The connection between the fear of God and holiness is most intimate. There are some who seek most earnestly for holiness, and yet never exhibit it in a light that will attract the world or even believers, because this element is wanting. It is the fear of the Lord that works that meekness and gentleness, that deliverance [p45] from self-confidence and self-consciousness, which form the true groundwork of a saintly character. The passages of God’s Word in which the two words are linked together are well worthy of a careful study. ‘Who is like unto Thee, glorious in holiness, fearful in praises?’ ‘In Thy fear will I worship towards Thy holy temple.’ ‘O fear the Lord, ye His holy ones.’ ‘O worship the Lord, in the beauty of holiness; fear before Him, all the earth.’ ‘Let them praise Thy great and terrible name; holy is He.’ ‘The fear of the Lord is the beginning of wisdom; and the knowledge of the Holy One is understanding.’ ‘The Lord of hosts, Him shall ye sanctify; let Him be your fear, and let Him be your dread.’ ‘Perfecting holiness in the fear of the Lord.’ ‘Like as He which called you is holy, be ye yourselves also holy; and if ye call on Him as father, pass the time of your sojourning in fear.’ And so on through the whole of Scripture, from the Song of Moses on to the Song of the Lamb: ‘Who shall not fear Thee, O Lord! and glorify Thy name, for Thou only art holy.’ If we yield ourselves to the impression of such passages, we shall feel more deeply that the fear of God, the tender fear of in any way offending Him, the fear especially of entering into His holy presence with what is human and carnal, with aught of our own wisdom and effort, is of the very essence of the holiness we are to follow after. It is this fear of God will make us, like Moses, fall down and hide our face in God’s presence, and wait for His own Holy Spirit to open in us the eyes, and breathe in us the thoughts and the worship, with which we draw nigh to Him, the Holy One. It is in this holy fear that that stillness of soul is wrought which leads it to rest in God, and opens the way for what we saw in Paradise to be the secret of holiness: God keeping His Sabbath, and sanctifying the soul in which He rests.
[p46]
[Fifth Day.]
[Contents]
HOLY IN CHRIST.
‘Sanctify unto me all the first-born.’—Ex. xiii. 2.
‘All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.’—Num. iii. 13, viii. 17.
‘For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.’—Lev. xi. 45.
‘I have redeemed thee; thou art mine.’—Isa. xliii. 1.
At Horeb we saw how the first mention of the word holy in the history of fallen man was connected with the inauguration of a new period in the revelation of God, that of Redemption. In the passover we have the first manifestation of what Redemption is; and here the more frequent use of the word holy begins. In the feast of unleavened bread we have the symbol of the putting off of the old and the putting on of the new, to which redemption through blood is to lead. Of the seven days we read: ‘In the first day there shall be an holy convocation, and in the seventh day there shall [p47] be an holy convocation;’ the meeting of the redeemed people to commemorate its deliverance is a holy gathering; they meet under the covering of their Redeemer, the Holy One. As soon as the people had been redeemed from Egypt, God’s very first word to them was, ‘Sanctify—make holy unto me all the first-born: it is mine.’ (See Ex. xiii. 2.) The word reveals how proprietorship is one of the central thoughts both in redemption and in sanctification, the link that binds them together. And though the word is here only used of the first-born, they are regarded as the type of the whole people. We know how all growth and organization commence from a centre, around which in ever-widening circles the life of the organism spreads. If holiness in the human race is to be true and real, free as that of God, it must be the result of a self-appropriating development. And so the first-born are sanctified, and afterwards the priests in their place, as the type of what the whole people is to be as God’s first-born among the nations, His peculiar treasure, ‘an holy nation.’ This idea of proprietorship as related to redemption and sanctification comes out with especial clearness when God speaks of the exchange of the priests for the first-born (Num. iii. 12, 13, viii. 16, 17): ‘The Levites are wholly given unto me; instead of the first-born have I taken them unto me; for all the first-born are mine; in the day that I smote every first-born in the land of Egypt I sanctified them for myself.’