The Incomparable Excellence and Holiness of God
EDM. CALAMY.
THE SAINTS TREASURY.
The Incomparable Excellence and Holiness of God.
EXODUS 15. 11. Who is like unto you, O Lord, among the gods!
Who is like you, glorious in holiness, awe-inspiring in praises, performing wonders!
This Scripture is today fulfilled in our ears and before our eyes; what God has already begun to do for this Kingdom and the neighbouring
Churches shows us that there is none like the Lord, who is glorious in holiness, awe-inspiring in praises, performing wonders.
Though these words are in the middle of the song, they serve as a kind of epiphonema, which is usually at the end. However, Moses, in his admiration and praise of God for the great things He had done for His people, cannot contain himself until the end and bursts forth in the middle with this applause of the glory of God: "Who is like unto you, O Lord among the gods! Who is like you, glorious in holiness, awe-inspiring in praises, performing wonders!" These words are a part of Moses's song, occasioned by God's goodness in delivering His people from Egypt and leading them through the Red
Sea. This song is the most ancient song in the world, the first in
Scripture, and there is no known author before Moses. Those skilled in poetry came many centuries after Moses. It is a spiritual and excellent song, full of elegance in style and rich in variety of content.
It is Eucharistic, triumphant, and prophetic, and it's a pity that we don't have such an excellent song as this one set to meter to be sung in our congregations. It's also a delightful song, and you'll observe that when God promised a great mercy to His people, causing them to rejoice greatly, He referred to this song (Hosea 2:15). When God intended a significant blessing for His people, He wanted them to sing a song like Moses's. Therefore, if God is showing us His mercy and opening a door of hope, this song is timely. It's a typological song, representing the deliverance of God's people from Egypt and serving as a type of their liberation from the bondage of Antichrist.
It's significant to note that this song will be sung again when God's people are delivered from Antichrist. In Revelation 15, you can see
God's judgments upon Antichrist, and in verse 3, it is said that they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God Almighty; just and true are your ways, you King of Saints." This shows us that God wants to convey that the bondage under Antichrist is akin to the bondage in Egypt, and that's why Rome is referred to as Egypt in the Book of Revelation because when we are delivered from Antichristian bondage, we will renew this song of Moses. Therefore, if we are anticipating deliverance from the bondage under Antichrist, it is wise for us to acquaint ourselves with this song, as it will be sung again when the bondage of Antichrist is removed. This song is considered miraculous according to the opinion of Augustine. He presents this song as one of the miracles, suggesting that at the same time, God inspired all the people of Israel by the Spirit to sing the same song together. While this would be truly miraculous, the Scripture is not clear on this matter.
But we leave generals and come to the words; though there are many excellent things in the Chapter to prepare the way for what I have read, I will go straight to the words without delay. These words are, in a way, a summary of everything, containing the essence of it all.
It's as if he said, "I have spoken about many specific things that God does for His people, but there is no one like the Lord, who is glorious in holiness, awe-inspiring in praises, performing wonders." So, there are four aspects (you can see) in which God's name is exalted here:
Firstly, there is no one like the Lord. Secondly, glorious in holiness.
Thirdly, awe-inspiring in praises. Fourthly, performing wonders.
I must admit that when I first considered speaking on this Text, I intended to focus only on the third aspect, the explanation of that Title of God, "awe-inspiring in praises." I can't find any similar title in the entire book of God except in this place. However, since I realized there is a lot of significance in the first two aspects related to God, I thought it might be helpful to show you what they reveal about God and was reluctant to skip them. So, regarding the first two, "Who is like you, O Lord, among the gods, who is like you, glorious in holiness, who is like you?" You can see that this is posed as a question, and in Scripture, questions serve two main purposes:
First, by way of admiration. Second, by way of negation. Sometimes, by way of admiration, as in Isaiah 63:1, "Who is this that comes from Edom with dyed garments from Bozrah!" There are many other examples of admiration. By way of negation, you know there are hundreds of examples. Both of these meanings apply here in the Text. First, by way of admiration, "Who is like unto you, O Lord, among the gods, etc." Moses and the people, struck with astonishment at the glory of God now manifested through His great works, admire and say, "Who is like unto you, O Lord?" Then, by way of negation, "Who is like unto you, O Lord?" That is, there is no one
like you. This is the first expression of the glory of God, exalting the name of God above all things; there is no one like God.
God takes great glory in this expression of His glory, that there is no one like Him. We find it frequently in Scripture, as in 1 Chronicles
17:20, "O Lord, there is none like you, neither is there any God besides you, according to all that we have heard with our ears."
Similarly, in Psalm 86:8, "Among the gods, there is none like unto you, O Lord." And in Psalm 89:6, "For who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?" There are many other places where God takes pride in this expression of His glory, and the people of God have also celebrated it. There is good reason for them to do so. It is said of the godly Maccabees that, at first, their name was offensive to some. However, upon encountering this sentence, "Who is like unto you, O Lord, among the gods?" and being deeply impressed by it, they inscribed the first Hebrew letter of every word in this sentence on their war banners and carried them with them. On this basis, they were called the Maccabees, boasting in this Title of God, "Who is like unto you?" The Holy Ghost, on this ground, concludes that all should honour and glorify God because there is no one like Him. In Psalm
86:8, it says, "Among the gods, there is none like unto you, O Lord; neither are there any works like unto your works." Take note of what follows in verses 9-12. "All Nations whom you have made shall come and worship before you, O Lord, and shall glorify your name; for you are great and do wondrous things; for you are God alone. Teach me your way, O Lord; I will walk in your truth; unite my heart to fear your name; I will praise you, O Lord, my God, with all my heart, and I will glorify your Name forevermore." You can see how the holy
Prophet was captivated by this expression of God, that there is no one like Him. Therefore, "teach me your way, O Lord; I will walk in your truth," etc.
There is none like unto the Lord among the gods. So, it may be translated just as well among the mighties. God is elevated here not only above the heathen gods, so that there is none like Him among them, but He is exalted above anything that possesses excellence in it. There is none like you among the mighties; no matter how mighty and great, no matter what greatness and excellence there may be in the world, God is infinitely superior to all. It would consume too much time if we were to extensively discuss the glory of God in this regard—how He is above all things, and that there is none like Him.
