In regard to this Holiness, and the way it is to be attained as the result of redemption, there is more than one lesson the sanctifying of the first-born will teach us.
First of all, we want to realize how inseparable redemption and holiness are. Neither can exist without the other. _Only redemption leads to holiness._ If I am seeking holiness, I must abide in the clear and full experience of being a redeemed one, and as such of being owned and possessed by G.o.d. Redemption is too often looked at from its negative side as deliverance from: its real glory is the positive element of being redeemed unto Himself. Full possession of a house means occupation: if I own a house without occupying it, it may be the home of all that is foul and evil. G.o.d has redeemed me and made me His own with the view of getting complete possession of me. He says of my soul, "It is mine," and seeks to have His right of ownership acknowledged and made fully manifest. That will be perfect holiness, where G.o.d has entered in and taken complete and entire possession.[2] It is redemption gives G.o.d His right and power over me; it is redemption sets me free for G.o.d now to possess and bless: it is redemption realized and filling my soul, that will bring me the a.s.surance and experience of all His power will work in me. In G.o.d, redemption and sanctification are one: the more redemption as a Divine reality possesses me, the closer am I linked to the Redeemer-G.o.d, the Holy One.
And just so, _only holiness brings the a.s.surance and enjoyment of redemption_. If I am seeking to hold fast redemption on lower ground, I may be deceived. If I have become unwatchful or careless, I should tremble at the very idea of trusting in redemption apart from holiness as its object. To Israel G.o.d spake, "I brought you up out of the land of Egypt: _therefore_ ye shall be holy, for I am holy." It is G.o.d the Redeemer who made us His own, who calls us too to be holy: let Holiness be to us the most essential, the most precious part of redemption: the yielding of ourselves to Him who has _taken_ us as His own, and has undertaken to _make_ us His own entirely.
A second lesson suggested is the connection between G.o.d"s and man"s working in sanctification. To Moses the Lord speaks, "_Sanctify_ unto me all the first-born." He afterwards says, "_I sanctified_ all the first-born for myself." What G.o.d does He does to be carried out and appropriated through us. When He tells us that we are made holy in Christ Jesus, that we are His holy ones, He speaks not only of His purpose, but of what He has really done; we have been sanctified in the one offering of Christ, and in our being created anew in Him. But this work has a human side. To us comes the call to be holy, to follow after holiness, to perfect holiness. G.o.d has made us His own, and allows us to say that we are His: but He waits for us now to yield Him an enlarged entrance into the secret places of our inner being, for Him to fill it all with His fulness. Holiness is not something we bring to G.o.d or do for Him. Holiness is what there is of G.o.d in us. G.o.d has made us His own in redemption, that He might make Himself our own in sanctification. And our work in becoming holy is the bringing our whole life, and every part of it, into subjection to the rule of this holy G.o.d, putting every member and every power upon His altar.
And this teaches us the answer to the question as to the connection between the sudden and the gradual in sanctification: between its being a thing once for all complete, and yet imperfect and needing to be perfected. What G.o.d sanctifies is holy with a Divine and perfect holiness as His gift: man has to sanctify by acknowledging and maintaining and carrying out that holiness in relation to what G.o.d has made holy. G.o.d sanctified the Sabbath day: man has to sanctify it, that is, to keep it holy. G.o.d sanctified the first-born as His own: Israel had to sanctify them, to treat them and give them up to G.o.d as holy. G.o.d is holy: we are to sanctify Him in acknowledging and adoring and honouring that holiness. G.o.d has sanctified His great name, His name is Holy: we sanctify or hallow that name as we fear and trust and use it as the revelation of His Holiness. G.o.d sanctified Christ: Christ sanctified Himself, manifesting in His personal will and action perfect conformity to the Holiness with which G.o.d had made Him holy. G.o.d has sanctified us in Christ Jesus: we are to be holy by yielding ourselves to the power of that holiness, by acting it out, and manifesting it in all our life and walk. The objective Divine gift, bestowed once for all and completely, must be appropriated as a subjective personal possession; we must cleanse ourselves, perfecting holiness. Redeemed unto holiness: as the two thoughts are linked in the mind and work of G.o.d, they must be linked in our heart and life.
When Isaiah announced the second, the true redemption, it was given to him, even more clearly and fully than to Moses, to reveal the name of G.o.d as "The Redeemer, the Holy One of Israel." The more we study this name, and hallow it, and worship G.o.d by it, the more inseparably will the words become connected, and we shall see how, as the Redeemer is the Holy One, the redeemed are holy ones too. Isaiah says of "the way of holiness," the "redeemed shall walk therein." The redemption that comes out from the Holiness of G.o.d must lead up into it too. We shall understand that to be redeemed in Christ is to be holy in Christ, and the call of our redeeming G.o.d will acquire new meaning: "I am _holy_: _be ye holy_."
