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The Trauma of Holiness
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When we’re confronted by the utter perfection of God’s holiness, we finally see ourselves for who we really are. Today, R.C. Sproul reveals why an encounter with the holy is a traumatic experience to sinful people. Request the new 40th-anniversary...
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We spend our entire lives veiling ourselves from the true character of God because our natural bent, our natural inclination, beloved, is to hide ourselves from him. Because we know instinctively that as soon as the holy appears, it exposes and reveals anything and anyone who is not holy. By virtue of that standard.
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How often do you think about the holiness of God? When was the last time you heard a sermon on it? As you heard yesterday, God's holiness in Scripture is elevated to the superlative degree, yet we often prefer to speak about his love or grace. But why? This is the Tuesday edition of Renewing youg Mind, and I'm glad you're with us as we hear messages this week from R.C. sproul's classic series the Holiness of God and celebrate this year's 40th anniversary of that book's first publication. Today you'll hear why we tend to shy away from God's holiness, as Dr. Sproul considers the trauma of holiness. But before he does, remember, you can request a limited edition 40th anniversary copy of the Holiness of God when you give a donation of any amount@renewingyourmind.org or by using the link in the podcast. Show Notes well, when the prophet Isaiah saw the Lord high and lifted up, he cried out, woe is me, for I am undone. Here's Dr. Sproul to explain why.
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Now think of Isaiah. I can't imagine that there was any human being running around in the Jewish nation at that time who, humanly speaking, was more righteous than Isaiah. Isaiah was about as righteous as human beings could be found, and he has this glimpse of the holiness of God, and the first thing he does when he sees the holiness of God is that he cries out in terror. And the old King James Version records his words as saying this woe is me, for I am undone. Now I know that nobody talks like that anymore. Nobody says woe is me. The word's kind of antiquated. The expression is an archaism. It's like somebody saying forsooth or alas and alack. Nobody talks that way unless you have some Jewish friends. Sometimes when things go wrong, they'll say oy vey, ismir, which is the Yiddish rendition of same verbiage. Here, woe is me. But for the most part, we don't hear people talk like that in our culture, and so translators, in trying to communicate the Word of God in modern verbiage, will do away with some of this archaic language. But when we do that, sadly, we're in danger of missing another one of those semi Hidden Gems of Biblical Literature There is a reason why Isaiah used the word woe in the Old Testament. A prophet was a human being who was anointed by God to be a spokesman for God. The simple definition that distinguished the prophet from the priest in Israel was this, that it was the task of the priest to speak to God in behalf of the people. It was the task of the prophet to speak to the people in behalf of God. So that when the prophet uttered his message, he wouldn't preface his statement by saying, in my humble opinion, or it is my judgment that, or I think that perhaps this may be the case. That's not how they address the people. You know what they did when they get gave their message? They prefaced their words by saying what? Thus saith the Lord. Because they understood that they were vessels of divine announcements. Now again, the literary form that was common to the prophet of Israel was the form that we call the oracle. You've heard, I'm sure, of a Greek oracle, the oracle of Delphi, who would give these announcements about the future. Well, among the Jews, the oracular literary device, the oracle, was of two types. There were oracles of wheel and oracles of woe. Now that means simply this, that there were announcements that came from God that were good news, and there are announcements that came from God that were bad news. An oracle of weal or an oracle of prosperity used a word that was important to this oracle among the Jews to introduce the good news. And it was the word blessed. Jesus obviously uses the form of the oracle self consciously as a prophet when he gives the Sermon on the Mount. The people of his day would have recognized the significance of his giving this list of sayings that he would say, blessed are the poor in spirit. Blessed are those who mourn. Blessed are those who hunger and thirst after righteousness. Blessed are the pure in heart, and so on. Blessed are the peacemakers. He was pronouncing the oracle of God's will upon the people, the divine blessing, the divine benediction to those who did these certain things. But the flip side of the oracle of weal was the oracle of woe, which was a grim and terrifying announcement of God's judgment. Hear the prophet Amos when he announces the judgment of God upon the nations and upon the cities for three transgressions and four Damascus. Woe unto you. Jesus, when he gave his scathing denunciation of the Pharisees, prefaced his words of judgment using the Old Testament prophetic oracle by saying, woe unto you, scribes and Pharisees. Pharisees hypocrites, you cross land and sea to make one convert. And once you've made him, you make him twice the child of hell than you are yourself. I mentioned in our first session how rare it is in all of Scripture for anything to be raised to the repetitive level of the superlative. And I said, the only attribute of God that's ever repeated to the third degree is the attribute of holiness. Holy, holy, holy. But it's not the only thing that is repeated, repeated to the third degree. Jeremiah, the prophet, when he went and gave the judgment of God before the temple of the Jews, he said to them, you people come here and you say, this is the temple of the Lord, the temple of the