Sanctification

<R 1TH 5:23)Let us here examine a little into that which this passage teaches us with regard to sanctification. It is connected indeed with a nature; but it is linked with an object; and it depends for its realization on the operation of another; namely, of God Himself; and it is founded on a perfect work of reconciliation with God already accomplished. Inasmuch as it is founded on an accomplished reconciliation, into which we enter by the reception of a new nature, the Scriptures consider Christians as already perfectly sanctified in Christ. It is practically carried out by the operation of the Holy Spirit, who, in imparting this nature, separates us, as thus born again, entirely from the world. It is important to maintain this truth, and to stand very clearly and distinctly on this ground: otherwise practical sanctification soon becomes detached from a new nature received, and is but the amelioration of the natural man; and then it is quite legal, a return, after reconciliation, into doubt and uncertainty, because, though justified, the man is not accounted meet for heaven-this depends on progress, so that justification does not give peace with God. Scripture says, “Giving thanks to the Father, who hath made us meet for the inheritance of the saints in light.” Progress there is, but it is not in Scripture connected with meetness. The thief was meet for paradise, and went there. Such views are enfeebling, not to say destructive, of the work of redemption, that is, of its appreciation in our hearts by faith.
We are then sanctified (it is thus the Scripture most frequently speaks) by God the Father, by the blood and the offering of Christ, and by the Spirit---that is to say, we are set apart for God personally and forever. In this point of view justification is presented in the Word as consequent upon sanctification, a thing into which we enter through it. Taken up as sinners in the world, we are set apart by the Holy Spirit to enjoy all the efficacy of the work of Christ according to the counsels of the Father: set apart by the communication of a new life no doubt, but placed by this setting apart in the enjoyment of all that Christ has gained for us. I say again, it is very important to hold fast this truth, both for the glory of God, and for our own peace: but the Spirit of God in this epistle does not speak of it in this point of view, but of the practical realization of the development of this life of separation from the world and from evil. He speaks of this divine development in the inner man, which makes sanctification a real and intelligent condition of soul, a state of practical communion with God, according to that nature and to the revelation of God with which it is connected.
In this respect we find, indeed, a principle of life which works in us that which is called a subjective state; but it is impossible to separate this operation in us from an object (man would be God if it were so), nor consequently from a continual work of God in us that holds us in communion with that object, which is God Himself. Accordingly it is through the truth by the Word, whether at first in the communication of life, or in detail all along our path. “Sanctify them through thy truth: thy word is truth.”
Man, we know, has degraded himself. He has enslaved himself to the lusts of the animal part of his being. But how? By departing from God. God does not sanctify man apart from the knowledge of Himself, leaving man still at a distance from Him; but, while giving him a new nature which is capable of it, by giving to this nature (which cannot even exist without it) an object-Himself. He does not make man independent, as He wished to be: the new man is the dependent man; it is his perfection. Jesus Christ exemplified this in His life. The new man is a man dependent in his affections, who desires to be so, who delights in, who cannot be happy without being so, and whose dependence is on love while still obedient as a dependent being ought to be.
Thus they who are sanctified possess a nature that is holy in its desires and its tastes. It is the divine nature in them, the life of Christ. But they do not cease to be men. They have God revealed in Christ for their object. Sanctification is developed in communion with God, and in affections which go back to Christ, and which wait for Him. But the new nature cannot reveal an object to itself; and still less could it have its object by setting God aside at its will. It is dependent on God for the revelation of Himself. His love is shed abroad in our hearts by the Holy Spirit whom He has given us; and the same Spirit takes of the things of Christ, and communicates them to us. Thus we grow in the knowledge of God, being strengthened mightily by His Spirit in the inner man, that we may understand with all saints what is the breadth and length and depth and height; and know the love of Christ, and be filled unto the fullness of God. Thus, gazing with open face upon the glory of the Lord, we are changed into the same image from glory to glory as by the Spirit of the Lord. “For their sakes I sanctify myself, that they also may be sanctified through the truth.”
We see by these passages, which might be multiplied, that we are dependent on an object, and that we are dependent on the strength of another. Love acts in order to work in us according to this need.
Our setting apart for God, which is complete (fd it is by means of a nature that is purely of Himself, and in absolute responsibility to Him, for we are no longer our own, but are bought with a price, and sanctified by the blood of Christ according to the will of God, who will have us for His own), places us in a relationship, the development of which (by an increasing knowledge of God, who is the object of our new nature) is practical sanctification, wrought in us by the power of the Holy Spirit, the witness in us of the love of God. He attaches the heart to God, ever revealing Him more and more, and at the same time unfolding the glory of Christ and all the divine qualities that were displayed in Him in human nature, thus forming ours as born of God.
Therefore it is that we have seen in this epistle that love, working in us, is the means of sanctification. (chap. 3: 12, 13) It is the activity of the new nature, of the divine nature in us, and that connected with the presence of God; for he that dwelleth in love dwelleth in God. And in this chap. v., the saints are commended to God Himself, that He may work it in them, while we are always set in view of the glorious objects of our faith in order to accomplish it.
We may here more particularly call the reader’s attention to these objects. They are God Himself, and the coming of Christ: on the one hand, communion with God; on the other, waiting for Christ. It is most evident that communion with God is the practical position of the highest sanctification. He who knows that we shall see Jesus as He now is, and be like Him, purifies himself even as He is pure. By our communion with the God of peace we are wholly sanctified. If God is practically our all, we are altogether holy. (We are not speaking of any change in the flesh, which can neither be subjected to God nor please Him) The thought of Christ and His coming preserves us practically, and in detail, and intelligently, blameless. It is God Himself who thus preserves us, and who works in us to occupy our hearts and cause us continually to grow.