Therefore, I will briefly mention a few points, apply this particular, and move on to the second, which we will dwell on for a longer time.
There is none like God: First, in that everything that is in God is God Himself. This is a unique characteristic of God; no creature possesses such excellence, where everything in it constitutes its being. All creatures are composed of various elements, but in God, whatever is in Him is God Himself. Furthermore, there is universal goodness in God, and there is none like Him in that regard. One creature has one good quality, and another has another. But God possesses all goodness within Him; all excellence and beauty exist in God in an eminent manner. There is none like Him in this regard. Moreover, all attributes in God are but one excellence. Though we may perceive
God through various attributes, and one attribute may shine through one creature while another shines through another, they are all united in God. Everything in Him is intrinsically in Him; He is selfexistent, self-originating, and self-oriented. No one can communicate themselves in the way God can. No one can inflict evil or convey good in the manner God can, and this expression of God has reference to that fact. It is unique to God to bestow as much of Himself as He pleases, which no creature can do. Although a creature possesses only a small amount of goodness compared to the infinite abundance in God, it cannot communicate even those small drops of goodness
as it wishes; it is God's exclusive prerogative to impart His goodness as He wills. Not only that, but He can make the creature to whom He conveys His goodness as aware of that goodness as He desires, which no one else can achieve. Even if one creature communicates good to another, it cannot make the recipient as aware of that good as it wishes, but God can do so. In inflicting evil, there is none like the Lord in that respect; the Lord is capable of releasing all evil, of bringing all evil at once, something no one else can do. He can also make the creature upon whom He inflicts evil as aware of that evil as He pleases. One who harms another cannot make the victim as aware of that harm as they desire, but this is God's unique prerogative. Just as He can unleash all evil at once, He is able to make the creature as conscious of all of it as He wills. God claims this as His exclusive prerogative, that only He can do good and only He can do evil.
Therefore, there is none like Him. From this, it follows that there is no one to be worshipped as the Lord, no one to be honoured as the Lord. The heathen gods, because they only conveyed some specific good, therefore demanded only particular service—external worship and worship in some specifics were sufficient for the heathen gods, and they were content with it and required nothing more. This was reasonable because they could not claim a universal good for themselves. One god represented one particular good, and another represented another particular good. Therefore, they received specific worship corresponding to their domain. However, there is none like the Lord. He demands universal worship and obedience.
"You shall worship the Lord your God with all your heart, soul, and strength." No other being is to be worshipped in the same way as God. All of this is because there is none like Him in the excellence of His nature and in the manner of communicating Himself to His creatures.
Now, what I have said is exceedingly useful in the entire course of our lives, in directing our thoughts and actions toward God. Consider how beneficial this is in the following way: It should be our concern, when we perceive any beauty, goodness, or excellence in a creature, to always maintain in our thoughts and hearts the awareness of the infinite distance between God and that creature. The absence of this awareness is the root cause of nearly all the evil in the world, and the genuine understanding of this fact is a special means to empower us to glorify God as God. I mean this: when you observe any excellence, beauty, or attractiveness in a creature and taste any sweetness in it, be certain that you retain in your heart the awareness of this truth— although there may be some sweetness here, God is infinitely superior to the creature, and there is an infinite disproportion between the goodness, beauty, and excellence in these creatures and that which is in God Himself. God allows us to pour out our hearts upon and derive comfort from the creature when we see beauty and excellence in it. This is because it bears His likeness and contains His excellence. A spiritual heart has greater freedom to open itself to the comforts of the creature than anyone else in the world because it can encounter and experience God there. However, even though God permits us to do this, we must always ensure that our hearts remain reserved for God and that we remain aware of the infinite excellence present in God above any creature. If we are not careful about this, we will quickly deviate from glorifying God as God, and our hearts will become attached to the creature. This has been the basis for all outward and spiritual idolatry in the world. In the case of outward idolatry, it arose like this: initially, people recognised that the Sun,
Moon, and Stars were creatures and that there was more excellence in God than in any of these celestial objects. However, as they began to focus too much on the creature and became captivated by the excellence they saw there, their hearts became attached to the creature. They lost the awareness of the infinite excellence of God
above the creature and subsequently turned away from God to worship those that were not gods.
The same holds true for spiritual idolatry. Those who commit idolatry with riches or any other creature first acknowledge that there is infinitely more in God than in the creature. However, by lavishing their hearts on the creature and fixating on its beauty, they eventually lose the initial awareness that was in their hearts and commit spiritual idolatry with the creature. Therefore, we must take care to preserve our awareness and sense of the infinite distance between God and all the comforts of the creature. As long as you maintain your fresh and strong awareness in this regard, there is no danger, and you do not sin by indulging in the creature. If it has not diminished your awareness of the infinite disproportion between God and all creatures, there is no issue. Now, since there is an infinitely staggering level of excellence in God above all creatures, our thoughts towards God and the creature should be similar. Just as there is an infinite distance between the excellence of God and the excellence of all creatures, there should be a sort of infinity in the gap and disproportion between the esteem, joy, and reliance we have in and upon the creature compared to what we have in and upon God.
Therefore, you should not be content with merely acknowledging that God surpasses the creature, for everyone does so. Instead, you should find in your souls such an imbalance between your estimation, delight, and dependence on the creature versus what you have for God, somewhat resembling the infinite gap between God and the creature. The distance is indeed infinite between God and the creature; therefore, there should be a kind of infiniteness in the distance between your regard for, your enthusiasm in pursuing, and your efforts towards the creature and what you exhibit toward God.
This is how you glorify God as God; this is the soulful worship we
owe to God in the world. This is the true sanctification of the name of God when it becomes practical in our hearts.
Secondly, if there is none like God, then it logically follows that there is no one like the people of God. As a person's god is, so is the person. Look at it this way: Whichever god a person chooses, they become like their god. For instance, a covetous person, if they make riches their god, should be judged accordingly. The same applies to a voluptuous person or a heathen. Now, if the saints of God have chosen this God to be their God, and there is no one like Him, it must necessarily follow that there is no people like God's people. Notice how the Holy Spirit draws this connection in various Scriptures, such as Deuteronomy 33:26 and 33:29. In verse 26, it says, "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help and in his excellency in the sky." What is the conclusion the Holy Spirit makes here? In verse 29, it says, "Happy art thou, O
Israel: who is like unto thee, O people saved by the Lord," and so on.
