iii. 11.
"Follow after _the sanctification_ without which no man shall see the Lord."--Heb. xii. 14.
"He that is _holy_, let him be made _holy_ still.... The grace of the Lord Jesus be with the _holy ones_. Amen."--Rev. xxii. 11, 21.
O my brother, we are on our way to see G.o.d. We have been invited to meet the Holy One face to face. The infinite mystery of holiness, the glory of the Invisible G.o.d, before which the seraphim veil their faces, is to be unveiled, to be revealed to us. And that not as a thing we are to look upon and to study. But we are to see the Thrice Holy One, the Living G.o.d Himself. G.o.d, the Holy One, will show Himself to us: we are to see G.o.d. Oh, the infinite grace, the inconceivable blessedness! we are to see G.o.d.
We are to see G.o.d, the Holy One. And all our schooling here in the life of holiness is simply the preparation for that meeting and that vision.
"Blessed are the pure in heart, for they shall see G.o.d." "Follow after the sanctification, without which no man shall see the Lord." Since the time when G.o.d said to Israel, "Be ye holy, as I am holy," Holiness was revealed as the only meeting-place between G.o.d and His people. To be holy was to be the common ground on which they were to stand with Him; the one attribute in which they were to be like G.o.d; the one thing that was to prepare them for the glorious time when He would no longer need to keep them away, but would admit them to the full fellowship of His glory, to have the word fulfilled in them: "He that is holy, let him be made yet more holy."
In his second epistle, Peter reminds believers that the coming of the day of the Lord is to be preceded and accompanied by the most tremendous catastrophe--the dissolution of the heavens and the earth. He makes it a plea with them to give diligence that they may be found without spot and blameless in His sight. And he asks them to think and say, under the deep sense of what the coming of the day of G.o.d would be and would bring, what the life of those ought to be who look for such things: "What manner of person ought ye to be in all holy living and G.o.dliness?"
Holiness must be its one, its universal characteristic. At the close of our meditations on G.o.d"s call to Holiness, we may take Peter"s question, and in the light of all that G.o.d has revealed of His Holiness, and all that waits still to be revealed, ask ourselves, "What manner of men ought we to be in all holy living and G.o.dliness?"
Note first the meaning of the question. In the original Greek, the words living and G.o.dliness are plural. Alford says, "_In holy behaviours and pieties_; the plurals mark the holy behaviour and piety _in all its forms and examples_." Peter would plead for a life of holiness pervading the whole man: our behaviours towards men, and our pieties towards G.o.d.
True holiness cannot be found in anything less. Holiness must be the one, the universal characteristic of our Christian life. In G.o.d we have seen that holiness is the central attribute, the comprehensive expression for Divine perfection, the attribute of all the attributes, the all-including epithet by which He Himself, as Redeemer and Father, His Son and His Spirit, His Day, His House, His Law, His Servants, His People, His Name, are marked and known. Always and in everything, in Judgment as in Mercy, in His Exaltation and His Condescension, in His Hiddenness and His Revelation, always and in everything, G.o.d is the Holy One. And the Word would teach us that the reign of Holiness, to be true and pleasing to G.o.d, must be supreme, must be in all holy living and G.o.dliness. There must not be a moment of the day, nor a relation in life; there must be nothing in the outer conduct, nor in the inmost recesses of the heart; there must be nothing belonging to us, whether in worship or in business, that is not holy. The Holiness of Jesus, the Holiness which comes of the Spirit"s anointing, must cover and pervade all. Nothing, nothing may be excluded, if we are to be holy; it must be as Peter said when he spoke of G.o.d"s call--holy in all manner of living; it must be as he says here--"in all holy living and G.o.dliness." To use the significant language of the Holy Spirit: Everything must be done, "worthily of the holy ones," "as becometh holy ones" (Rom. xvi. 3; Eph.
v. 3).
Note, too, the force of the question. Peter says, "Wherefore, beloved, seeing that ye look for these things." Yes, let us think what that means. We have been studying, down through the course of Revelation, the wondrous grace and patience with which G.o.d has made known and made partaker of His holiness, all in preparation for what is to come. We have heard G.o.d, the Holy One, calling us, pleading with us, commanding us to be holy, as He is holy. And we expect to meet Him, and to dwell through eternity in His Light, holy as He is holy. It is not a dream; it is a living reality; we are looking forward to it, as the only one thing that makes life worth living. We are looking forward to Love to welcome us, as with the confidence of childlike love we come as His holy ones to cry, Holy Father!
We have learnt to know Jesus, the Holy One of G.o.d, our Sanctification.
We are living in Him, day by day, as those who are holy in Christ Jesus.
