The Need of Holiness

In Gen. 3 we see that it was by the Fall that man got a conscience, and the first effect of the acting of that conscience was to make him seek to cover the nakedness of which his disobedience had given him the knowledge, and then, as soon as he heard the voice of God, to seek to hide himself from His presence. This was the necessary consequence of the knowledge of evil, mingled with the feeling that he had committed this evil, and that consequently he was unfit to appear before a God, who could not be other than a Judge who must needs condemn the sinner.
Conscience tells us this, and makes us feel it; but human intelligence, blinded by Satan, seeks to excuse the evil, and to account for everything by setting God entirely aside. In principle this is morally, in fact, only the repetition of what our first parents did-it is seeking to cover oneself, and hide from God. All these efforts result in weakening the thought of holiness in the soul. Man, when he is only led by his reason, is irrational, and gets further and further from the truth. He is in darkness; but being also blind, he cannot discern between light and darkness. Therefore it is written, “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.” (Psa. 10:4) And in this respect the philosopher is no better than others. (Rom. 2: 1-11) If the foundation of his reasonings be false, how can the building which he rears upon it abide? Hence the truth of this oft-repeated statement, that there is no morality apart from revelation. Let those who deny God tell us, if they can, what the moral principles are which they pretend to possess, apart from that which God has revealed to us in the Scriptures.
But the word of God does not simply offer us a moral code; that is to say, a system of principles of action so framed that men may be able to live together in peace, and that society should be upheld and kept together. It also shows that the only source of true happiness for man is in that very presence from which he flees, and which he ever tries to avoid. God has not desired to be only the Judge of the sinner. In His grace He comes to seek man; albeit, on the principle of righteousness, He reveals Himself as a just God and a Savior. By drawing to Himself, in grace and in peace, His fallen creature, that sin had set at a distance, God manifests His glory even there where the enemy has triumphed. But God cannot thus bring a sinful creature into His blessed presence without giving him the perception and the consciousness of divine holiness; for it is evident that God cannot change His character, nor lower the standard of His holiness, in order to bring man into relationship with Himself. Morality may suffice between man and man, but there must be holiness for relationship with God. Scripture insists on this throughout.
But this great lesson of holiness supposes another, without which it could not be learned by a sinner at a distance from God. We refer to the revelation of the grace and faithfulness of God. I must know God as a Savior-God before my soul can be in a condition to understand what His holiness requires; therefore the first lines of Scripture declare His infinite goodness, thus preparing the way for the equally important revelation of His holiness. God is Love, and God is Light. The cross of Christ is the explanation of these two great truths, and is also their highest expression, while at the same time they reach on side by side to the resurrection of Christ (particularly so as regards holiness); for He was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from among the dead.” (Rom. 1:4)
In connection with what we have said, we see that the first book of the Bible-Genesis--displays different phases of the faithful goodness of God, His purposes of grace towards man; but ever, of course, on the ground of holiness, yet so presented as to attract the heart of him who knows not God, and to produce confidence in one whom sin has rendered distrustful of God. The two following books, on the contrary, are especially occupied with holiness. Exodus lays the groundwork, and Leviticus, with a few chapters in Numbers, develops the details in connection with the national and priestly order of the children of Israel.
With one exception, and that is in reference to the institution of the Sabbath (chap. 2: 3), the word “holiness,” or to “hallow,” does not occur in Genesis. In truth this book does not treat of redemption nor of the habitation of God amongst men. God comes forth to seek man, He calls him, and keeps him in faithful grace; He justifies him, and accomplishes all His purposes towards him; He produces faith in his soul, nourishes it, and tests it, and thereby makes His servants to walk in communion with Him. Such are some of the precious truths as to the ways of God which are to be found in this first book, and which are characteristic of it; but it is nowhere intimated that God’s thought is to come down and dwell among men. The first twenty-two verses of Heb. 11 give a review of the teachings of this book as regards faith. In Genesis there are two great divisions. The first closes with chapter 11., and develops the great principles of the government of God; the second, which begins with the history of Abraham, speaks of God’s call and His sovereign grace towards His elected ones. Holy men of God were maintained in communion with Him, their faith was fed by the communications He made to them: And they, confessing that they were “strangers and pilgrims” on the earth, sought a “better country,” a “heavenly city,” so that God was not ashamed of being called “their God.” (Heb. 11: 16) Even in the first part of the book we find one of these, Enoch, who received witness during his lifetime that be walked with God, and he was not found; for God had translated him.