Therefore, according to the glory of God in any particular, there is a reflection of it upon the saints of God. This is the wonderful excellence of God's saints—to have the reflection of God upon them.
Happy are those who have God as their God; if God is excellent, so are they. If God is above all, and there is no one like Him, then they are above all, and there is no one like them. The same inference can be found in 2 Samuel 7:22-23, where it says, "Wherefore thou art great, O Lord God, for there is none like thee, neither is there any
God besides thee; according to all that we have heard with our ears.
And what one nation in the earth is like thy people, even like Israel?"
Therefore, there is no one like the people of God. It logically follows that they are as their God is. Thus, when Moses speaks of the people of God in Exodus 33:16, he says, "So shall we be separated, I and thy people, from all the people that are upon the earth." However, the original Hebrew word signifies "wonderfully separated." God's
people are wonderfully separated from the world, just as God is wonderfully high above all creatures. Therefore, in Numbers 23:9, it is said that God's people shall dwell alone and shall not be reckoned among the nations because they are the people of God and the people of that God who has no equal. Thus, there is no one like them, and this is a source of comfort for the saints of God.
Thirdly, it follows from this that we should take care to ensure that no one does more for their gods than we do for ours. If there is no one like our God, then it is a shame that those who choose other gods should do more for them than we do for our God. This applies to both outward and spiritual idolatry. For instance, consider idolaters: none of them have a God as great as ours. Their rock is not as our rock, and even their enemies acknowledge this. How shameful would it be if we did not do more for our God than they do for theirs?
Indeed, we should strive to do for our God what matches the excellence that we perceive in Him. Let's examine what idolaters do for their gods. Firstly, observe the earnestness of idolaters' hearts when it comes to their gods. Their hearts are inflamed with passion for their idols. This can be seen in Isaiah 57:5, which says,
"Enflaming yourselves with idols under every green tree." Their hearts are enflamed with their idol gods, which are not like our God.
So, how much more should our hearts be enflamed for our God?
Should we be content with lukewarm and lifeless service to our God?
This is why the exhortation of the Apostle in Romans 12:11 should have a strong impact on us: "Be fervent in spirit, serving the Lord."
We are serving the Lord, our God, the great and glorious God, and therefore, we should be fervent in spirit in His service.
Secondly, the Scripture says that idolaters, those who worship false gods, are mad about their idols. In Jeremiah 50:38, it is stated, "The people of God, therefore, should have their hearts set on God in such
a way that those who are carnal and unable to discern properly would consider them as madmen. In fact, that is how they are often viewed: when the hearts of the saints are fully focused on God, they are perceived as madmen. For instance, the Apostle Paul was considered a madman by Festus, as mentioned in Acts 26:24. We should not be afraid of the world's reproaches in this regard. Even though they despise us, regard us as base and foolish, and think we are out of our minds, we should not be deterred. After all, idolaters are mad about their idols. Therefore, if God demands something from us, even if the world considers it madness, our hearts must pursue God in it. It would be a shame for anyone's heart to be more devoted to their gods than ours because there is no one like our God.
Thirdly, the intensity of idolaters' hearts towards their idol gods is evident from Jeremiah 8:1-2. It says, "At that time, saith the Lord, they shall bring out the bones of the Kings of Judah, etc. And they shall spread them before the Sun, and the Moon, and all the host of Heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried," and so on. I have often pondered this Scripture; it is remarkably expressive. I cannot think of any Scripture in the entire
Bible that contains so many expressions together to illustrate the fervor of God's people's hearts towards God as we find here to demonstrate the zeal of idolaters towards their idols: "And they shall spread them before the Sun, and the Moon, and all the host of Heaven." Notice the five aspects mentioned: 1. Whom they have loved. 2. Whom they have served. 3. After whom they have walked. 4.
Whom they have sought. 5. Whom they have worshipped. All of this is conveyed in just a few words. Their hearts were wholly devoted to their idol gods. How much more, then, should it be said of us
concerning our God, whom we have loved, served, walked after, sought, and worshipped?
Furthermore, consider how the Scripture portrays the devotion of people to their idol gods in terms of the cost they are willing to incur.
In Isaiah 46:6, it states, "They shall lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith, and he maketh it a god." They spare no expense to worship their idols. What a shame it would be if we were not willing to part with a significant portion of our wealth for the true worship of the true God. Even if we were to lose our possessions, we should be content if we can serve God better and in a purer way. Idolaters will spare no expense for their idols.
Now, there is none like our God; therefore, it is a disgrace that they should do more for their gods than we do for ours. Additionally, consider what idolaters are willing to endure for their gods. In 1
Kings 18:28, we see how Baal's priests cut themselves with knives and lances until blood gushed out to show their devotion to their idols. Let us, therefore, be willing to endure anything that God calls us to endure. How faithful were idolaters to their idols! This is why
God says in Jeremiah 2:10-11, "Consider diligently and see if there be such a thing: hath a nation changed their gods which are yet no gods? but my people have changed their glory for that which doth not profit." God takes great offense that idolaters do not change their gods, who are infinitely below Him, while His people change their
God, who is infinitely above them.
Furthermore, let us be cautious lest there are those who set their hearts more on their lusts than we do on God. Take all the excellencies in the world, and they are infinitely inferior to God; how much more, then, is a lust? For what is a lust compared to all creatures in heaven and earth? Yet, how passionately do men's hearts desire their lusts? How has your own heart been consumed by
wicked desires in the past? Consider, then, how infinitely unreasonable it is for any person's heart in the world, or your own heart, to be more captivated by a base lust than by the living, eternal, and infinite God. It is said of Ahab that he sold himself to work wickedness (1 Kings 21:20). Therefore, be willing to sell yourself to God, to surrender yourself to God. It is said that the hearts of the sons of men are set, and fully set to do evil (Ecclesiastes 8:11). Do not content yourself with mere wishes and desires for God; instead, let your heart be fully devoted to God. In Micah 7:3, it is stated that they do evil with both hands earnestly. Note that they do evil, and they do it earnestly, and they do it earnestly with both hands. Therefore, do not be sluggish in serving your God; do what is good, do it with both your hands, and do it earnestly with all your heart.