BE YE HOLY, FOR I AM HOLY.
O Lord G.o.d! the Holy One of Israel and his Redeemer! I worship before Thee in deep humility. I confess with shame that I so long sought Thee more as the Redeemer than as the Holy One. I knew not that it was as the Holy One Thou hadst redeemed, that redemption was the outcome and the fruit of Thy Holiness; that a partic.i.p.ation in Thy Holiness was its one purpose and its highest beauty. I only thought of being redeemed from bondage and death: like Israel, I understood not that without fellowship and conformity to Thyself redemption would lose its value.
Most holy G.o.d! I praise Thee for the patience with which Thou bearest with the selfishness and the slowness of Thy redeemed ones. I praise Thee for the teaching of the Spirit of Thy Holiness, leading Thy saints, and me too, to see how it is Thy Holiness, and the call to become partaker of it, that gives redemption its value; how it is for Thyself as the Holy One, to be Thine own, possessed and sanctified of Thee, that we are redeemed.
O my G.o.d! with a love and a joy and a thanksgiving that cannot be uttered, I praise Thee for Christ, who has been made unto us of Thee sanctification and redemption. In Him Thou art my Redeemer, my Holy One.
In Him I am Thy redeemed, Thy holy one. O G.o.d! in speechless adoration I fall down to worship the love that pa.s.seth knowledge, that hath done this for us, and to believe that in one who is now before Thee, holy in Christ, Thou wilt fulfil all Thy glorious purposes according to the greatness of Thy power. Amen.
1. "Redemption through His blood." The blood we meet at the threshold of the pathway of Holiness. For it is the blood of the sacrifice which the fire of G.o.d consumed, and yet could not consume. That blood has such power of holiness in it, that we read, "Sanctified by His own blood." Always think of holiness, or pray for it, as one redeemed by blood. Live under the covering of the blood in its daily cleansing power.
2. It is only as we know the Holiness of G.o.d as Fire, and bow before His righteous judgment, that we can appreciate the preciousness of the blood or the reality of the redemption. As long as we only think of the love of G.o.d as goodness, we may aim at being good; faith in G.o.d who redeems will waken in us the need and the joy of being _holy in Christ_.
3. Have you understood the right of property G.o.d has in what He has redeemed? Have you heard a voice say, _Mine. Thou art Mine._ Ask G.o.d very humbly to speak it to you. Listen very gently for it.
4. The holiness of the creature has its origin in the Divine will, in the Divine election, redemption, and possession. Give yourself up to this will of G.o.d and rejoice in it.
5. As G.o.d created, so He redeemed, to sanctify. Have great faith in Him for this.
6. Let G.o.d have the entire possession and disposal of you.
Holiness is His; our holiness is to let Him, the Holy One, be all.
[2] See Note A on Holiness as Proprietorship.
Sixth Day.
HOLY IN CHRIST.
Holiness and Glory.
"Who is like unto Thee, O Lord! among the G.o.ds?
Who is like unto Thee, _glorious in holiness_, Fearful in praises, doing wonders?
Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of _Thy holiness_ ...
_The holy place_, O Lord, which Thy hands have established."
--Ex. xv. 11-17.
In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of G.o.d Himself. _He is_ glorious in holiness: and it is to the dwelling-place of _His Holiness_ that He is guiding His people.
Let us first note the expression used here: glorious in holiness.
Throughout Scripture we find the glory and the holiness of G.o.d mentioned together. In Ex. xxix. 43 we read, "And the tent shall be _made holy_ by my _glory_," that glory of the Lord of which we afterwards read that it filled the house. The glory of an object, of a thing or person, is its intrinsic worth or excellence: to glorify is to remove everything that could hinder the full revelation of that excellence. In the Holiness of G.o.d His glory is hidden; in the glory of G.o.d His Holiness is manifested: His glory, the revelation of Himself as the Holy One, would make the house holy. In the same way the two are connected in Lev. x. 3, "I will be _sanctified_ in them that come nigh unto me, and before all the people I will be _glorified_." The acknowledgment of His Holiness in the priests would be the manifestation of His glory to the people. So, too, in the song of the Seraphim (Isa. vi. 3), "_Holy, holy, holy_, Lord G.o.d of Hosts: the whole earth is full of His _glory_." G.o.d is He who dwelleth in a light that is unapproachable, whom no man hath seen or can see: it is the _light_ of the knowledge of the _glory_ of G.o.d that He gives into our hearts. The glory is that which can be seen and known of the invisible and unapproachable light: that light itself, and the glorious fire of which that light is the shining out, that light is the Holiness of G.o.d. Holiness is not so much an attribute of G.o.d, as the comprehensive summary of all His perfections.