Exodus enters upon the great subject of redemption. God will have a people for Himself that He may dwell amongst them; consequently this nation must be holy, for God is holy. (See Ex. 19:4-6; 29:43-46) Hence the state in which God’s grace formed this people is given in detail, as well as their moral condition, and the attitude of their heart toward God. Their deliverance from Egypt, and the power of Pharaoh, occupies a large portion of the book, and this prepares the way morally for the establishment of the sanctuary in which God deigned to dwell in their midst, and of which we have the first mention in chap. 15: 17. (See also chap. 25: 8)
Moses was the chosen vessel raised and prepared by God for the deliverance of His people Israel. To him God revealed the only ground on which He could bring man into relationship with Himself-that of absolute holiness. He showed it to him before He sent him to the Israelites. The flame of fire out of the midst of the bush in the wilderness was the suited figure for enabling Moses to grasp the great lesson God had to teach him, and to cause the words which were said to him to sink deep into his soul: “Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” (Ex. 3:5) The God who was here revealing Himself to Moses was the same who had led the fathers in His perfect grace, and could therefore say to him, “I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob;” so that his affections might be drawn to God by the remembrance of His goodness to the patriarchs. Thus was Moses prepared for the reception of all the teaching expressed in the burning bush. We also see through the whole of his subsequent history how deeply this lesson was en-graven on his heart, and how it formed the basis of all his relations with God. (Comp. Ex. 33; Deut. 4:24;9. 3, &c) God said to him, “I have surely seen the affliction of my people... and I am come down to deliver them.” This involved the near relationship of the people with God, a relationship which could only exist on the ground of HOLINESS. God is LOVE, and HE is LIGHT.
W. J. L.
The Epistle to the Ephesians
Dwelling on the former of these subjects, Paul reminds them of what they had been morally; viz., dead in offenses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the sons of disobedience. That was the condition of the Gentile; and the Jew was really no better, though he had the knowledge of God. Dead in offenses he too was, and had his conversation among the sons of disobedience in the lusts of the flesh, fulfilling the desires of the flesh and of the mind, and was by nature a child of wrath even as the rest. All these found on one common platform, as dead in offenses and active in evil, God, rich in mercy, had quickened with Christ, had raised them up together (believers from Jews and from Gentiles), and made them both to sit in the heavenlies in Christ. How closely are believers here connected with Christ! If the Holy Ghost dwells on the exaltation of Christ, it is to tell us how God has put us in Him in the heavenlies, bringing out the motive which thus actuated Him-His great love wherewith He loved us-and the purpose of it, to show in the ages to come the exceeding riches of His grace in His kindness toward us in Christ Jesus. Saved then by grace through faith, and all this of God, not of works, lest any man should boast, we are created in Christ Jesus unto good works, which God hath before prepared, that we should walk in them. Thus we learn of the depth of ruin in which we were, and of the height to which we have been raised in grace. Dead in sins, needing to a nature in which we could serve God, we are saved, and created in Christ Jesus unto good works, and are in Him now in the heavenlies, waiting for that hour to arrive when we shall be in person with Him there forever.