Again, we have one notable Scripture that demonstrates how the hearts of men are inclined towards evil, Proverbs 19:28. "The mouth of the wicked devours iniquity" is an elegant expression from the Holy Ghost. It's a metaphor drawn from the behavior of animals.
Just as if you take a beast that has been deprived of water for a long time and is exceedingly thirsty, when you bring it to the water, it will thrust its head into the water as if it would consume the entire river and could never be satisfied. That's the meaning of the phrase "the mouth of the wicked devours iniquity." It means that when a wicked person engages in sin, they are as eager for it as a thirsty beast is for water. Oh, how much more should our hearts be infinitely more eager for God and His service than wicked people are or can be for the service of their lusts! To conclude this point, consider Exodus 30, from verse 34 to the end. There, a perfume was to be made according to the composition of the Apothecary, but there was this charge given: "As for the perfume which thou shalt make, you shall not make to yourselves, according to the composition thereof, it shall be unto thee holy for the Lord," and so on. Thus, I conclude this point:
there is none like God, as He is above all. Therefore, when your hearts are in any good disposition towards God, perfumed and lifted up towards God, beware that they are not lifted up towards any creature in the same manner as they are towards God. Your service to God must be in accordance with the nature of God. Since there is none like God, no one should receive the same level of service as God. This concludes the first aspect of God's name being exalted here: "Who is like unto thee, O Lord, among the gods!"
Now we move on to the second aspect: "glorious in holiness." The word translated here as "glorious" can also mean magnificent and noble, and it is used in many places in that sense. "Thou art magnificent and noble in thy holiness." Brethren, the greatest magnificence, the highest nobility, and the loftiest spirit that can exist is to be holy. God Himself is a magnificent God, and He is ennobled by His holiness. This demonstrates the excellence of holiness.
Furthermore, "glorious in holiness" can also be understood as "glorious in holy things," signifying that God is glorious in His holy
Angels, holy Saints, holy word, holy Ordinances, and holy worship.
God is indeed very glorious in His Angels, Saints, word, worship, and Ordinances, but for the purpose of this discussion, we will take the words as they are presented here: "glorious in holiness."
To explain the glory of God in this Title, there are three things to address: First, I will briefly explain what holiness in God is. Second, I will elucidate how God is described as glorious in holiness. Third, I will explain why God is given this Title here in this passage, why He is described as glorious in holiness rather than glorious in power, even though His act of power was evident in the destruction of the Egyptians and the deliverance of His people.
For the first aspect: what is holiness in God? We generally understand this, as we do almost all things of God, more by way of negation than otherwise—more by what it is not than by what it is.
Therefore, we commonly say that God's holiness is that quality by which His nature is free from all kinds of mixture and the slightest stain or filth of sin. Hence, God is called light because light is such a pure creature and free from any mixture of impurity that it can be among filthy things without becoming defiled. In the same way, God can work with sin itself without any defilement of His nature. But besides this negation, if you want to know something positive about God's holiness, I would describe it briefly like this: It is the infinite uprightness and perfection of God's will, especially His will, by which He wills and accomplishes all things in harmony with the infinite excellence of His own being. God's excellence is the highest and, therefore, the standard for all excellence. Since God's will is always in harmony with His infinite excellence and cannot deviate in the least from it, His will becomes the standard for all holiness. Let's understand this a bit better by looking at the holiness of creatures, and through that, we can gain some insight into the holiness of God.
Just as we cannot directly look at the sun's glory because it is too bright for our eyes, we can behold its radiance by observing its reflection in water. Similarly, God's holiness is too bright to be seen directly. We cannot behold the infinite purity and holiness of God firsthand. However, by observing the holiness of creatures, which is like a reflection of God's holiness upon them, a ray and beam of it, we can gain some understanding of God's holiness. Now, the holiness of a creature is essentially the separation of that creature from common things for a holy purpose or the consecration of a creature in a special way to God for the exaltation of God's name. The holiness of the Saints consists of the separation of their spirits from all common things to God as the highest and ultimate end. When they can work for God as the ultimate end and will what they do in relation to God
as the final end, and in a manner that is appropriate for God as the highest end, that is the holiness of their wills. The same principle applies to God's holiness. God's holiness is like a dedication of God to Himself. God, being of Himself and from Himself, with Himself as His last end, gives Himself up to Himself and wills Himself as the highest and ultimate end. Consequently, He wills all things in relation to Himself as the last and highest end. This is the holiness of God, and the image of this holiness is the mark and work of grace upon the creature. When the creature is empowered to will God as the highest end and all things in subordination to Him, the creature is then said to be holy because it bears the imprint of God. This is
God's holiness.
But "glorious in holiness"—how is God glorious in holiness? God is glorious in all His attributes and works. The truth is that there is not one thing in God that is more glorious than another. Every attribute of God is equally glorious in itself. However, in terms of manifestation and our perception, one aspect may appear more glorious than another. God speaks to us according to our understanding. Therefore, you can see how the Saints especially glorify God as a holy God. They rejoice greatly and glorify Him when they consider Him as holy. This is why the Psalmist says in Psalm
99:3, "Let them praise thy great and terrible name, for it is holy."
And in verse 5, "Exalt ye the Lord our God, and worship at his footstool, for he is holy." And again in verse 9, "Exalt the Lord our
God and worship at his holy hill, for the Lord our God is holy." The people of God view God's holiness as the special basis for His praise and exaltation. Even the Angels in heaven regard God in His holiness and exalt Him, as seen in Isaiah 6:3, where the Cherubim and Seraphim cry out three times, "Holy, holy, holy is the Lord of hosts."