It is on the sh.o.r.e of the Red Sea that Israel thus praises G.o.d: "Who is like unto Thee, O Lord! Who is like unto Thee, glorious in holiness?" He is the Incomparable One, there is none like Him. And wherein has He proved this, and revealed the glory of His Holiness? With Moses in h.o.r.eb we saw G.o.d"s glory in the fire, in its double aspect of salvation and destruction: consuming what could not be purified, purifying what was not consumed. We see it here too in the song of Moses: Israel sings of judgment and of mercy. The pillar of fire and of the cloud came between the camp of the Egyptians and the camp of Israel: it was a cloud and darkness to those, but it gave light by night to these. The two thoughts run through the whole song. But in the two verses that follow the ascription of holiness, we find the sum of the whole. "Thou stretchedst out Thy right hand: the earth swallowed them." "The Lord looked forth upon the host of the Egyptians from the pillar of fire and discomfited them." This is the glory of Holiness as judgment and destruction of the enemy. "Thou in Thy mercy hast led _Thy people_ which thou hast redeemed. Thou hast guided _them_ in Thy strength to the habitation of Thy Holiness." This is the glory of Holiness in mercy and redemption--a Holiness that not only delivers but guides to the habitation of holiness, where the Holy One is to dwell with and in His people. In the inspiration of the hour of triumph it is thus early revealed that the great object and fruit of redemption, as wrought out by the Holy One, is to be His indwelling: with nothing short of this can the Holy One rest content, or the full glory of His Holiness be made manifest.
And now, observe further, how, as it is in the redemption of His people that G.o.d"s Holiness is revealed, so it is in the song of redemption that the personal ascription of Holiness to G.o.d is found. We know how in Scripture, after some striking special interposition of G.o.d as Redeemer, the special influence of the Spirit is manifested in some song of praise. It is remarkable how it is in these outbursts of holy enthusiasm, G.o.d is praised as the Holy One. See it in the song of Hannah (1 Sam. ii. 2), "There is none holy as the Lord." The language of the Seraphim (Isa. vi.) is that of a song of adoration. In the great day of Israel"s deliverance the song will be, "The Lord Jehovah is become my strength and song. Sing unto the Lord, for He hath done excellent things. Cry aloud and shout, thou inhabitant of Zion, for great is _the Holy One_ of Israel in the midst of thee." Mary sings, "For He that is mighty hath done great things to me: and _holy_ is His name." The book of Revelation reveals the living creatures giving glory and honour and thanks to Him that sitteth on the throne; "and they have no rest day and night, saying, Holy, holy, holy is the Lord G.o.d, the Almighty, which was, and which is, and which is to come." And when the song of Moses and of the Lamb is sung by the sea of gla.s.s, it will still be, "Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy." It is in the moments of highest inspiration, under the fullest manifestation of G.o.d"s redeeming power, that His servants speak of His Holiness. In Ps. xcvii. we read, "Rejoice in the Lord, ye righteous, and give thanks at the remembrance of His Holiness." And in Ps. xcix., which has, with its thrice repeated holy, been called the echo on earth of the Thrice Holy of heaven, we sing--
Let them praise Thy great and terrible name.
HOLY IS HE.
Exalt ye the Lord our G.o.d, and worship at His footstool: HOLY IS HE.
Exalt ye the Lord our G.o.d, and worship at His holy hill: For the Lord our G.o.d is HOLY.
It is only under the influence of high spiritual elevation and joy that G.o.d"s holiness can be fully apprehended or rightly worshipped. The sentiment that becomes us as we worship the Holy One, that fits us for knowing and worshipping Him aright, is the spirit of praise that sings and shouts for joy in the experience of His full salvation.