Lord, the temple of the Lord. Jeremiah was saying, in effect, your hypocrisy is to the nth degree, you trust in lying words, words that cannot profit. And the darkest hour of this planet is foretold to us in the apocalypse of the New Testament, where we are told that in that last hour the bowls of divine wrath will be poured out upon this planet. And we hear of this heavenly figure flying across the darkened sky, announcing the final judgment of God with the repetition of one word, singing, what wild, wild wobble you don't want to be around when that bird starts to sing. Do you see what happens here in the sixth chapter of Isaiah? That one who is called of God and set apart the very words of God are placed in his mouth. The first oracle that he pronounces is an oracle of doom upon himself. Woe is me. As soon as Isaiah sees the unveiled holiness of God, for the first time in Isaiah's life, he understands who God is. And the very second, that Isaiah understood who God was. For the first time in his life, he understood who Isaiah was. And what came out of his mouth was something akin to a primordial scream where he curses himself, woe is me, for I am undone. I know the more modern translations use for I am ruined, but I like this old one, undone for this reason. If we look at what's happening here through the glasses of modern psychoanalysis, we could describe this experience that Isaiah relates as an experience of psychological disintegration. That is disintegration. To describe a person who is healthy, we say that that person is whole. He has everything together. And when we see somebody who is losing it, we say, what? He's falling apart. Isn't it interesting that a synonym that we use for virtue in our language is the word integrity, that is, that we have everything about our lives meshed together in a coherent and a consistent way. Now, ladies and gentlemen, here is the man who possesses the most integrity of the Jewish people, who comes and gets one glimpse of the holiness of God and he immediately suffers disintegration. He comes apart. That's what happens to people who catch a glimpse of the character of God. Because you see that we spend our entire lives veiling ourselves from the true character of God. Because our natural bent, our natural inclination, beloved, is to hide ourselves from him. Because we know instinctively that as soon as the holy appears, it exposes and reveals anything and anyone who is not holy. By virtue of that standard, we have a justification for every sin that we commit. We are masters of self deceit. Calvin makes this statement. He said, as long as our gaze is fixed on the ground, we're safe. We flatter ourselves. We address ourselves as demigods slightly lower than eternal deities. We do what the apostle Paul warned us not to do when he said, those who judge themselves by themselves and judge themselves among themselves are not wise. Let me tell you something about human nature. We could go out into the streets of America and ask this question to everyone on the street. And I can't believe how many people would answer it the same way. If I said to people, are you perfect? I'd be willing to bet that 99 out of the hundred people that we ask that question, no matter what their background is, would say, no, I'm not perfect. The one axiom that all Americans will vote for is that nobody's perfect. Erra humanum est. To err is human. Nobody's perfect. But that doesn't seem to bother us at all. There's not one person in a thousand who will claim to be perfect and beloved. There's not one person in a thousand who understands the seriousness of not being perfect. Because the standard by which we will be judged ultimately is not a curve, but it will be the standard of God's perfection. Now hear this. Everybody's entitled to one mistake. Says who? Where did God ever say, you can all have one mistake? One free sin, one free act of treason against my authority, one free insult to my integrity. He never said that, did he? But even if he did, how long ago did you use yours up? Everybody's entitled to one mistake. I hope we get more than one. One mistake a second is more like it. But you see, we're comfortable with our imperfection. We judge ourselves by each other. No matter how ashamed I may be of the weaknesses in my life. And sometimes when I look inside myself, I make myself sick. Don't you feel like. Do you ever discuss yourself? Say, how could I do that? I can't believe that I'm not selfish, or I can't believe that I'm that covetous or lustful or whatever it is. Yeah. But we are quick to excuse ourselves because we look around and we can always find somebody who's more depraved than we are, at least on this earth. So we can be like that Pharisee that Jesus talked about that went up to the temple to pray and said, oh, God, I thank you that I'm not like that miserable guy over there. And so we find a way to excuse ourselves and to flatter ourselves until we see the standard. And when that happens, we are undone. As Isaiah was undone when he saw pure holiness. He understood what it was that he wasn't. He couldn't stand it. And he's on his face and he's screaming out in pain, and he's saying, woe is me, for I am undone. 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. I wonder why he said what he said when he cries out now in his terror, he said, I am undone because I have a dirty mouth. Wonder why it went to his mouth. If you read the teaching of Jesus, one of the things that comes through his teaching again and again is a lesson that almost no one in the 20th century believes anymore. If Jesus of Nazareth taught anything, he taught repeatedly that someday every human being would be called before the tribunal of God, that every one of us will have to give an account before the holy Creator of heaven and earth. And Jesus says that on that day, every idle word that we have ever spoken will be brought into the judgment. That everything that we've ever done, everything that we've ever said, every promise we've ever made and broken, every blasphemous statement that's come from our mouth, every slanderous word that we've made towards our neighbor will be