You won't find any of God's attributes mentioned three times in a row like this. Although it is true that God is infinite in power and
wisdom, you will not find in Scripture that God is described as wise, wise, wise or almighty, almighty, almighty. However, the word "holy" is repeated three times. As the Angels in Heaven adore God especially for His holiness, so does the Church of God, as seen in Revelation 4:8. They cry out, "Holy, holy, holy, Lord God almighty," demonstrating the blessed condition of the Church of God when it is more sanctified in the future, and God dwells among them. They will then adore God in His holiness above any other attribute. Even God
Himself seems to take pride in His holiness above any other attribute. Therefore, when God desires to elevate Himself in His glory and provide the highest revelation of Himself, He does so by emphasizing His holiness. Isaiah 57:15 says, "For thus saith the high and lofty one that inhabiteth eternity, whose name is holy." When
God wants to exalt Himself, He emphasizes that His name is holy.
So, when God wanted to swear by Himself (Amos 4:2), He swore by His holiness. Just as the Scripture says, when God could swear by no one greater, He swore by Himself, I can also say that when God could swear by no excellence greater than this, He swore by His holiness.
Again, God glorifies heaven itself as the abode of His holiness.
Heaven is the dwelling place of God's glory, where God fully manifests His glory. But what is that glory? It is the pinnacle of all, the holiness of God. Isaiah 63:15 says, "Look down from heaven and behold from the habitation of thy holiness and thy glory." Even the throne of God is a throne of holiness, as Psalm 47:8 states, "God sitteth upon the throne of his holiness." Just as kings are elevated and exalted on their thrones, God is exalted on the throne of His holiness. Solomon made himself a throne of ivory and overlaid it with the finest gold (1 Kings 10:18). But God's throne is a throne of holiness, a throne radiating bright holiness.
Furthermore, when God rejoices in His people, He does so because they are a holy people. Deuteronomy 7:6 states, "For thou art a holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a peculiar people unto himself above all the people that are upon the face of the earth." Moreover, you will find that this attribute of holiness is more specifically ascribed to the third person in the Trinity. While God the Father is a holy God and the Son is the Holy
One of God, the Holy Spirit derives His name from holiness. It is worth noting that all three persons claim an equal share in the work of holiness in the creature, as holiness is such an integral part of God's glory that all three persons work it wherever it is found. The Father is a Sanctifier, as Jude mentions in the first verse of his
Epistle, "To them that are sanctified by God the Father." Concerning the Son, Ephesians 5:25-26 states, "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the Word."
Christ gave Himself for His Church not only to bring it to Heaven but also to sanctify it. As for the Spirit of God, 1 Corinthians 6:11 mentions, "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the Spirit of our God." Therefore, all three persons are involved in this work. This is the glorious work of the Father, Son, and Holy
Spirit.
Furthermore, holiness must undoubtedly be the glory of God because it is the highest perfection and rectitude of an intelligent free Agent.
An intelligent free Agent is the highest being of all, and holiness represents the righteousness of that being, making it inherently glorious. This is why grace is referred to as God's image because it reflects God's highest excellence. An image properly represents another thing by highlighting its excellence. If it does so in a common and general manner, it is not a true image of it. In
Scripture, holiness is also referred to as the beauty of God, as seen in Psalm 27:4, "One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple." God's beauty is His holiness, which is revealed in His ordinances and worship. Psalm 110:3 refers to the ordinances as the "beauty of holiness": "Thy people shall be willing in the day of thy power in the beauties of holiness." Even the beginnings of holiness in the hearts of Saints are called the glory of God, as in Romans 3:23, "All have sinned and come short of the glory of God." This implies that the very initial work of holiness in the hearts of believers is called the glory of God, much more so His infinite holiness. Furthermore, holiness enhances all the other attributes of God and makes them glorious and honorable, as Psalm 111:9 states, "Holy and reverend is his name." God's name is revered because it is holy. Therefore, regardless of how excellent the attributes of God may be, if you can conceive of them being separated from His holiness, they do not render His name revered. This underscores the vital importance of striving for holiness. If all the excellencies of God cannot render His name revered when separated from holiness, then no matter what excellence a creature possesses in terms of abilities, wealth, worldly status, dignity, and honour, without holiness, you cannot rightfully say that God's name is revered. Instead, you must say, "Holy and reverend is his name," as it is said of God, whose name is revered because He is holy.
Again, God's name is glorious through holiness because it is the ultimate purpose of all His works to promote holiness. Just as a skilled craftsman showcases artistry in the beginning of his work and demonstrates the excellence of his craftsmanship at its culmination, so it is with God. God desires to be honored in all His creative and providential works, but at the pinnacle of His work, His ultimate aim
is to be honored as a holy God and to have a holy people who will honor Him both in this world and for all eternity. Holiness is what
God sought to achieve in the creation of heaven and earth, and it is His goal in all His providential ways. It is the primary purpose for which the Son of God came into the world – to redeem a people who would serve Him in holiness. Holiness is also the end of God's grand plan from all eternity. Furthermore, God aims to manifest the beauty of His holiness in two great attributes, Mercy and Justice, which are the manifestations of His holiness. He desires to make these attributes shine for all eternity. This is the purpose God strives for, and therefore holiness must indeed be the glory of God's name.
Now, a little on the third point: Why is this title, "glorious in holiness," given to God in this Song of Moses? The reason is to demonstrate that the infinite excellence of God's power is such that it is exercised without any admixture of the slightest evil. In this act of mighty power, God exhibited His infinite holiness. This sets God apart from humanity. It is exceedingly difficult for a person to perform great deeds and demonstrate great power without a mixture of evil. It is akin to the behavior of water: when it flows shallow, it may remain clear, but when it rises and overflows, it becomes muddy, often carrying a significant amount of impurities with it.
Although in everyday and ordinary tasks, people may not reveal their impurity, it is rare that they do not display a considerable amount of filthiness when they attempt to accomplish great things. However, this is not the case with God. God is great in power and retains the glory of His holiness. Even when God demonstrated His immense wrath against His enemies, the glory of His holiness remained. This is a remarkable distinction from humans. When individuals become angry, they often reveal a great deal of impurity. Many people who appear exceedingly gentle and loving when they are pleased can quickly display an abundance of filthiness when provoked. This is
comparable to a pond that may seem clear on the surface but is full of mud at the bottom. Stir it even slightly, and the water becomes nothing but filth. Parents, for example, may struggle to express displeasure or correct their children without exposing a great deal of corruption accompanying their anger. The same is true for those in positions of authority and servants. When executing justice on others, self-interest and self-centered motives often taint their actions. However, the glory of God lies in the fact that when He reveals His wrath, even though it is severe, He remains glorious in holiness. He is infinitely powerful in His wrath and in the execution of His judgments while maintaining infinite holiness. This is why the vials of God's wrath are described as being made of gold, the purest metal, symbolizing the purity of God in executing His judgments. Let us strive to emulate God in this regard. If you have a passionate spirit and are easily provoked, revealing an abundance of filthiness, consider how unlike God you are. Even when you must express displeasure with sin or correct your children and servants, ensure that holiness remains the essence of your corrective actions, for it is the beauty that should accompany all correction.
