fellow from Ayr and stopped to talk with him. The nobleman, kept waiting, grew restive and afterward, reproved Burns for talking to a man with so bad a coat. Burns replied: ?I was not talking to the coat ? I was talking to the man.? Jean Ingelow: ?The street and market place Grow holy ground: each face ? Pale faces marked with care, Dark, toil-worn brows ? grows fair. King?s children are all these, though want and sin Have marred their beauty, glorious within. We may not pass them but with reverent eye.? See Porter, Human Intellect 393, 394, 401; Wuttke, Christian Ethics, 2:42; Philippi, Glaubenslehre, 2:343,

2. Moral likeness to God , or holiness.

In addition to the powers of self-consciousness and self-determination just mentioned, man was created with such a direction of the affections and the will, as constituted God the supreme ends of man?s being, and constituted man a finite reflection of God?s moral attributes. Since holiness is the fundamental attribute of God, this must of necessity, be the chief attribute of his image in the moral beings, of whom he creates. That original righteousness was essential to this image, is also distinctly taught in Scripture ( <210729>Ecclesiastes 7:29; <490424>Ephesians 4:24; <510310>Colossians 3:10).

Besides the possession of natural powers, the image of God involves the possession of right moral tendencies. It is not enough to say that man was created in a state of innocence. The Scripture asserts that man had a righteousness like God?s: <210729>Ecclesiastes 7:29 ? ?God made man upright?; <490424>Ephesians 4:24 ? ?The new man, that after God hath been created in righteousness and holiness of truth? ? here Meyer says: ? kata< Qeo>n , ?after God,? i.e., ad exemplum Dei, after the pattern of God

( <480428>Galatians 4:28 ? kata< Isaa>k ?after Isaac? = as Isaac was). This phrase makes the creation of the new man a parallel to that of our first parents, when were created after God?s image; they too, before sin came into existence through Adam, were sinless ? ?in righteousness and holiness of truth.?? On NT ?truth? = rectitude, see Wendt, Teaching of Jesus, 1:257-260.

Meyer refers also, as a parallel passage, to <510310>Colossians 3:10 ? ?the new man, that is being renewed unto knowledge after the image of him that created him.? Here the ?knowledge? referred to is that knowledge of God, which is the source of all virtue, and which, is inseparable from holiness of heart. ?Holiness has two sides or phases:

(1) it is perception and knowledge and

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