps even worse, it does not appear to be a biblical concept. God does not “accept us regardless” of what we do. Look at the nation Israel. Because of their persistent sin, God said they were no longer His people (see Hosea 1). God did not accept Cain or his offering (Genesis 4:5). God accepts us only through the shed blood of Jesus Christ so that even Christians are not unconditionally accepted, regardless of their attitudes and actions. The holiness of God indicates God does not accept what is not holy. In reality, all God accepts from us is that which He produces in and through us. To speak too glibly about unconditional acceptance appears to encourage careless and disobedient living.

The church cannot “accept” those who profess to be Christians but live like pagans (1 Corinthians 5:1-13). We must discipline and remove those who refuse to live like Christians. The church is to be holy, and this means purging out the “leaven” from its midst. Let those who emphasize unconditional acceptance ponder these words:

14 “And to the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I would that you were cold or hot. 16 ‘So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth’” (Revelation 3:14-16).

(2) The doctrine of the holiness of God needs to considered when we speak of accountability.

The concept of “accountability” has, in my opinion, been imported from the secular world. I am not entirely opposed to accountability, except that the church sometimes speaks more of accountability to men than of accountability to God. Let us not forget to whom we must give account:

36 “And I say to you, that every careless word that men shall speak, they shall render account for it in the day of judgment” (Matthew 12:36).

17 Obey your leaders, and submit [to them]; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you (Hebrews 13:17, emphasis mine; see also 1 Corinthians 3:10-15).

12 So then each one of us shall give account of himself to God (Romans 14:12).

4 And in [all] this, they are surprised that you do not run with [them] into the same excess of dissipation, and they malign [you]; 5 but they shall give account to Him who is ready to judge the living and the dead (1 Peter 4:4-5).

(3) The holiness of God should govern our thinking about self-esteem.

I was struck by this statement made by a psychologist at the beginning of this century, which is so different from what we are now being told:

“This reverence has been significantly defined by the psychologist William McDougall as ‘the religious emotion par excellence; few merely human powers are capable of exciting reverence, this blend of wonder, fear, gratitude, and negative self-feeling.”27

Why do we speak (at best) of finding our self-esteem in Christ when Isaiah’s encounter with the holiness of God caused him to say,

5 “Woe is me, for I am ruined! Because I am a man of unclean lips; For my eyes have seen the King, the LORD of hosts.” (Isaiah 6:5)?

I fear our whole orientation is wrong, and we come to Christ to feel better about ourselves rather than falling before Him in humility and awe at His holiness. Our hearts should be filled with gratitude and praise for the grace He has bestowed on us. It is the self-righteous who stand upright before God confident in who they are, not the saints who are confident in who He is (see Luke 9-14).

“Hence that dread and amazement with which as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God.… Men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God.”28

(4) The holiness of God should caution us about what we accept and practice from the contemporary “church growth” movement.

The contemporary church growth movement is to be commended in some respects.29 It seems, however, that in its attempt to evangelize the “seekers” by being “seeker-friendly,” it fails to take the holiness of God seriously enough. I will mention just a few of my concerns. How can a church focus its principle service (Sunday morning) on evangelism when its principle tasks seem to be otherwise, as outlined in Acts 2:42 (namely the apostles’ teaching, fellowship, breaking of bread, and prayer)? Put differently, how can the church focus on evangelism in its gathering when its principle tasks appear to be worship and edification? Further, how can one invite the unbeliever to participate in worship as an unbeliever? The Bible teaches there are no “seekers” as such (Romans 3:10-12). Those who will be saved are those who are chosen, whose hearts the Holy Spirit will quicken, whose minds He will enlighten. Those who are dead in their sins, He makes alive (Ephesians 2:1-7).

No one whom God has chosen and in whom the Spirit is at work can fail to come to Him, so why the need to woo the lost to come to church? Those who were being saved joined the church in the Book of Acts, and those who were not kept their distance. With all this emphasis on church growth, there seems to be little attention given to church reduction by discipline and little devotion to proclaiming and practicing the holiness of God. When God struck Ananias and Sapphira dead, unbelievers did not flock to church, but all came to fear God and rightly so. If the fear of the Lord is the beginning of wisdom, then the holiness of God must not be ignored. God’s holiness will drive some away, but it will drive the elect to the cross.