Again, this title is attributed to God here because in this monumental work, He manifested His faithfulness in fulfilling His promises to His people. God had made numerous promises to His Church regarding their preservation and deliverance, and in this instance, God fulfilled these promises. God's faithfulness is an aspect of His holiness; therefore, Moses and the people praised His name using the title
"glorious in holiness." It is noteworthy and highly beneficial for us to understand that God's faithfulness is a facet of His holiness. A comparison of two Scriptures highlights this: Isaiah 55:3 says, "I will make an everlasting covenant with you, even the sure mercies of David," and this verse is quoted in Acts 13:34 as, "I will give you the sure mercies of David." However, in the original text, it reads, "the
holy and faithful things of David." When God demonstrates mercy according to His word, He reveals the glory of His holiness. This understanding of God's holiness and faithfulness serves to strengthen the faith of God's people. As you have heard, the glory of God is His holiness, and one component of His holiness is His faithfulness in fulfilling His promises to His people. Therefore, it is crucial for God, who loves His own glory, to be faithful in keeping
His promises, and God regards it as His glory to do so. While your comfort and preservation are precious to you, God's glory is even dearer to Him. In fact, God's glory is more precious to Him than your soul or your eternal destiny could ever be to you. The pinnacle of God's glory is His holiness, and His holiness is defined by one thing:
His faithfulness to His promises.
Now, for the application of this, first: consider whether you have truly comprehended God or not. Allow me to pose this question:
What is the aspect of God's excellence that captivates your soul? We often speak of God's excellence, claiming to love Him, delight in Him, and bless Him. However, what is it about God that draws your heart towards Him and causes your soul to genuinely love, bless, and delight in Him, as you profess? Is it merely that God will show you mercy, pardon your sins, save your soul, and bring you to heaven?
While these are certainly reasons to love and bless God, there must be more. It is the very person of God Himself that must capture your heart, and it must be the person of God in His excellence. What is that excellence? It is His holiness. Has the radiance of God's infinite holiness ever shone upon your heart, drawing your heart toward God and prompting you to stand in adoration and amazement? Has your heart leaped with joy upon beholding the brilliance of His holiness, and do you love Him for this reason? If so, then you have truly understood God, and your heart has been genuinely drawn to Him.
As David expressed in Psalm 119:140, "Your word is very pure;
therefore your servant loves it." Can you say, "O Lord, you are pure, you are holy; therefore, your servant loves you"? Do you love His holy word, His holy worship, His holy servants, His holy ordinances, and all holy things because of the beauty of His holiness? If the beauty of God's holiness is what draws your heart in love toward
God, then proportionately, it will be the beauty of holiness in all things that are holy that draws your heart to love and delight in them. You will regard His saints as glorious in holiness, and you will see His worship, His word, and His ordinances as glorious in holiness, leading your heart to be drawn towards them. In Psalm
33:21, you can observe how the saints of God rejoiced in the Lord and had their hearts drawn to Him because of His holiness. Their hearts rejoiced in Him because they had trusted in His holy name.
Trusting in God's holy name is what causes our hearts to rejoice in Him.
Secondly, the people of God should find great comfort in dealing with Him as a holy God, even though they encounter much unholiness in the people with whom they interact. In God, there is nothing but holiness, and indeed, the very beauty and glory of holiness. It is a delightful and rare blessing to meet a friend who possesses a pure and clean heart, one free from any mixture, who has holy intentions and a spirit without deceit. The joy is immense when two friends with such pure hearts meet and are in agreement. Yet, how much greater is the delight when you meet with God, in whom there is no mixture whatsoever! God delights in us, even though we possess only fragments of His holiness. How much more should we rejoice in Him who is infinite in holiness? When dealing with humans, our expectations are often disappointed. We may encounter individuals with exceptional talents and gifts, but when we engage with them, we find that their character and spirits do not match the excellence of their gifts. This can be deeply vexing to the saints.
However, take solace in the fact that when you deal with God, you will find nothing but holiness in Him. He always acts in accordance with His excellence. As I previously mentioned, this is the nature of God's holiness – it is the perfection of His will, ensuring that He works in harmony with His eminence and excellence. While humans may possess excellence but not always grace in their hearts to act in accordance with it, God always works in alignment with His eminence and excellence. When our hearts are elevated by the sight of God's excellence and we know that we will always find Him acting in accordance with it, what a comforting thought this is for a gracious soul, despite all the evil encountered among the people with whom they interact.
Furthermore, for the comfort of the saints, if God is glorious in holiness (as in the previous point, since there is none like God, there is none like His people), then the saints are also glorious in holiness.
What makes an infinite God glorious must certainly make a humble human being a glorious creature. While it is true that what brings glory to a poor man may not bring glory to a king, what brings glory to a king will certainly bring glory to a beggar. Holiness bestows a radiance and glory upon the divine nature itself, upon the infinite
God. So, if you possess holiness, it must inevitably bestow glory upon you. It is worth noting that the impartation of God's holiness to us is expressed differently than when He imparts any other attribute to us.
When God imparts His knowledge to us, we are not said to partake of the divine nature because of it, nor when He imparts His power, and so on. However, when God imparts His holiness to us, we are said to become partakers of the divine nature. The holiness of the saints is essentially a reflection of God's holiness, like a beam of His holiness.
