tation of God's keeping to Himself and communicating Himself; of
His nearness and His distance; of His exclusiveness and His
self-revelation; of separateness and fellowship.' (Schmieder.)

'The Divine Holiness is mainly seclusion from the impurity and
sinfulness of the creature, or, expressed positively, the cleanness and
purity of the Divine nature, which excludes all connection with the
wicked. In harmony with this, the Divine Holiness, as an attribute of
revelation, is not merely an abstract power, but is the Divine
self-representation and self-testimony for the purpose of giving to the
world the participation in the Divine life.' (Oehler, _Theol. of O. T._
i. 160.)

'Opposition to sin is the first impression which man receives of God's
Holiness. Exclusion, election, cleansing, redemption--these are the four
forms in which God's Holiness appears in the sphere of humanity; and we
may say that God's Holiness signifies _His opposition to sin manifesting
itself in atonement and redemption, or in judgment_. Or as holiness, so
far as it is embodied in law, must be the highest moral perfection, we
may say, "_holiness is the purity of God manifesting itself in atonement
and redemption, and correspondingly in judgment_." By this view all the
above elements are done justice to; holiness asserts itself in judging
righteousness, and in electing, purifying, and redeeming love, and thus
it appears as the impelling and formative principle of the revelation of
redemption, without a knowledge of which an understanding of the
revelation is impossible, and by the perception of which it is seen in
its full, clear light. God is light: this is a full and exhaustive New
Testament phrase for God's Holiness' (1 John i. 5). (Cremer.)

This view is brought out with special distinctness in the writings of J.
T. Beck. 'It is God's Holiness which, taking the good which was given in
creation in strict faithfulness to that good and perfect will of God, as
the eternal life-purpose of love, in righteousness and mercy carried out
to its completion in God Himself to a life of perfection. God does this
as the Alone Holy. In the world of sin Divine _love_ can only bring
deliverance by a mediation in which it is reconciled to the Divine
_wrath_ within _their common centre, the Holiness of God_, in such a way
that while wrath manifests its destroying reality, love shall prove its
restoring power in the life it gives.' (Beck, _Lehrwissenschaft_, 168,
547.