As I study Isaiah 6 and 2 Corinthians 2-7 among other texts, I find that Isaiah and Paul both had a deep awareness of the holiness of God. This knowledge caused them to be God-pleasers rather than man-pleasers (see Galatians 1:10). Paul would not water down his message nor employ methods inappropriate to the gospel and irreverent in regard to the holiness of God. Men chosen of God and saved by God do not need saving by marketing methods. The church that has a grasp of the holiness of God will proclaim, practice, and protect a pure gospel.

(5) A grasp of the holiness of God should change our attitude and conduct in worship.

In the Old Testament, worship was closely regulated. In the New Testament, more freedom seems to be given in worship. The priesthood of a few in the Old Testament has become the priesthood of all believers in the New. But Acts 5 and 1 Corinthians 5 and 11 strongly warn us about worship that fails to take the holiness of God seriously enough. Irreverence is a most serious offense, as we can see from both the Old and New Testaments. And worship is one area where irreverence is a constant concern. I am distressed by those who, in the enthusiasm and excitement of their worship, transgress very clear instructions to the church regarding worship. One case in point is the biblical teaching on the role women can play in the church meeting. Also, Uzzah seems to have been both sincere and zealous in his role in bringing the ark of God to Jerusalem, yet God struck him dead for his irreverence. Moses was kept from the land of promise because of his irreverence and his failure to obey God precisely as he had been instructed. This leads to the next observation.

9 Worship the LORD in holy attire [or, in the splendor of holiness]; Tremble before Him, all the earth (Psalms 96:9).

(6) The appropriate response to the holiness of God is fear (reverence), and the outworking of fear is obedience.

As I look at the Scriptures that speak of the holiness of God and the fear it should produce in the hearts of men, I find a very strong correlation between fear (or reverence) and obedience. For example, the wife is to respect (literally fear) her husband in Ephesians 5:33. The submission of the wife to her husband most often is expressed by her obedience to him (see 1 Peter 3:5-6). Fear or reverence leads to obedience. The same correlation is seen in 1 Peter 2:13-25 and Romans 13:1-7 with respect to citizens and governing authorities and slaves and their masters.

The fear of the Lord is the result of grasping His holiness. So too it is the source of much that is good. Fear is the beginning of knowledge (Proverbs 1:7). It causes us to hate and to avoid evil (8:13; 16:6). It is also the basis for strong confidence (14:26). It is a fountain of life (14:27). The holiness of God is the root of many wonderful fruits, springing forth from a heart which has come to reverence God as the Holy One.

(7) The holiness of God is the basis and the compelling necessity for our sanctification.

The holiness of God is the reason we too are commanded to live holy lives:

14 As obedient children, do not be conformed to the former lusts [which were yours] in your ignorance, 15 but like the Holy One who called you, be holy yourselves also in all [your] behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” 17 And if you address as Father the One who impartially judges according to each man’s work, conduct yourselves in fear during the time of your stay [upon earth]; 18 knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, [the blood] of Christ (1 Peter 1:14-19).

Because God is holy, we who are His people must be holy too. Holiness is our calling (Ephesians 1:4; Romans 8:29; 1 Thessalonians 4:3). We must practice and proclaim His excellencies to the world (1 Peter 2:9), and prominent among God’s excellencies is His holiness.

(8) The holiness of God makes the gospel a glorious necessity.

As I think of the holiness of God and of the Lord Jesus Christ (not to exclude the Holy Spirit), I am all the more awe-struck by the cross of Calvary. I have often thought of the agony of our Lord in the Garden of Gethsemene. Usually, I think of His agony in terms of His horror at the thought of enduring the wrath of the Father, the wrath we deserve. But this study of the holiness of God has impressed me with the revulsion which a holy God has toward sin—toward our sin. And yet, despising sin as a holy God must, the Lord Jesus took all the sins of the world upon Himself as He went to Calvary. Jesus was not only agonizing over the wrath of the Father, He was agonizing over the sin He would bear on our behalf. What a wonderful Savior!