As the Scripture says in Hebrews 12:10, "He chastens us for our profit, that we might be partakers of his holiness." Note, "His holiness." Therefore, it bestows remarkable glory and excellence
upon us because it enables us to work as God does and to live as God lives. What is God's holiness, as mentioned before, but that by which He works for Himself as His ultimate end, in accordance with His own excellence? The saints, to the extent of their capacity, come to work for God as their ultimate end, in accordance with the infinite excellence of God Himself. Consequently, they live as God lives and work as God works, thus making them suitable for communion with God. In communion, there must be the same life, and no creature can have communion with God unless they live the same life as God does. But if you partake of holiness, you live the life that God lives and are thus qualified to have communion with God Himself.
Furthermore, holiness not only brings glory to your person but also sanctifies everything you have and do. It consecrates all aspects of your life, just as gold was sanctified by the altar. Even your natural actions and the events of God's common providence become sanctified for God's people. There is a radiance on all the good they enjoy because of the holiness that God has instilled in them. Just as God's holiness bestows radiance on all His attributes, holiness in the saints enhances their abilities, reputation, possessions, and interactions with others. Holiness imparts beauty to every aspect of their lives. Consider a person with exceptional natural abilities; if they lack holiness, there is no radiance or beauty in them. However, take someone with talented abilities and holiness, and the radiance that emanates from them is remarkable.
Moreover, holiness is the very essence of eternal life, the starting point of eternal life in the heart, and something that will undoubtedly mature into eternal life. Holiness is also the specific object of God's delight. God takes pleasure not in a person's physical attributes but in their holiness. Regardless of a person's background, if God
perceives any trace of holiness in them, His soul will be drawn to that individual.
Additionally, holiness signifies the separation of the creature for God and eternal life. There are two types of separation of a creature for God: passive and active. Psalm 4:3 states, "The Lord hath set apart him that is godly for himself," signifying a passive separation.
However, holiness also involves an active principle by which individuals set themselves apart for God. In His eternal election, God sets apart those He intends to save for Himself, declaring, "These are the ones I have chosen from the common mass of humanity to showcase the riches of My grace and to dwell with Me for all eternity." If God were to proclaim from heaven that He had set apart a man or woman from eternity to glorify them with Himself forever, everyone would regard such individuals as truly glorious creatures.
But know this: if God has imprinted the image of His holiness upon you, you receive as much honour from God as if He had made such a declaration to you, and in some respects, even more. For when God has implanted a principle of His own Spirit within you, enabling you to consecrate yourself and your entire being to God, this is a higher level of honour. In the former case, you are passive, whereas in the latter, you are active. Conversely, there is more dreadful evil in unholiness than in reprobation. People fear reprobation, where God sets them apart from eternity to display the glory of His justice upon them, and rightfully so, as it is terrifying. However, while you may find this terrifying, you are actively involved in something even more dreadful. That is, through the impurity and wickedness of your heart and actions, you actively set yourself apart for eternal wrath and misery. Reprobation is passive; you are merely set apart. In contrast, sin involves an active separation from God to eternal misery. I intended to further explore the comparison between the glory and
happiness of the saints and the misery of the wicked, but time does not permit.
Furthermore, just as holiness confers reverence upon the name of God, holiness in the saints commands a respectful regard for them in the very consciences of wicked individuals. Even the most wicked among men, despite their complaints about you, should recognize that if you lead a strict and devout life, your close walk with God will earn respect and reverence from their hearts, despite their inner resistance. The reason why the people of God often fail to gain respect and esteem is that they do not maintain strictness in their conduct. Many people misunderstand this concept: they believe that strictness is disregarded and scorned, so they begin to compromise and slacken in their commitment to exacting standards. However, this only leads to their diminished respect. In the eyes of God, this outcome is just. Does relaxing your commitment to holiness help you gain a more reverential respect? No, it is by walking even closer with God that you will earn respect in the consciences of others. Despite their best efforts, you will challenge their desires but convince their consciences. Even in their most serious moments, they will wish to be in your position, often expressing this sentiment on their deathbeds. Holiness imparts excellence and glory to humble and ordinary things. Consider the Law, which elevated a simple piece of wood, leather, or brass when consecrated for a holy purpose. This transformation was initiated by God, not by humans. It is a great mistake for anyone to think that they have the power to make God esteem a creature more highly than He has ordained. It would be audacious for me to assert that common stones, through my will, should be considered holy and consecrated to God, rendering them untouchable. This would involve attributing a divine excellence to something that possesses only natural qualities. However, when
God's ordinance is involved, true glory is bestowed upon it. In the
case of the Temple, every component, including the wood and brass, was considered excellent because it was dedicated to God through divine institution. I would argue as follows: if ceremonial holiness can elevate a piece of leather in such a manner, then what kind of glory must the image of God bestow upon an immortal soul!
A further point to consider is this: if God is glorious in holiness, then certainly (brethren) God will uphold holiness in the world. This is one reason, among others, for this Title given to God here, because
He worked for His Church: God will honour His own Ordinances and worship, and will preserve His Saints who are holy. "Preserve me, O
Lord," says David, "for I am holy; and You will not give Your holy one to see corruption." If you are God's holy one, He will not abandon you to the power of corruption; He will defend and uphold you.