brought up on the table. Jesus said, it's not what goes into a man's mouth that defiles a man. It's what comes out. God has given us our mouths as vehicles to praise him, to express his truth. And instead we've used our mouths to lie, to hurt other people, to blaspheme God. We have dirty mouths. When Isaiah saw the holiness of God, his hand went instinctively to his mouth as he cried out this curse upon himself. Now, ladies and gentlemen, what did God Do? Did God look down from the throne and see his servant writhing in the dust in all of this remorse and repentance like some medieval monk in a monastery involved in self flagellation and say, come, come, come, come, come. Now Isaiah, you're taking yourself far too seriously. Don't have such a morbid preoccupation with your own guilt. You're going to give a lifetime of study for the likes of Sigmund Freud carrying on like this. Don't be so neurotic. You've got a guilt hang up. I mean, you must have been reading Jonathan Edwards or anticipating Queen Victoria. That's not what he did. Nor did God look at his servant writhing in the dirt and say to him, suffer, you miserable creep. You deserve to be undone and ruined. Go ahead, let the curse fall upon yourself. I've had it with the likes of you, Isaiah. I'll catch you later. That's not what he did. Tell you something else he didn't do, ladies and gentlemen, God didn't say a word to Isaiah about cheap grace. God didn't say, look, Isaiah, all I want you to do is sign your name on a membership card or raise your hand and you can come into my kingdom. No. God saw his servant in pain and he nodded to one of the seraphim. And the seraphim went over to the altar where the white hot coals were burning there in the holy place. And the coals were so hot that even the angel's flesh couldn't come in contact with them. He had to use tongs. And with these tongs he took one of these white hot coals and he flew over to Isaiah. And we read in the text that he placed this hot coal on his lips. You know how sensitive the human lips are. It's with our lips that we express one of the most intimate forms of tactile communication, the kiss. The nerve endings of the lips are hypersensitive. And yet this man has the experience of having a hot coal placed right on his lips. You know that what happened is the instant that coal touched his lips, there was a huge blister formed on him. You can hear his flesh sizzling. Why? Because God was being cruel and unusual in his punishment of Isaiah. No. The coal was applied to cauterize his lips, to purify him, to heal them, to prepare them for the message that he was to give. Listen to what it says. One of the seraph flew to me with a live coal in his hand, which he had taken with tongs from the altar. And with it he touched my mouth and he said, see, this has touched your lips. Your guilt is taken away and your sin atoned for. I'm a Protestant by conviction, but one of the things that I miss from the Roman Catholic tradition is the confessional. Yes, the confessional was at the heart of the Protestant controversy, but only one element of it. And we have a tendency to throw the baby out with the bathwater. How I long to be able to go someplace to someone that I can see and hear and experience their real presence and say, father, I have sinned. This is what I have done. Enlist my transgressions, get them off my chest, and then be able to get on my knees and hear somebody say to me, in the name of Jesus Christ, te absolvo. I absolve you. Your sins are forgiven. How would you like to hear Christ come in this room right now and walk to where you are privately and say to you, I know about every one of your sins. But right now I want to tell you that every sin that you've ever committed in your life is forgiven. Your guilt is taken away, all of it. You never again have to worry about the sins that you have committed against God. I am forgiving you and cleansing you this moment and forever. What would you give to hear Jesus say that to you? That's what God said to Isaiah. It's God, Isaiah, all of your guilt. You don't have to speak the curse any longer. I'm taking it away. Your sins are forgiven. They are atoned for. And now, as Isaiah is trying to deal with that, God speaks once more. And he said, whom shall I send and who shall go for us? And the first thing that Isaiah says after cursing himself is, what? Here am I. Send me notice. He didn't say, here I am. That would be telling God his geographical location. No, he said, God, here am I. He could hardly say it through these lips. Ladies and gentlemen, the price of repentance is very, very painful. True repentance is honest before God. And to come into the presence of a holy God is a painful thing. But when we come humbly, as Isaiah did, when we come on our face, God is ready to forgive, to cleanse and to sin. The only justification for any missionary's mission, for any preacher's preaching, is that that person has experienced the forgiveness of God.
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That was R.C. sproul on this Tuesday edition of Renewing youg Mind. Over the decades, the Lord has used this series and the companion book to awaken people to his holiness. And he continues to use them to this day. Consider making a donation to accelerate the spread of this teaching around the world and also to the next generation. And when you do make a donation, either at renewingyourmind.org or when you call us at 800-435-4343, we'll send you a brand new limited edition copy of the Holiness of God, published to celebrate this year's 40th anniversary of its first publication. We'll also grant you lifetime digital access to the original and extended editions of the Holiness of God Teaching series and the study guide. If you already have a copy of this landmark book, this anniversary edition is a wonderful title to give away to introduce someone to Dr. Sproul and this important topic. Visit renewingyourmind.org to make your donation or use the link in the podcast Show Notes. Thank you. Tomorrow, RC Sproul will help us understand the difference between justice and mercy. So join us Wednesday here on Renewing youg Mind.