From my understanding of church history, revivals have been closely associated with a renewed and enhanced awareness of the holiness of God, accompanied with a heightened conviction of personal sin. If the holiness of God accomplishes in our lives what it did in the lives of those men like Isaiah whom we read of in the Bible, we will become increasingly aware of the depth of our own sin and our desperate need for forgiveness. Without holiness, we cannot enter into God’s heaven. In His holiness, God made a provision for our sins. By His sacrificial death on the cross of Calvary, Jesus Christ paid the penalty for our sins, and thereby made it possible for us to partake of His holiness. When we acknowledge our sin, our unrighteousness, and trust in Christ’s death on our behalf, we are born again. Our sins are forgiven. Our unholiness is cleansed. We become a child of God.

Easter Sunday is the day we celebrate the resurrection of Jesus Christ from the dead. It can be a time when you come to life from the dead as well, if you but place your trust in Him.

1 And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6 and raised us up with Him, and seated us with Him in the heavenly [places], in Christ Jesus, 7 in order that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus (Ephesians 2:1-7).

21 R. C. Sproul, The Holiness of God (Wheaton, Illinois: Tyndale House Publishers, Inc., 1985), p. 40.

22 Ibid., p. 54

23 Ibid., p. 55.

24 Ibid., p. 57.

25 Ibid., p. 57.

26 The relationship between fear (or reverence) and obedience is indicated in the New Testament as well as the Old. In 1 Peter 1, Peter calls upon the saints to live in fear of God (1:17). In chapter 2, fear (reverence or respect) is the root of obedience to kings, to cruel slave masters, and obedience to harsh husbands (3:1-6; see also Paul’s words in Ephesians 5:33). Irreverence is the root of disobedience.

27 William McDougall, An Introduction to Social Psychology (New York: Methuen, 1908), p. 132, cited by Kenneth Prior, The Way of Holiness (Downers Grove: Inter-Varsity Press, rev. ed., 1982), p. 20.

28 John Calvin, as cited by R. C. Sproul, The Holiness of God, p. 68.

29 See Os Guiness, Dining With The Devil (Grand Rapids: Baker Book House, 1993), pp. 21-24, for some of the positive contributions of the movement. The rest of the book deals with its critical deficiencies.

FEAR OF THE LORD

FEAR OF THE LORD

In verse 9 of Psalm 19, we read that "the fear of the Lord is pure, enduring forever." The comment on this verse in the once popular Scofield Reference Bible is typical of statements that are still too commonly made, I'm afraid—and not only in consciously dispensationalist churches. Scofield's comment is this: "The 'fear of the Lord' [is] a phrase of Old Testament piety."

Now, what does such a comment imply? That "the fear of the Lord" is a phrase of Old Testament piety is obviously true and undeniable. But one fears that the implication of the comment (and indeed the reason for making it) is that "the fear of the Lord" was a characteristic of Old Testament piety as distinguished from New Testament piety. I want to remind you that that is false and to be rejected clearly and vigorously.

Fear of the Lord in the New Testament

Was it another of those Gospel commands that will apply in the future kingdom age—when, according to classic dispensationalism, an Old Testament piety will again be in order—when our Lord in Matthew 10:28 commanded us to fear the God who can destroy both soul and body in hell? Was our Lord himself practicing merely Old Testament piety when his prayer in Gethsemane was "heard for his godly fear"—as the Revised Standard Version translates Hebrews 5:7? (The Bauer-Arndt-Gingrich lexicon translates the Greek noun here as "reverent awe and fear.") Isaiah 11:3 had prophesied that the messianic shoot from the stump of Jesse would "delight in the fear of the Lord."

Isn't it the very essence of man's total depravity in every age, according to the apostle Paul, that "there is no fear of God before their eyes" (Rom. 3:18, quoting Psalm 36)? The repentant criminal asked the other criminal in amazement at Calvary: "Don't you fear God?" (Luke 23:40). When our Lord wanted to indicate the character of the unjust judge in a parable, he did so by saying that he "neither feared God nor cared about men" (Luke 18:2).

God's people, on the other hand, are described in the New Testament as those who are "living in the fear of the Lord" (Acts 9:31). The risen and ascended Christ has poured out his Spirit upon his church, and, as we have seen from Isaiah's prophecy, the Spirit of Christ is the Spirit of the fear of the Lord. As John Murray wrote in Principles of Conduct (p. 229), "The fear of God is the soul of godliness.... If we are thinking of the [marks] of biblical piety [notice: biblical piety, not just Old Testament piety] none is more characteristic than the fear of the Lord."