But is not this at variance with the lesson we learnt at h.o.r.eb, when G.o.d spake, "Draw not nigh hither: put off thy shoes," and where Moses feared and hid his face? And is not this in very deed the posture that becomes us as creatures and sinners? It is indeed: and yet the two sentiments are not at variance: rather they are indispensable to each other; the fear is the preparation for the praise and the glory. Or is it not that same Moses who hid his face and feared to look upon G.o.d, who afterwards beheld His glory until his own face shone with a brightness that men could not bear to look upon? And is not the song that sings here of G.o.d as glorious in holiness, also the song of Moses who feared and hid his face? Have we not seen in the fire, and in G.o.d, and specially in His Holiness, the twofold aspect; consuming and purifying, repelling and attracting, judging and saving, with the latter in each case not only the accompaniment but the result of the former? And so we shall find that the deeper the humbling and the fear in G.o.d"s Holy Presence, and the more real and complete the putting off of all that is of self and of nature, even to the putting off, the complete death of the old man and his will, the more hearty the giving up to be consumed of what is sinful, the deeper and fuller will be the praise and joy with which we daily sing our song of redemption: "Who is like unto Thee, O Lord, glorious in holiness, fearful in praises, doing wonders?"
"_Glorious_ in holiness; _fearful_ in praises:" the song itself harmonizes the apparently conflicting elements. Yes, I will sing of judgment and of mercy. I will rejoice with trembling as I praise the Holy One. As I look upon the two sides of His Holiness, as revealed to the Egyptians and the Israelites, I remember that what was there separated is in me united. By nature I am the Egyptian, an enemy doomed to destruction; by grace, an Israelite chosen for redemption. In me the fire must consume and destroy; only as judgment does its work, can mercy fully save. It is only as I tremble before the Searching Light and the Burning Fire and the Consuming Heat of the Holy One, as I yield the Egyptian nature to be judged and condemned and slain, that the Israelite will be redeemed to know aright his G.o.d as the G.o.d of salvation, and to rejoice in Him.
Blessed be G.o.d! the judgment is past. In Christ, the burning bush, the fire of the Divine Holiness did its double work: in Him sin was condemned in the flesh; in Him we are free. In giving up His will to the death, and doing G.o.d"s will, Christ sanctified Himself; and in that will we are sanctified too. His crucifixion, with its judgment of the flesh, His death, with its entire putting off of what is of nature, is not only for us, but is really ours; a life and a power working within us by His Spirit. Day by day we abide in Him. Tremblingly but rejoicingly we take our stand in Him, for the Power of Holiness as Judgment to vindicate within us its fierce vengeance against what is sin and flesh, and so to let the Power of Holiness as Redemption accomplish that glorious work that makes us give thanks at the remembrance of His Holiness. And so the shout of Salvation rings ever deeper and truer and louder through our life, "Who is like unto Thee, O Lord, among the G.o.ds? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?"
BE YE HOLY, AS I AM HOLY.
"_Who_ is like unto Thee, O Lord! glorious in holiness, fearful in praises, doing wonders?" With my whole heart would I join in this song of redemption, and rejoice in Thee as the G.o.d of my salvation.
O my G.o.d! let Thy Spirit, from whom these words of holy joy and triumph came, so reveal within me the great redemption as a personal experience, that my whole life may be one song of trembling and adoring wonder.
I beseech Thee especially, let my whole heart be filled with Thyself, glorious in holiness, fearful in praises, who alone doest wonders. Let the fear of Thy Holiness make me tremble at all there is in me of self and flesh, and lead me in my worship to deny and crucify my own wisdom, that the Spirit of Thy Holiness may breathe in me. Let the fear of the Lord give its deep undertone to all my coming in and going out in Thy Holy Presence. Prepare me thus for giving praise without ceasing at the remembrance of Thy holiness. O my G.o.d! I would rejoice in Thee as my Redeemer, MY HOLY ONE, with a joy unspeakable and full of glory. As my Redeemer, Thou makest me holy. With my whole heart do I trust Thee to do it, to sanctify me wholly. I do believe in Thy promise. I do believe in Thyself, and believing I receive Thee, the Holy One, my Redeemer.
Who is like unto Thee, O Lord! glorious in holiness, fearful in praises, doing wonders?
1. _G.o.d"s Holiness as Glory._ G.o.d is glorified in the holiness of His people. True holiness always gives glory to G.o.d alone.
Live to the glory of G.o.d: that is holiness. Live holily: that will glorify G.o.d. To lose sight of self, and seek only G.o.d"s glory, is holiness.
2. _Our Holiness as Praise._ Praise gives glory to G.o.d, and is thus an element of holiness. "Thou art holy, Thou that inhabitest the praises of Israel."
3. G.o.d"s Holiness, His holy redeeming love, is cause of unceasing joy and praise. Praise G.o.d every day for it. But you cannot do this unless you live in it. May G.o.d"s holiness become so glorious to us, as we understand that whatever we see of His glory is just the outshining of His holiness, that we cannot help rejoicing in it, and in Him the Holy One.