But divine grace has worked for those once Gentiles in another way. Dispensational distance characterized them; for God had made a difference between His earthly people and all others. What a Gentile’s position was dispensationally we read in 2: 11-12. How that has been changed the apostle goes on to point out: “Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” In His death, as making atonement for sins, those once Jews have a common interest with those once Gentiles. In His death, by which the middle wall of partition has been broken down, which separated dispensationally, by God’s appointment, the Jews from the Gentiles, we have a special interest. Once far off, we are made nigh by His blood, and through Him we both have access by one Spirit unto the Father. Hence all special privileges of the one class over the other are annulled, not by reducing the Jew to the level dispensationally of the Gentile; nor by raising the Gentile to the privileged platform on which the Jew had been put; but by forming in Christ of twain one new man, and by reconciling both unto God in one body through the cross, having slain the enmity thereby. Wherefore, as citizens of God’s kingdom, as forming part of God’s household, and as built on the foundation of the apostles and prophets, Christ Jesus Himself being the chief, corner stone, those once Gentiles are brought nigh in Christ to God, to be stones in that temple, at present building, in which He will dwell forever, and are now builded together for God’s habitation on earth in the Spirit. Such are God’s displays of grace, in which we share who believe on His Son.
The- necessary consequence of the unfolding of all this grace has to be pressed on the recipients of it. But before doing that, the apostle, in a parenthetic way, as it has been pointed out, dwells more at length on the mystery, or secret, kept close from every intelligent creature until revealed to him “For this cause,” he writes, “I Paul, a prisoner of Christ Jesus for you the Gentiles “-a most touching appeal to them and to us. For the Lord Jesus Christ, as he elsewhere writes (Phil. 3:7,8), he suffered the loss of all things. For the Gentiles, as he here reminds them, he was a prisoner at that time. Evidently Paul thought the special grace in which they shared was of great value, and to maintain the truth in connection with it he was willing to endure imprisonment and bonds. Could any one who had been a Gentile have visited Paul in his prison at Rome, and have come away satisfied for himself simply to know Christ as his Savior, without valuing the privileges and the grace which God bestowed on those who believe on the Lord Jesus Christ? One could scarcely fancy that there had been such a man; one could not envy such a one if he had existed. Onesiphorus surely, as he wended his way from Paul’s prison, did not think lightly of the grace and privileges in which, formerly a Gentile, he now shared, and for the maintenance of which Paul was suffering. To have the courage to stand by him was one thing; to have seen him in prison, and to have thought lightly of the privileges, to maintain which for them he was suffering, was another. Remembering that he did thus suffer, should any Christian in our day be contented to have no interest in that especial revelation of God’s mind, because of which the apostle endured so much? This appeal might well challenge each one who reads it even now.
“I Paul, the prisoner of Christ Jesus for you the Gentiles, if ye have heard of the dispensation of the grace of God given me for you-ward.” This calls us to hearken to that which, in the goodness and wisdom of God, was made known to Paul for us; viz., the revelation of the mystery. What that is he briefly tells us; viz., that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ through the gospel. Nothing that God had given to His saints from among the Jews were those formerly Gentiles now to be without. Of the heirship, and of the promise in Christ through the gospel, we have already heard in chap. 1:3-14. The truth of the Body, too, was just touched on (23), practical teaching in connection with which we shall meet with lower down.
Charged then with the communication to others of this revelation, the ministry of the apostle Paul had a, double character. He announced the good news among the Gentiles of the unsearchable riches of the Christ, and enlightened all (not Gentiles only) as to the dispensation of that mystery, hidden from the ages in God, who created all things, and which is now revealed not only for the joy of saints, but also for the manifestation of the manifold wisdom of God to the principalities and powers in the heavenlies by the Church. What is revealed on this earth, so small a part of creation, as concerning the saints, is a subject of interest, as redounding to God’s glory, to all the angelic host; and this was planned by God according to His eternal purpose, which He purposed in Christ Jesus our Lord, in whom we have boldness and access with confidence by the faith of Him.
The mystery stated, and the double character of Paul’s ministry defined, he now prays for the saints to the Father, of whom every family in the heaven and on earth is named, that He would give the saints according to the wealth of His glory to be strengthened with might by His Spirit in the inner man; that the Christ, the center of all God’s ways, might dwell in their hearts by faith; that they, rooted and grounded in love, might be thoroughly able to apprehend, with all the saints, what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge; that they might be filled unto all the fullness of God. His desires thus expressed, he closes the subject with a doxology: “ To Him who is able to do exceeding abundantly above all that we ask or think, to Him be glory in the Church, and in Christ Jesus, unto all the generations of the age of ages; i.e. forever and ever. Amen.”