You would think that simply studying a concordance would keep any Christian from thinking that "the fear of the Lord" distinguished Old Testament piety from New Testament piety. The mother of our Lord praised God that "his mercy extends to those who fear him" (Luke 1:50). The apostle Paul called upon Christians to "make holiness perfect in the fear of God" (2 Cor. 7:1 RSV), to "work out your salvation with fear and trembling" (Phil. 2:12), and to "be subject to one another in the fear of Christ" (Eph. 5:21 NASB). The apostle Peter urged them to "love the brotherhood of believers, fear God, honor the king" (1 Pet. 2:17), and to "live your lives as strangers here in reverent fear" (1 Pet. 1:17).

Two Kinds of Fear

Now, if you look at these verses in the New International Version, you will see that the word "reverence" is used in some cases instead of "fear." And there is good reason for such a translation, because there are two kinds of fear that appear in the Bible. That is brought out in Exodus 20:20—"Moses said to the people, 'Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning.' " Here a contrast is drawn between being afraid (don't do it) and properly fearing God (do it).

There is that fear that is not coupled with love and trust, and therefore can lead only to terror and despair. James tells us that the demons believe that there is one God—and shudder in fear (Jas. 2:19). The day will come when "the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man" will hide "in caves and among the rocks of the mountains," and will call to the mountains and the rocks, "Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?" (Rev. 6:15-17). The writer to the Hebrews speaks of covenant breakers, apostates, for whom "no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God" (Heb. 10:26-27).

Need I point out that this is not that fear of the Lord that is the beginning of wisdom (Prov. 9:10), that is the soul of godliness—that fear of the Lord in which the messianic Son of David delights? In Psalm 19, where we began by noting Scofield's comment, David is rejoicing in the law that produces fear of the Lord. I am reminded of the title of Jerry Bridges's excellent book, The Joy of Fearing God (published by WaterBrook Press in 1997). I recommend that book to you. John Rosemond, whose advice on parenting is syndicated in many newspapers, says he learned something from Bridges's book about the proper attitude of the child to the parent: that fearing one's parents and knowing that they love you are not incompatible.

What a grave error it would be to imagine that the new covenant, in contrast to the old, has replaced the fear of God with the love of God. That would be as contrary to the New Testament understanding of the proper response to the God of holiness and mercy as it would be contrary to the Old Testament understanding. Before you hastily assume that there is a tension between fear of God and love of God—or between fear of God and faith in God—meditate upon the truth of Psalm 130:3-4, "If you, O Lord, kept a record of sins, O Lord, who could stand? But with you there is forgiveness; therefore you are feared."

Yes, praise God, the word of 1 John 4:18 is true: "Perfect love drives out fear." But it is the dread of eternal torment that love drives out, not reverence and adoration before God's majesty. In the song of Moses and of the Lamb, we hear, "Who will not fear you, O Lord, and bring glory to your name? For you alone are holy" (Rev. 15:4).

And so there is good reason why the NIV chooses to use the word "reverence" to speak of that fear that is a godly fear, a proper fear. That fear is the rich convergence of awe in the presence of the eternal God—the Creator of the universe, the holy Lawgiver, the righteous Judge, and the merciful Savior—and a consciousness of being in his presence every moment. There is the convergence of awe, reverence, adoration, honor, worship, confidence, thankfulness, love, and, yes, fear.

We must not omit the element of fear from our understanding of that proper reverence that the Bible commands us to have. To test the patience of our holy God, to willfully disobey his revealed will, should be to us a fearful as well as a hateful thing, because it is a fearful thing to fall into the hands of the living God (Heb. 10:31). We have seen that it is the very essence of the depravity of unbelieving men that "there is no fear of God before their eyes."

The Fear of God Today

Sometimes it seems—incredible though this is going to sound—that having no fear of God is the root sin of the evangelical church in America today, the root cause of its moral flabbiness and ineffective witness! Although it is certainly too strong to say that there is no fear of God, it does seem that there is too often very little fear of God.