We are drawing on His Holiness without ceasing. We are walking in that will of G.o.d which He did, and which He enables us to do. And we are looking forward to meet Him with great joy, "when He shall come to be glorified in the holy ones, and to be admired in all them that believe."
We have within us the Holy Spirit, the Holiness of G.o.d in Christ come down to be at home within us, as the earnest of our inheritance. He, the Spirit of Holiness, is secretly transforming us within, sanctifying our spirit, soul, and body, to be blameless at His coming, and making us meet for the inheritance of the holy ones in light. We are looking forward to the time when He shall have completed His work, when the body of Christ shall be perfected, and the bride, all filled and streaming with the life and glory of the Spirit within her, shall be set with Him on His throne, even as He sat with the Father on His throne. We hope through eternity to worship and adore the mystery of the Thrice Holy One. Even here it fills our souls with trembling joy and wonder: when G.o.d"s work of making holy is complete, how we shall join in the song, "Holy, Holy, Holy, Lord G.o.d Almighty, which wast, and art, and art to come!"
In preparation for all this the most wonderful events are to take place.
The Lord Jesus Himself is to appear, the power of sin and the world is to be destroyed; this visible system of things is to be broken up; the power of the Spirit is to triumph through all creation; there is to be a new heaven and a new earth, wherein dwelleth righteousness. And holiness is then to be unfolded in ever-growing blessedness and glory in the fellowship of the Thrice Holy: "He that is holy, let him be holy yet more." Surely it but needs the question to be put for each believer to feel and acknowledge its force: "Wherefore, beloved, seeing that ye look for these things, what manner of men ought ye to be in all holy living and G.o.dliness?"
And note now the need and the point of the question. "What manner of persons ought ye to be?" But is such a question needed? Can it be that G.o.d"s holy ones, made holy in Christ Jesus, with the very spirit of holiness dwelling with them, on the way to meet the Holy One in His Glory and Love, can it be that they need the question? Alas! alas! it was so in the time of Peter; it is but too much so in our days too.
Alas! how many Christians there are to whom the very word Holy, though it be the name by which the Father, in His New Testament, loves to call His children more than any other, is strange and unintelligible. And again, alas! for how many Christians there are for whom, when the word is heard, it has but little attraction, because it has never yet been shown to them as a life that is indeed possible, and unutterably blessed. And yet again, alas! for how many are there not, even workers in the Master"s service, to whom the "all holy living and G.o.dliness" is yet a secret and a burden, because they have not yet consented to give up all, both their will and their work, for the Holy One to take and fill with His Holy Spirit. And yet once more, alas! as the cry comes, even from those who do know the power of a holy life, lamenting their unfaithfulness and unbelief, as they see how much richer their entrance into the Holy Life might have been, and how much fuller the blessing they still feel so feeble to communicate to others. Oh, the question is needed! Shall not each of us take it, and keep it, and answer it by the Holy Spirit through whom it came, and then pa.s.s it on to our brethren, that we and they may help each other in faith, and live in joy and hope to give the answer our G.o.d would have?
"Seeing that these things are, then, all to be dissolved, what manner of persons ought we to be in all holy living and G.o.dliness?" Brethren! the time is short. The world is pa.s.sing away. The heathen are perishing.
Christians are sleeping. Satan is active and mighty. G.o.d"s holy ones are the hope of the Church and the world. It is they their Lord can use.
"What manner of persons shall we be in all holy living and G.o.dliness!"
Shall we not seek to be such as the Father commands, "Holy, as He is holy"? Shall we not yield ourselves afresh and undividedly to Him who is our Sanctification, and to His Blessed Spirit, to make us holy in all behaviours and pieties? Oh! shall we not, in thought of the love of our Lord Jesus, in thought of the coming glory, in view of the coming end, of the need of the Church and the world, give ourselves to be holy as He is holy, that we may have power to bless each believer we meet with the message of what G.o.d will do, and that in concert with them we may be a light and a blessing to this perishing world?
I close with the closing words of G.o.d"s Blessed Book, "He which testifieth these things saith, Yea, I come quickly. Amen: Come, Lord Jesus. The grace of the Lord Jesus be with the holy ones. Amen."
BE YE HOLY, AS I AM HOLY.