Exhortations now follow: first, with reference to ecclesiastical relationships (4: 1-16); secondly, as to that which became them as saints (17-v. 20); and thirdly, as to their relations to one another in the family and in the household. (v. 21-6. 9)
Called, as they were, with a calling which gave special privileges to the subjects of it, Paul exhorts them to walk worthy of it. And brought, as the saints were, into such closeness with each other, being God’s habitation by the Spirit, and members together of the body of Christ, Christian graces would be needed to walk worthy of their calling. So Paul characterizes the spirit in which they were to walk, and the end they were steadily to keep in view. On the spirit he dwells in verse 2. It was to be with all lowliness and meekness; these are characteristic of Christ, who is our life. Next the apostle mentions long-suffering, for the full exhibition of which we must turn to God’s ways with man. As God’s children the saints were to comport themselves in their ecclesiastical relations one with another. Then he impresses on them mutual forbearance in love; for this we need the Holy Ghost really working in us. Thus the manifestation of Christ as our life, the proof that we are partakers of the divine nature, and that the Holy Ghost is really working in us-all this would be required for saints to walk worthy of the vocation wherewith they are called. Then the end to be kept in view is stated; (3) viz., to endeavor to keep the unity of the Spirit in the bond of peace, maintaining practically and in peace if possible, the unity formed by the baptism of the Spirit of God. (1 Cor. 12:13) Now unity is seen to be in harmony with the divine mind, whether we look at the Church, the Body of Christ, or whether we contemplate the whole range of profession on earth, or lift up our eyes to survey the universe. “There is one Body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.” (4: 4-6)
But in this unity, which comprises all real Christians, there is seen diversity in the gifts or graces given to each one in the Body of Christ, and in the service looked for from those who compose it. On this Paul next dwells. To every one is given grace or gift according to the measure of the gift of Christ; i.e. as He gives it. And from Him, the ascended One, gifts as apostles, prophets, evangelists, pastors, and teachers, have been given, for (πρὸς) the perfecting of the saints unto (εἰς) n, work of ministry, unto (εἰς) the edifying of the Body of Christ. The perfecting of the saints is the special end in view, and is effected through the gifts by the work of the ministry and the edifying of the Body of Christ. Thus, whilst saintship and church calling are quite distinct lines of truth, no saint could be now perfected without being part of the Body of Christ, nor fully instructed if he stopped short of teaching about the Church of God. So this ministry by the gifts will go on “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. In order that we should be no more babes, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men in unprincipled cunning, with a view to systematized error; but holding the truth in love, may grow up unto Him in all things who is the Head; the Christ, from whom the whole Body, fitted together and connected by every joint of supply, according to the working in the measure of each one part, works for itself the increase of the Body to itself, building up in love.” (8-16) Such is God’s desire and provision for the saints in Christ Jesus. Their perfecting is the end in view, to be effected by the gifts mentioned, the need for which is detailed in verses 13-15; whilst verse 16 has reference to the corporate condition, the Body increasing by the right acting of every joint of supply, according to the working in its measure of each part.
From this he passes on to exhortations with reference to their daily walk as saints; and here nothing is too small to be noticed. The most ordinary morality the Spirit insists on, and that in an epistle which dwells on the highest truths. The moral condition of Gentiles has been described, as well as their former dispensational distance when compared with the privileged place of those once Jews. (2) Now the apostle reminds his readers of the practices of Gentiles in daily life, which these converts were henceforth to avoid. “This I say therefore, and testify in the Lord, that ye, walk not as the Gentiles walk.” Such walked in the vanity of their mind, in darkness and in ignorance. On these points he dwells in 4. 22-v. 2; v. 3-14, 15-21, writing to those who had learned the Christ, having heard Him, and being instructed by Him as the truth is in Jesus. What that is Paul explains in verses 22-24.