A few years ago, certain prominent televangelists were making the headlines with the discovery of their blatant sins of financially defrauding trusting supporters and engaging in immoral sexual behavior. And now, once again, the president of the National Baptist Convention has begun a prison term for racketeering to the tune of 4 million dollars and pocketing thousands of dollars entrusted to him for rebuilding burned-out churches in the South. The question that immediately comes to mind is, "Don't these men fear God?" They were ministers of the Word of God, what the New Testament calls "men of God," and yet they were living (until they were caught) like children of the devil! And after asking whether such "Christians" fear God, one must go on to ask whether they can really believe in God and be guilty of such detestable hypocrisy.

Jerry Bridges writes: "There was a time when committed Christians were known as God-fearing people. This was a badge of honor. But somewhere along the way we lost it. Now the idea of fearing God, if thought of at all, seems like a relic from the past" (page 1).

Well, the term may seem terribly old-fashioned, but let us pray that the Spirit of Christ will make us a God-fearing people. Then, fearing God, we shall have no one or nothing else to fear. As we read in Isaiah 8:11-13,

The Lord spoke to me with his strong hand upon me, warning me not to follow the way of this people. He said: "Do not call conspiracy everything that these people call conspiracy; do not fear what they fear, and do not dread it. The Lord Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread, and he will be a sanctuary."

Sovereignty of God

Sovereignty of God

The Sovereignty of God is the biblical teaching that all things are under God's rule and control, and that nothing happens without His direction or permission. God works not just some things but all things according to the counsel of His own will (see Eph. 1:11). His purposes are all-inclusive and never thwarted (see Isa. 46:11); nothing takes Him by surprise. The sovereignty of God is not merely that God has the power and right to govern all things, but that He does so, always and without exception. In other words, God is not merely sovereign de jure (in principle), but sovereign de facto (in practice).

Quotes
"What do we mean by [the sovereignty of God]? We mean the supremacy of God, the kingship of God, the god-hood of God. To say that God is Sovereign is to declare that God is God. To say that God is Sovereign is to declare that He is the Most High, doing according to His will in the army of Heaven, and among the inhabitants of the earth, so that none can stay His hand or say unto Him what doest Thou? (Dan. 4:35). To say that God is Sovereign is to declare that He is the Almighty, the Possessor of all power in Heaven and earth, so that none can defeat His counsels, thwart His purpose, or resist His will (Psa. 115:3). To say that God is Sovereign is to declare that He is "The Governor among the nations" (Psa. 22:28), setting up kingdoms, overthrowing empires, and determining the course of dynasties as pleaseth Him best. To say that God is Sovereign is to declare that He is the "Only Potentate, the King of kings, and Lord of lords" (1 Tim. 6:15). Such is the God of the Bible."
A. W. Pink, The Sovereignty of God, chapter 1.
God's sovereignty in salvation
God's sovereignty in salvation means that He saves whom He will, and those whom He saves owe nothing to anything in or of themselves. They are saved because God graciously chose them in eternity and regenerated and called them in history. They cannot even take credit for their faith because it is the gift that He Himself sovereignly bestows.

Separation from the World

Separation from the World

Biblical Principle

Key New Testament texts

I John 2:15-17. The apostle gives all believers a categorical command to continuously avoid loving the world. Any person who willfully makes the things of the world system the center of his interest and desire has exalted the world to a place of idolatrous worship. The proper love of the Father is absolutely excluded from his life. Although God has made the material things of the world, when any of these is regarded with supreme interest, it has become an idol. Thus even the beauties of nature, of art, of music, or of literature can become idols. "The things that are in the world" can be the source of temptations in three general areas. "The lust of the flesh" is the desire which the flesh produces. It may be for an object which is neutral in itself, such as food (Matthew 4:3). But when food becomes more important than the will of God, it has become an idol. "The lust of the eyes" is the desire for anything beautiful or attractive that can be exalted in place of God. It may be as neutral an object as a tree (Genesis 3:6). "The pride of life" is the selfish and arrogant display of even good things that may replace the desire for God. The world system and all its appeals are passing away, but the believer who has made God the object of his existence will continue forever. The world system is not allowed to harm his fellowship with the Father. God will make such a believer the heir of all things in Christ (Revelation 21:7). Any person who allows any part of the world to ensnare his heart away from God is committing spiritual adultery (James 4:4). The use of the world is not prohibited, but its abuse is (I Corinthians 7:31).