Therefore, the Psalmist says in Psalm 68:35, "O God, You are terrible out of Your holy places." Will anyone harm God's people when they are in the place of His holy worship? God will be terrible to those who oppose His people; these expressions are against God's enemies because they oppose the holiness of God and the holiness of His people. Let all people be cautious when opposing the Saints and the ways of God's holy worship; for God will uphold holiness. Therefore, it is our responsibility to honour holiness ourselves and to promote the glory of God's holiness as much as we can in the world. Let us all strive to be holy, as our heavenly Father is holy. Let that be our prayer, as in Psalm 90:17, "Let the beauty of the Lord our God be upon us." Grow in holiness, which is the beauty of God; spend much time in communion with God, so that you may become holy. When
Moses spent forty days on the mountain conversing with God, he came down with his face shining. Certainly, those who have much communion with God will have faces shining with holiness. There is much to gain from conversing with God, who is a holy God. Display the beauty of holiness in your conduct so that others may say, "If one
beam of holiness is so delightful in such a man or woman, O how glorious in holiness God Himself must be!" I recall what a heathen said about the God of the Christians when he saw their courage:
"Certainly," he said, "the God of the Christians is a great God." Let us live so holily before others that they may see holiness in our conduct and be compelled to acknowledge that the God of this people is a holy God. Above all, examine your heart to cleanse it when you draw near to this holy God in holy worship. Be mindful of your steps; do not come into the presence of such a holy God in a state of uncleanness. Consider the notable expression in Joshua 24:19 when the people declared their intention to serve the Lord: "You cannot serve the Lord," Joshua said, "for He is a holy God." He implied that serving the Lord was more serious than they thought because they were dealing with a holy God, and external worship alone would not suffice. People do not truly know God when they treat His service so lightly; if they truly beheld God's holiness, they would regard His service as a weighty matter. "Who can stand before this holy God?" as they said in 1 Samuel 6:20. If you truly apprehend God as a holy
God, your heart will be filled with fear and awe, and you will ask, "Who can stand before this holy God?" In the assembly of the Saints,
God is greatly to be feared and revered by all who are around Him (Psalm 89:7). But if you draw near to Him, you must strive to sanctify your hearts. How can you come before the radiance and beauty of God's holiness with a willfully unclean heart? The passage in Job 13:11 is very noteworthy: "Shall not His excellency make you afraid?" You have heard that God's holiness is His excellency. Now I ask you, when you have to deal with Him, shall not His excellency make you afraid? Are you conscious of your uncleanness and yet approach a holy God without fear and trembling? It is audacious to have such a bold and daring heart that can come into the presence of a holy God with an unholy heart without trembling. In all our
dealings with God, it would be immensely beneficial to have a clear understanding of His holiness.
Again, strive to exalt God in this manner: just as God is glorious in holiness, display His glory by preserving the purity of His worship. It is of great importance to God that we are cautious not to defile His worship. God's Ordinances represent the beauty of His holiness, so we must endeavour to approach them in purity and cleanliness. God commands His Church to keep the vessels of His sanctuary holy, which refers to the ordinances. We are negligent in our duty if we do not maintain the holiness of the ordinances. In Exodus 20:24-25,
God instructs them to build an altar: "If you make an altar of stone for me, do not build it with dressed stones, for you will defile it if you use a tool on it." They might have wondered, "Shall we have an altar made of uncut stone? Shouldn't we polish and make it exquisite and sumptuous? Wouldn't that make it more appealing?" God's response is clear: "No, if you use a tool on it, you will defile it." We often mistakenly believe that certain mixtures of men and various ceremonies would enhance the glory of God's worship. This is a grave error. It's like prostitutes who paint their faces, not content with their natural beauty, adorning themselves more lavishly than chaste matrons. This is akin to the harlotry of Babylon: how splendid is their worship, and how they strive to captivate the senses with their outward displays, yet they lack the purity of God's worship. These things indeed defile the worship of God. Compare two passages on this matter: Isaiah 44:9 states, "All who make idols are nothing, and the things they treasure are worthless." These images are considered delightful by idolaters, but God calls them worthless. In contrast,
Ezekiel 7:20 says, "They took pride in their beautiful jewelry and used it to make their detestable idols." They cherished these items as beautiful, but God regarded them as detestable. In contrast, when
God speaks of His own ordinances, He says, "As for the beauty of its
ornament, it majestically displays His holiness." What powerful expressions! This is God's worship. If we introduce anything of our own into God's worship, it is detestable to Him. Therefore, if we wish to honour and glorify God in His holiness, let us keep His worship pure, for holiness befits God's worship forever.
Moreover, contemplating this should humble us and cause us to be ashamed of the remaining unholiness in our hearts. The vision of God's holiness made Isaiah cry out in Isaiah 6:5, "Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty."
Surely, there is nothing in the world as powerful in humbling the heart as the holiness of God. Your heart is genuinely humbled for sin when you view it as that which is contrary to the pure nature of God.
You are not troubled by your sin solely out of fear that it will lead to hell, but also because you have glimpsed the infinite holiness and purity of God's nature. You are deeply affected by the contrast between your own sinful nature and God's infinite holiness. Examine your hearts by this measure to determine if your humility is genuine.
It is a strong argument when the infinite holiness of God has caused you to recognise your uncleanness and, as a result, has humbled you.
Lastly, we all have a tremendous need for Jesus Christ! If God is glorious in holiness, then every one of us should acknowledge, "Who can stand before such a holy God!" If it were not for the holiness of the blessed mediator who stands between the Father and us, presenting His infinite satisfaction to the Father for our sins and clothing us in His righteousness, woe to us! Imagine that all the excellencies of heaven and earth were combined in one creature, except holiness. Even if that creature had the tiniest trace of uncleanness and unholiness, God would eternally detest that creature. If there were no mediator between that creature and God,
God's wrath would be unleashed upon it eternally. God's holiness is so glorious that He infinitely abhors filthiness. We may be astonished to hear of such great misery threatened to wicked individuals, but our wonder would cease if we truly understood God's holiness. God so intensely despises sin that He instantly cast down all the angels who fell into chains of eternal darkness. He refused to engage in the slightest dialogue with them or to reconcile with them forever. Now, what is the reason that, despite our inherent uncleanness, God is pleased to be reconciled to us, welcome us into His presence, and grant us hope to see His face with joy for all eternity? The reason is this: we have a mediator, and they do not.
Were it not for that mediator, even if we wept streams of blood from our eyes, God would still hate and abhor us, and His wrath would eternally consume us. Therefore, while you may rejoice in your inherent holiness, set your hearts primarily on the perfect holiness of Jesus Christ and present it to God. Though you may have much uncleanness in yourself and in your deeds (for what is our offering of duty to the holy God?), take comfort in this: you do not approach
God on your own but through Christ. In Him, you have the freedom to come and may confidently gaze upon God's face. This is the great mystery of godliness revealed in the Gospel: despite the infinite holiness of God, there is a way for us polluted creatures to joyfully behold this God. This mystery is exclusively taught in the Gospel.
While people may believe they can approach God and cry out for mercy now, in the future, when God reveals the brilliance of His holiness to you and you come to realize your uncleanness, your heart will sink into eternal despair. You will be unable to bear the sight of God then. If you are not acquainted with God through this path of reconciliation, you are eternally lost. Therefore, study the Gospel's mystery and make use of Christ so that the glory of God's holiness may be your comfort, not your terror.