Most Holy G.o.d! who hast called us to be holy, we have heard Thy voice asking, What manner of persons we ought to be in all holy living and G.o.dliness? With our whole soul we answer in deep contrition and humility: Holy Father! we ought to be so different from what we have been. In faith and love, in zeal and devotion, in Christlike humility and holiness, O Father! we have not been, before Thee and the world, what we ought to be, what we could be. Holy Father! we now pray for all who unite with us in this prayer, and implore of Thee to grant a great revival of True Holiness in us and in all Thy Church. Visit, we beseech Thee, visit all ministers of Thy word, that in view of Thy coming they may take up and sound abroad the question, What manner of persons ought ye to be? Lay upon them, and all Thy people, such a burden under surrounding unholiness and worldliness, that they may not cease to cry to Thee. Grant them such a vision of the highway of holiness, the new and living way in Christ, that they may preach Christ our Sanctification in the power and the joy of the Holy Ghost, with the confident and triumphant voice of witnesses who rejoice in what Thou dost for them.
O G.o.d! roll away the reproach of Thy people, that their profession does not make them humbler or holier, more loving, and more heavenly than others.
O Holy G.o.d! give Thou Thyself the answer to Thy question, and teach us and the world what manner of persons Thy people can be, in the day of Thy power, in the beauty of holiness. We bow our knee to Thee, O Father, that Thou wouldst grant us, according to the riches of Thy glory, to be mightily strengthened in the inner man by the Spirit of Holiness. Amen.
1. What manner of men ought ye to be in all the holy living? This is a question G.o.d has written down for us. Might it not help us if we were to write down the answer, and say how holy we think we ought to be? The clearer and more distinct our views are of what G.o.d wishes, of what He has made possible, of what in reality _ought_ to be, the more definite our acts of confession, of surrender, and of faith can become.
2. Let every believer, who longs to be holy, join in the daily prayer that G.o.d would visit His people with a great outpouring of the Spirit of Holiness. Pray without ceasing that every believer may live as a holy one.
3. "Seeing that _ye look for_ these things." Our life depends, in more than one sense, upon what we look at. "We look not at the things which are seen." It is only as we look at the Invisible and Spiritual, and come under its power, that we shall be what we ought to be in all holy living and G.o.dliness.
4. _Holy in Christ._ Let this be our parting word. However strong the branch becomes, however far away it reaches round the home, out of sight of the vine, all its beauty and all its fruitfulness ever depend upon that one point of contact where it grows out of the vine. So be it with us too. All the outer circ.u.mference of my life has its centre in the ego--the living, conscious I myself, in which my being roots. And this I is rooted in Christ. Down in the depths of my inner life, there is Christ holding, bearing, guiding, quickening me into holiness and fruitfulness. In Him I am, In Him I will abide. His will and commands will I keep; His Love and Power will I trust. And I will daily seek to praise G.o.d that I am Holy in Christ.
NOTES.
NOTE A.
Holiness as Proprietorship.
In a little book--_Holiness, as understood by the Writers of the Bible; A Bible Study by Joseph Agar Beet_--the thought that by Holiness is meant our relation to G.o.d, and the claim He has upon us, has been very carefully worked out. Holy ground was such because "it stood in _special relation_ to Himself." The first-born "were to stand _in a special relation to G.o.d as His property_." So with the entire nation; when G.o.d declares that they shall be holy, He means "that they shall render to Him the devotion He requires." "All holy objects stand in a special relation to G.o.d as His property." The priests are said to sanctify themselves; they did this "by formally placing themselves at G.o.d"s disposal, or by separating themselves from whatever was inconsistent with the service of G.o.d." "When G.o.d declares He is holy, the word must represent the same idea in the hundreds of pa.s.sages in which it is predicated of men and things." "Holiness is _G.o.d"s claim to the ownership_ of men and things; and the objects claimed were called holy.
Now, _G.o.d"s claim_ was a new and wondrous revelation of His nature. To Aaron G.o.d was now the Great Being who had claimed from him a lifelong and exclusive service. _This claim_ was a new era, not only in his everyday life, but in his conception of G.o.d. Consequently the word _holy_, which expressed _Aaron"s relation to G.o.d_, was suitably used to express _G.o.d"s relation to Aaron_. In other words, to Aaron and Israel G.o.d was holy in the sense that He claimed the exclusive ownership of the entire nation. When men yielded to G.o.d the devotion He claimed, they were said to sanctify G.o.d." "Jehovah and Israel stood in special relation to each other; therefore Jehovah was _the Holy One of Israel_, and Israel was _Holy to Jehovah_. This mutual relation rested upon G.o.d"s claim that Israel should specially be His; and this claim implied that in a special manner He would belong to Israel. This claim was a manifestation of the nature of G.o.d." "The peculiar relation arises from G.o.d"s own claim, in consequence of which they stand in a new and solemn relation to Him. This may be called objective holiness. This is the most common sense of the word. In this sense G.o.d sanctified these objects for Himself. But since some of these objects were intelligent beings, and the others were in control of such, the word sanctify denotes these ones" formal surrender of themselves and their possessions to G.o.d. This may be called subjective holiness. From the word holy predicated of G.o.d, we learn that G.o.d"s claim was not merely occasional, but an outflow of His Essence. As the one Being who claims unlimited and absolute ownership and supreme devotion, G.o.d is the Holy One."