II Corinthians 6:15-7:1. The apostle Paul commands believers not to be unequally yoked together with unbelievers (6:14). The contrast between the two is like the difference between light and darkness or between God and idols (6:14, 16). Paul is not simply giving good advice—he is declaring the command of the Lord: "Wherefore come out from among them, and be ye separate, saith the Lord" (6:17). He goes on to urge, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (7:1). Thus the doctrine of separation is grounded in the holiness of God. Christians must be separate from the world because God is separate from all sin. Believers must be separate from sin and worldliness in order to be separated unto God.

Additional verses. "And have no fellowship with the unfruitful works of darkness, but rather reprove them" (Ephesians 5:11). "For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God" (I Thessalonians 1:9). "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God" (James 4:4).

Old Testament parallel

"Worldliness" was a constant problem for the people of Israel. Though God taught His people to be separate from other people (Leviticus 20:26), when they consorted with the pagans, God sent prophets to condemn them for their evil associations (Isaiah 30:1-17). Since Israel was called to be God's "peculiar treasure" and His "holy nation" (Exodus 19:5-6), the people were to reflect that holy calling in their lives (Deuteronomy 7:1-11). God sent judgment upon Israel when they apostatized from the Word of God and worshipped the gods of the heathen so that they became like the heathen (II Kings 17:6-8)), followed their practices, and even intermarried with them (Judges 3:5-8). In contrast to this pagan association and lifestyle, Psalm 1:1 promises blessing to those who do not associate with the wicked, and Proverbs has much to say about avoiding evil men (for example, 4:14-19).

Definitions

World system: the unregenerate people of this earth as organized and dominated by Satan, the god of this world (age). This system opposes Christ and His goals for the earth (John 15:18-19).

Worldliness: an attitude of friendship toward, a desire for, and a wish to be recognized by the world system. This attitude will lead to indulgence in acts which may not be wrong in themselves but which will identify one with the world system and thus hinder his love for God, his spiritual growth, and his Christian testimony.

Explanation and Application

Christ describes the normal relationship of the Christian to the world system: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:18-19). The apostle John told the first-century Christians, "Marvel not, my brethren, if the world hate you" (I John 3:15). If this enmity between the world system and the Christian ceases, it is the Christian, not the world, who has changed.

Separation from the world is, therefore, first a recognition of the completely evil character of the world and a decision not to desire or to expect approval or fair treatment from it. Second, it is an avoidance of all actions which might fall in the category of worldliness as defined above. Sources of contamination from the world today include ungodly television, music, movies, and fashions. A main source of contamination often warned against in Scripture is worldly friends (I Corinthians 15:33). The Christian should disassociate himself from the sins of the world, its idols, and all its unbiblical ambitions and schemes.

God's command to separate from the world, however, does not mean that the Christian should isolate himself from society. Christians are to be the "salt of the earth" (Matthew 5:13). They are responsible to evangelize the world (Acts 1:8); therefore, separation from the world by no means should discourage earnest efforts to win the world to Christ. God Himself desires the salvation of the world (John 3:16).

Furthermore, separation from the world does not forbid association with worldly people in the course of legitimate daily work. Paul tells the Corinthians that he does not expect them to leave the world in order to avoid contamination with sinners (I Corinthians 5:9-13). This is in harmony with the prayer of our Lord that believers be kept from the evil of the world, not removed from it (John 17:15). The Christian may cooperate with unsaved people in beneficial community projects, election of worthy leaders, or efforts to promote morality, though the Christian must be careful not to give Christian recognition to unsaved people in these efforts nor to promote any organization using political efforts to further ecumenical tendencies. Biblical characters such as Joseph, Daniel, and Nehemiah are examples of men who worked in pagan environments while remaining true to God.

Purposes

Christians, therefore, separate from the world and from worldliness for the following reasons:

To avoid the ever-present danger of contamination by the world (I Corinthians 11:32, 15:33; II Corinthians 11:3; I Thessalonians 3:5; II Peter 2:12).
To maintain a close fellowship with God (James 4:4; John 15:15).
To base their lives on that which is enduring (John 15:17).
To make clear to Christians and non-Christians alike by their actions that they belong to God, not to the world (I Thessalonians 5:22).
To avoid sin (James 4:17).