Coming to details, the first thing insisted on is to put away lying, and to speak every man truth with his neighbor. The reason assigned for this is in perfect character with the doctrine dwelt on in the previous chapters, “For we are members one of another.” Thus church truth is to be brought into practice in daily life.
Further the apostle warns us against the desires of the mind, and comes down to the mention of stealing, and of watchfulness as to speech. Against both of these the saints are warned in connection with the special teaching of the epistle. The thief is to steal no more, but to labor, that he may have to give to him that needeth. Nothing should proceed from the lips, but that which may minister grace to the hearers. The activity of grace is to characterize him who once plundered others. The profit of his hearers is to be kept in view by him who had previously given license to his tongue. And who were these people to whom he thus writes? They were sealed by the Spirit to the day of redemption. (4: 30) They were God’s children, so were to imitate Him. (4: 32-5:1) They had Christ as their life, and He was to be their example. (v. 2)
Warnings against the workings of the flesh now follow. (v. 3-14) None practicing such filthiness have any inheritance in the kingdom of the Christ and God (5), and because of these things the wrath of God comes on the sons of disobedience. With such they were not to be partakers; for they were formerly “darkness, but now light in the Lord; hence as children of light they should walk: (for the fruit of the light is in all goodness and righteousness and, truth;) proving what is acceptable unto the Lord.” Further, they were to walk not as fools, but as wise. (15-21) Ignorance characterized Gentiles; understanding what the will of the Lord is, was to characterize them. Nor were they to seek for fleshly stimulants, but to be filled with the Holy Ghost, which would manifest itself in the joy they would possess, and the spirit of subjection which would mark them.
This introduces the injunctions concerning relative duties in the family and in the household; wives and husbands, children and fathers, slaves and masters, each receiving their appropriate word. For wives and husbands the example of the Church’s subjection to Christ, and His service and care for it are respectively set forth, the closest of earthly ties being a figure of the relation of Christ with the Church. One sees at a glance the propriety of this being dwelt upon in this epistle. It would lead us, however, beyond the limits of our space to dwell at any length on that wonderful display of love, in which, as part of the Church, we share, a love which moved Christ to give Himself for her, and which moves Him to minister to her, that He may at length present her to Himself, a Church glorious, without spot, wrinkle, or any such thing; but that she should be holy and without blame, thus answering to that which He Himself was, and is. No wonder then, if that is His desire for the Church, that such pains are taken with the different classes who compose it, exhorting them in their different positions and relationships how to walk and to act.
Relative duties in the family and the household having been dwelt on, the apostle turns back to that which concerns them all equally, and exhorts all to be strong in the Lord and in the power of His might, and to take each one for himself, or herself, the whole armor of God to stand against the wiles of the devil. The unceasing service of Christ to the Church we read of in chapter 5. The unceasing watchfulness of the enemy to ensnare or trip up the saints we are reminded of in chapter 6. If the saints are seated in the heavenlies in Christ, the devil is still in the heavenlies likewise. We cannot drive him out as Israel, under Joshua, were to have expelled the Canaanites and the Amorites, &c. But we are to be armed with the panoply of God to maintain our footing where God has placed us. The armor put on, and the one offensive weapon in the hand, the word of God, the sword of the Spirit, used by the Lord in the wilderness, and found sufficient, the constant spirit of dependence which is to characterize each saint is kept before us, and of the interest which all should take in the welfare of the saints, and in the spreading abroad of God’s work by His word, the apostle reminds us; exhorting all to prayer at all times, and to be watching unto it with all perseverance and supplication for all saints, and for him, the prisoner as he was, that he might make known the mystery of the gospel for which he was an ambassador in chains. Who should take a deeper and a more general interest in the work of God on earth than those who are the greatest subjects of divine grace?
New he closes. Counting on their interest in all that concerns him, Tychicus, the bearer of the epistle, was charged to acquaint them with it, and to encourage their hearts. He had inculcated a spirit of love and interest in all the saints. He would himself exemplify it with his concluding words: “ Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in incorruptness.” (Continued from page 28)
C. E. S.