But this point deserves yet a few more words. The freshness of Christian life in the Thessalonians made it, as it were, more objective; so that these objects are prominent, and very distinctly recognized by the heart. We have already said that they are God the Father and the Lord Jesus. With reference to the communion of love with the saints as His crown and glory, he only speaks of the Lord Jesus. This has a special character of reward, although a reward in which love reigns. Jesus Himself had the joy that was set before Him as sustainment in His sufferings, a joy which thus was personal to Himself. The apostle also, as regarded his work and labor, waited with Christ for its fruit. Besides this case of the apostle (chap. 2), we find God Himself and Jesus as the object before us, and the joy of communion with God-and this in the relationship of Father-and with Christ, whose glory and position we share through grace.
J. N. D.
Propitiation
Propitiation, then, has been made inside the heavenly sanctuary. Of this we are assured on the authority of the Holy Spirit. He, the Comforter, would come, sent by Christ from the Father, the token that He had gone whither He told His disciples He would go. (John 15:26) Israel knew it was effected annually for them, as the high priest emerged from behind the curtains which screened the entrance to the holy place. We know it has been made once for all, by the coming of the Holy Spirit to tell us of the perfect and abiding acceptance before God of the Lord Jesus Christ, our Sacrifice and High Priest. The need of it God knew, and has declared. The provision to make it He concerned Himself with, and now that it has been effected tells us of it. God on the throne is perfectly satisfied with that precious blood before Him. But what grace have we part in who share in the result of this! The High Priest, God’s Son, has vindicated by His own blood the nature of God, and enabled Him righteously to accept guilty creatures before Him; and the Holy Spirit has come down to tell us of it for our joy, and peace, and confidence of heart before God. What a God, we may well say, is ours! and may indeed exclaim, “Unto thy name be the glory, for thy loving-kindness, and for thy truth’s sake.”
Now this propitiation concerns both sinners and failing saints. It concerns sinners, as they thereby learn that God is righteous in saving such from the judgment they had deserved. It was love, too, which provided for the propitiation to be made; for it has been effected by the blood of God’s Son: “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” (1 John 4:10) A sacrifice was needed. Blood must be shed, and carried in, as it were, before God. What sacrifice could He accept? What blood would avail? The blood of bulls and of goats could never take away sins. The sinner could not die for himself; but God’s Son could, and did die for us. Herein indeed is love. Propitiation made tells us what men are, and what we deserved; but having been made, and in the way in which it has been accomplished, it shows us too what God is. He is love, and He is light. As light He could only act in righteousness, and that is seen in the requiring a sacrifice; whilst love is displayed in providing it. So God on the throne, the Lord Jesus our Sacrifice and High Priest, and the Holy Spirit who declares it, are each seen engaged in the activity of divine love, caring for those who have sinned Surely we are very little alive to the love which has been thus manifested towards us. Two things, which to man it would have been impossible ever to unite without compromise of either the one or the other, are fully harmonized and displayed in the death of the Lord Jesus, and the propitiation made by His blood-God is light, and God is love. Propitiation then made, and it has been perfectly made, God can deal in grace with any and every sinner. His righteousness has been fully vindicated, and therefore He can justify the ungodly.
Neither the enormity then of a man’s guilt, nor the length of his career in sin, are questions which affect the possibility of propitiation being made, though the heinousness of the guilt, and the length of time any one continued in it; must surely deepen in the heart of the justified one the sense of the grace in which he shares. But all that has no place at all in determining the question, Can God righteously act in grace? If He is righteous in so dealing with one, He will be equally so in thus dealing with all who now accept His terms; viz., believe on the Lord Jesus Christ for the saving of their soul. Hence propitiation is for the whole world (1 John 2:2), not for the sins of the whole world; but it is enough for the whole world, God requiring nothing more than what has been done, to be righteous in saving the whole world, if all were willing to be saved. Jesus Christ is the propitiation for the whole world, the value of His blood before God being all that is needed to deal in grace with the whole world. It speaks to God, and is ever before Him. How this simplifies matters “Is God able to have mercy on such a wretch as I am?” some one might say. “He is righteous, perfectly righteous, in having mercy,” is the answer, the Word given us. Jesus Christ is the propitiation for the whole world. Nothing then is wanting but the sense of need and of guilt in the sinner’s heart and conscience, for the acceptance on his part of the salvation proffered him by God. So that which in the book of Leviticus is treated of in the inverse order, we learn about in the New Testament in its proper order. God’s righteousness is first met, and. then the sinner is evangelized.
But saints are concerned with this truth as well. Has failure come in? Has sin been committed? Confession then has to be made. Can God forgive the saint who has fallen, sinned against light, and perhaps in willfulness; sinned presumptuously? Yes; thank God. “We have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins.” (1 John 2:1,2) Our relationship to God never changes, and at such a moment, when the heart most needs it, God assures us of it. We have an Advocate with the Father, One who can always take up our cause and be heard; for He is righteous; One who has ever a place before the throne; for He is Jesus Christ the righteous, and He is the propitiation for our sins. He is the propitiation. It is of what He is abidingly that we are here reminded. Not merely that He was, but He is the propitiation. Hence the value of His blood abides unchanged before God, and the failing saint learns the immense comfort of such a truth, and the reassuring nature of it, as he reads those words by John. God is able righteously to forgive a failing saint, as He was to forgive the sinner at the outset; for propitiation has been made by blood, the blood of His Son. How the need for the death of Christ and the shedding of His precious blood comes out to us. How the need, too, for Him as High Priest to make propitiation, is made plain to us. Without it God could not righteously act in grace, nor the sinner stand before Him. By it He can act in accordance with all the desires of His heart; and the sinner who believes, and the saint when he has failed, both learn something of the value of that work, and together will have cause throughout eternity to bless God for it.
C. E. S.