Overview of the Names of God in Scripture

Overview of the Names of God in Scripture

(1) Elohim: The plural form of EL, meaning “strong one.” It is used of false gods, but when used of the true God, it is a plural of majesty and intimates the trinity. It is especially used of God’s sovereignty, creative work, mighty work for Israel and in relation to His sovereignty (Isa. 54:5; Jer. 32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23; 8:15; Ps. 68:7).

Compounds of El:

El Shaddai:“God Almighty.” The derivation is uncertain. Some think it stresses God’s loving supply and comfort; others His power as the Almighty one standing on a mountain and who corrects and chastens (Gen. 17:1; 28:3; 35:11; Ex. 6:1; Ps. 91:1, 2).
El Elyon: “The Most High God.” Stresses God’s strength, sovereignty, and supremacy (Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25).
El Olam: “The Everlasting God.” Emphasizes God’s unchangeableness and is connected with His inexhaustibleness (Gen. 16:13).
(2) Yahweh (YHWH): Comes from a verb which means “to exist, be.” This, plus its usage, shows that this name stresses God as the independent and self-existent God of revelation and redemption (Gen. 4:3; Ex. 6:3 (cf. 3:14); 3:12).

Compounds of Yahweh: Strictly speaking, these compounds are designations or titles which reveal additional facts about God’s character.

Yahweh Jireh (Yireh): “The Lord will provide.” Stresses God’s provision for His people (Gen. 22:14).
Yahweh Nissi:“The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for His people (Ex. 17:15).
Yahweh Shalom:“The Lord is Peace.” Points to the Lord as the means of our peace and rest (Jud. 6:24).
Yahweh Sabbaoth:“The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven (1 Sam. 1:3; 17:45).
Yahweh Maccaddeshcem: “The Lord your Sanctifier.” Portrays the Lord as our means of sanctification or as the one who sets believers apart for His purposes (Ex. 31:13).
Yahweh Ro’i: “The Lord my Shepherd.” Portrays the Lord as the Shepherd who cares for His people as a shepherd cares for the sheep of his pasture (Ps. 23:1).
Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays the Lord as the means of our righteousness (Jer. 23:6).
Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom (Ezek. 48:35).
Yahweh Elohim Israel: “The Lord, the God of Israel.” Identifies Yahweh as the God of Israel in contrast to the false gods of the nations (Jud. 5:3.; Isa. 17:6).
(3) Adonai: Like Elohim, this too is a plural of majesty. The singular form means “master, owner.” Stresses man’s relationship to God as his master, authority, and provider (Gen. 18:2; 40:1; 1 Sam. 1:15; Ex. 21:1-6; Josh. 5:14).

(4) Theos: Greek word translated “God.” Primary name for God used in the New Testament. Its use teaches: (1) He is the only true God (Matt. 23:9; Rom. 3:30); (2) He is unique (1 Tim. 1:17; John 17:3; Rev. 15:4; 16:7); (3) He is transcendent (Acts 17:24; Heb. 3:4; Rev. 10:6); (4) He is the Savior (John 3:16; 1 Tim. 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18; 20:28; 1 John 5:20; Tit. 2:13; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1.

(5) Kurios: Greek word translated “Lord.” Stresses authority and supremacy. While it can mean sir (John 4:11), owner (Luke 19:33), master (Col. 3:22), or even refer to idols (1 Cor. 8:5) or husbands (1 Pet. 3:6), it is used mostly as the equivalent of Yahweh of the Old Testament. It too is used of Jesus Christ meaning (1) Rabbi or Sir (Matt. 8:6); (2) God or Deity (John 20:28; Acts 2:36; Rom. 10:9; Phil. 2:11).

(6) Despotes: Greek word translated “Master.” Carries the idea of ownership while kurios stressed supreme authority (Luke 2:29; Acts 4:24; Rev. 6:10; 2 Pet. 2:1; Jude 4).

(7) Father:A distinctive New Testament revelation is that through faith in Christ, God becomes our personal Father. Father is used of God in the Old Testament only 15 times while it is used of God 245 times in the New Testament. As a name of God, it stresses God’s loving care, provision, discipline, and the way we are to address God in prayer (Matt. 7:11; Jam. 1:17; Heb. 12:5-11; John 15:16; 16:23; Eph. 2:18; 3:15; 1 Thess. 3:11).