R.C. Sproul, The Holiness of God (affiliate link) Wheaton: Tyndale House, 1985; 2nd ed. 1998. 226 pages
Some people consider this book to be a classic. It addresses a key characteristic of God: his holiness. Sproul was a popular and powerful teacher. I finally took the time to read his most popular book. It certainly contains some great insights and powerful quotes.
Sproul shares many of his own experiences in this book. He begins by writing, “I was alone with God. A holy God. An awesome God. A God who could fill me with terror in one second and with peace the next” (5). He claims that he sometimes behaved like a unitarian. He knew about Christ but did not know what to do with the Holy Spirit. He writes, “. . . God the Father was shrouded in mystery. He was hidden, an enigma to my mind and a stranger to my soul. A dark veil covered his face” (6). As a young man, Sproul tried to come to grips with the nature of God. He concludes, “The one concept, the central idea I kept meeting in Scripture, was the idea that God is holy . . . I am convinced that it is one of the most important ideas that a Christian can grapple with. It is basic to our whole understanding of God and of Christianity” (12).
Throughout this book, Sproul makes some eye-catching statements. While I generally agree with his points, at times his phrasing made me pause to consider whether he is overstating his case. For example, he writes, “God’s kingdom will never come where his name is not considered holy” (13). It would be helpful for him to elaborate on that statement. I understand that God’s kingdom consists of anyone who looks to Christ as Lord. But I am hesitant to suggest that God’s kingdom is limited by my attitude.
I like his statement, “Yet, the final goal of every Christian is to be allowed to see what was denied to Moses. We want to see Him face-to-face” (22). Not surprisingly, Sproul examines Isaiah 6, in which the seraphim cry out holy, holy, holy! He points out that “Only once in Scripture is an attribute of God elevated to the third degree” (26). Of Isaiah, Sproul notes, “He saw the holiness of God. For the first time in his life Isaiah really understood who God was” (30). Interestingly, Sproul suggests that “. . . the idea of the holy is never exhausted by the idea of purity. It includes purity but is much more than that. It is purity and transcendence. It is a transcendent purity” (39). He cautions, “When we call things holy that are not holy, we commit the sin of idolatry” (40). Of God’s holiness, Sproul observes that “There is a sense in which we are at the same time attracted to it and repulsed by it” (42).
Some of the illustrations Sproul uses are extremely helpful, and others don’t “work” for me. For example, he tells the story of Lenny in the novel Of Mice and Men. He quotes the section in which Lenny kills a woman. Sproul concludes, “His was a pure love, so intense it strangled people who resisted it” (68). Then he compares it to Jesus’ love and how people ultimately rejected him. This comparison of Lenny, who is severely mentally challenged, to Jesus simply doesn’t work for me.
He offers a thought-provoking study of Martin Luther. He provides some interesting insights for sure, especially regarding Luther’s prayer (82). But he also devotes a good deal of space to the monk’s unusual and seemingly crazy behavior. His insights into Luther’s legal mind, and hence his concern about God’s righteousness, are powerful. But he undercuts them by extensively highlighting the more bizarre aspects of Luther’s behavior.
Sproul sagely notes, “But we cannot begin to understand divine mercy until we first have some understanding of divine justice” (109).
Yet Sproul also makes some comments I would like to discuss with him further. For example, he states, “There was never a remote possibility that God would kill innocent people along with the guilty” (111). Now, it is true that no one is innocent before God, so anyone who dies as a result of God’s judgment is guilty. Broadly speaking, that statement is true. But I might argue that there are times when leaders of society, such as kings and nobles, lead a nation so wickedly that God determines to bring judgment upon it, either by a natural disaster or through an invasion by a foreign power. In such instances, when large numbers of people are killed, it seems as though people who are innocent (at least of the sin being punished) suffer because of the sins of others.
Sproul notes that “The Old Testament law is one of astonishing grace” (114). He adds, “The Old Testament is the record of a God who is patient in the extreme” (118). He notes that “The most violent expression of God’s wrath and justice is seen in the cross” (121). But Sproul goes on to say, “Once Christ had done that, once He volunteered to be the lamb of God, laden with our sin, then He became the most grotesque and vile thing on this planet. With the concentrated load of sin he carried, He became utterly repugnant to the Father” (121). I have always struggled with this concept. I understand that the sin Christ carried was detestable in God’s sight, but I have always assumed God the Father could distinguish between the perfect Lamb and the sin placed upon him.
Sproul discusses wrestling with God. He notes, “There are no draws with God, no split decisions. When we wrestle with the Almighty, we lose” (139). He points out that “God’s glory is the outward manifestation of His holiness” (146).
In a statement that could probably use greater explanation, Sproul writes, “When God signs a peace treaty, it is signed for perpetuity” (150). Of course, God keeps his word. But when people broke covenant with God, there was no longer peace. I like Sproul’s statement, “Access to the Father is ours. But we still must tremble before our God. He is still holy. Our trembling is the tremor of awe and veneration, not the trembling of a coward or the pagan frightened by the rustling of a leaf” (153).
Another statement I questioned was when Sproul said, “Sin can be pleasurable but it never brings happiness” (159). To me, pleasure and happiness are the same thing. I would distinguish between joy and happiness. I assume sin could make you happy temporarily, but only God can bring you joy.
Sproul offers an extended discussion on what is involved in people becoming sanctified. He claims, “This means nothing more and nothing less than education; serious education. . . That cannot happen without a mastery of the word. The key to spiritual growth is in depth Christian education that requires a serious level of sacrifice” (164). Now Sproul was a teacher, and a good one at that. But I believe sanctification ultimately requires the work of the Holy Spirit and our surrendering to his work in our life. It demands more than education! Otherwise, seminary students would be some of the holiest people on earth (and they are not).
Sproul also suggests that “No one has mastered the art of tongue control” (170). I disagree. It isn’t easy, and we might think offensive thoughts even if we don’t voice them. Yet, I think it may be too much to claim that no one on earth has learned to control their tongue.
Another statement I might challenge is when Sproul says, “. . . with our conversion our natural human natures were not annihilated” (181). I believe our nature did change, but we still inhabit sinful flesh. Until our bodies are made new, we will experience conflict between our new natures and our old, sinful flesh.
Sproul suggests that most evangelical Christians are semi-Pelagians who “. . . still entertains delusions about our ability to incline ourselves to God, to make ‘decisions’ to be born again” (182). While obviously holding to the total depravity of humanity, Sproul does not elaborate fully on how God, by his grace, enables people to receive his offer of eternal life. The Bible is filled with calls from God to decide. Though God must enable us to do so, it is clear that our lives are characterized by profound moments of decision.
Sproul notes that God’s glory “. . . is the outward manifestation of His most perfect being” (195). Interestingly, he notes that God has a triad of virtues, good, true, and beautiful (198). He suggests that beauty is as much a part of God’s character as are goodness and truth (199). Finally, Sproul makes the alarming statement, “We are doomed, it seems, to live out our days chained to the profane” (205).
This is a helpful, thought-provoking book. At times, Sproul makes statements that cause the reader to stop and ponder. He seems to make some assertions perhaps a bit carelessly. Nevertheless, it makes the reader think. The subject of God’s holiness is certainly worthy of our time and consideration. This book has benefitted many readers over the years, and it is certainly worth adding to your reading list as well.
Rating: 3
