‘Holiness is the sum and substance of the Divine life, as, in comparison with all that is created, it exists as a perfect life, but as it, at the same time, opens itself to the creature to take it up into a Godlike perfection—that is, to be holy as God is holy. Holiness is thus so far from being in opposition to the Divine love that it is its essential feature or norm, and the actual contents of love. In holiness there is combined the Divine self-existence as a perfection of life, and the Divine self-exertion in the realizing a Godlike perfection of life in the world. Holiness as an attribute of the Divine Being is His pure and inviolably self-contained personality in its absolute perfection. Hence it is that in holiness, as the absolute unity and purity of the Divine Being and working, all the attributes of Divine revelation centre. And so holiness, as expressive of the Being of God, qualifies the love as essentially Divine.
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‘Love is the groundform of the Divine will, but as such it receives its Divine filling and character from the Divine Holiness, as the Divine self-existence and self-exertion. As such the Divine will manifests itself in two modes—in its pure love as Goodness, in its holy harmony as Righteousness. These two do not exist separately, but permeate each other in reciprocal immanence, just as God in His Holiness is love, and in His love is holiness. In goodness the Divine love shows itself as the pleasure in well-being. But in this goodness the righteousness of God, to secure the well-doing, also acts.’ (J. T. Beck, Glaubenslehre.)
‘God is holy, separate from all darkness and sin, but not in isolated majesty banishing the imperfect and the sinful from His presence: for God is light, God is love. It is the nature of light to communicate itself. Remaining pure and bright, undiminished and unsullied, it overcomes darkness and kindles light. The Holiness of God is likewise mentioned in Scripture, mostly in connection with love, communicating itself and drawing into itself. “I am holy”—but God does not remain alone, separate—“be ye also holy.”’ (Saphir on Hebrews xii.)
‘When we think of God as light and love, we realize most fully the idea of holiness, combining separateness and purity with communion.’ (Saphir, The Lord’s Prayer, p. 128.)
‘It is especially as the spirit of His Church, and as dwelling in the human heart, that God is the Holy One.’ (Nitsch.)
That in the Holiness of God we have the union of love and righteousness, has been perhaps put by no one more clearly than Godet. In his Commentary on Romans iii. 25, 26, he writes:—
‘The necessity of the expiatory sacrifice arises from His whole Divine character; in other words, from His Holiness, the principle at once of His love and righteousness, and not of His righteousness exclusively.’
‘In this question we have to do not with God in His [p294] essence, but with God in His relation to free man. Now the latter is not holy to begin with; the use which he makes of his liberty is not yet regulated by love. The attribute of righteousness, and the firm resolution to maintain the Divine holiness, must therefore appear as a necessary safeguard as soon as liberty comes on the stage, and with it the possibility of disorder; and this attribute must remain in exercise as long as the educational period of the creature lasts—that is to say, until he has reached perfection in love. Then all these factors—right, law, justice—will return to their latent state….
‘It is common to regard love as the fundamental feature of the Divine character; in this way it is very difficult to reach the attribute of righteousness. Most thinkers, indeed, do not reach it at all. This one fact should show the error in which they are entangled. Holy, holy, holy, say the creatures nearest to God, and not Good, good, good. Holiness, such is the essence of God; and holiness is the absolute love of the good, the absolute horror of the evil. From this it is not difficult to deduce both love and righteousness. Love is the goodwill of God toward all free beings who are destined to realize the good. Love goes out to the individuals, as holiness itself to the good which they ought to produce. Righteousness, on the other hand, is the firm purpose of God to maintain the normal relations between all these creatures by His blessings and punishments. It is obvious that righteousness is included, no less than love itself, in the fundamental feature of the Divine character, holiness. It is no offence, therefore, by God to speak of His justice and His rights. It is, on the contrary, a glory to God, who knows that in preserving His place He is securing the good of others. For God, in maintaining His supreme dignity, preserves to His creatures their most precious treasure, a God worthy of their respect and love.’
And in his Defence of the Christian Faith Godet writes, on ‘The Perfect Holiness of Jesus Christ,’ as follows:—