In the New Testament the Spirit of G.o.d claims the epithet holy "as being in a very special manner the source and influence of which G.o.d is the one and only aim." Here "our conception of the holiness of G.o.d increases with our increasing perception of the greatness of His claim upon us, and that this claim springs from the very essence of G.o.d. In the incarnate Son of G.o.d we see the full development and realization of the Biblical idea of holiness. We find Him standing in a special relation to G.o.d, and living a life of which the one and only aim is to advance the purposes of G.o.d." We see in Him "holiness in its highest degree, _i.e._ the highest conceivable devotion to G.o.d and to the advancement of His kingdom." "In virtue of His intelligent, hearty, continued appropriation of the Father"s purpose, and in virtue of its realization in all the details of the Saviour"s life, He was called _the Holy One of G.o.d_."
"The word _saint_ is very appropriate as a designation of the followers of Christ; for it declares what G.o.d requires them to be. By calling His people _saints_, G.o.d declares His will that we live a life of which He is the one and only aim. This is the objective holiness of the Church of Christ. In some pa.s.sages holiness is set before the people of G.o.d as a standard for their attainment. In these pa.s.sages _holy_ denotes a realization in man of G.o.d"s purpose that he live a life of which G.o.d is the one and only aim. This is the subjective holiness of G.o.d"s people.
"Holiness is G.o.d"s claim that His creatures use all their powers and opportunities to work out His purposes. Holiness, thus understood, is an attribute of G.o.d. For His claim springs from His nature, even from that love which is the very essence of G.o.d. His love to us moves Him to claim our devotion; for only by absolute devotion to Him can we attain our highest happiness."
"Though without purity we cannot be subjectively holy, yet holiness is much more than purity. Purity is a mere negative excellence; holiness implies the most intense mental and bodily activity of which we are capable. For it is the employment of all our powers and opportunities to advance G.o.d"s purposes."
The question "How we become holy," is answered thus: "Our devotion to G.o.d is a result of inward spiritual contact with Him who once lived a human life on earth, and now lives a glorified human life on the throne, simply and only to work out the Father"s purposes. We live for G.o.d because Christ does so, and because Christ lives in us, and we in Him: the Spirit of Christ is the Agent of the spiritual contact with Christ which imparts to us His life, and reproduces in us His life. He is the bearer of the power as well as of the holiness of Christ."
"That G.o.d claims from His people unreserved devotion to Himself, and that what He claims He works in all who believe it, by His own power operating through the inward presence of the Holy Spirit, placing us in spiritual contact with Christ, is the great doctrine of sanctification by faith."
The same view, that holiness is a relation, had previously been worked out very elaborately by Diestel. In what has been said on redemption and proprietorship as related to holiness (see "Sixth Day"), we have seen what truth there is in the thought. But holiness is something more. What is holy is not only G.o.d-devoted, but G.o.d-accepted, G.o.d-appropriated, G.o.d-possessed. G.o.d not only possesses the heart, but absolutely occupies and fills it with His life. It is this makes it holy.
However much truth there be in the above exposition, it hardly meets our desire for an insight into what is one of the highest attributes of the very Being of G.o.d. When the seraphs worship Him as the Holy One, and in their Thrice Holy reflect something of the deepest mystery of G.o.dhead, it surely means more than merely the expression of G.o.d"s claim as Sovereign Proprietor of all.
The mistake appears to originate in taking first the meaning of the word _holy_ from earthly objects, and then from that deducing that holiness in G.o.d cannot mean more than it does when applied to men. The Scriptures point to the opposite way. When Old and New Testaments say, "Be ye holy, for I am holy, I make holy," they point to G.o.d"s Holiness as the first, both the reason and the source of ours. We ought first to discover what holiness in G.o.d is. When we read at creation of G.o.d"s _sanctifying_ the Sabbath day, we have to do, not with a thought or word of Moses as to what G.o.d had done, but with a Divine revelation of a Power in G.o.d greater and more wonderful than creation, the Power which is later on revealed as the deepest mystery of the Divine Being.
This Holiness in G.o.d, as it appears to me, cannot be a mere relation.
To indicate a relation, tells me nothing positively about the personal character or worth of the related parties. To say that when G.o.d sanctifies men He claims them as His own, does not say what the nature is of the work He does for them and in them, or what the Power by which He does it. And yet that word ought to reveal to me what it is that G.o.d bestows. To say that that claim has its root in His very nature, and in His love, and that holiness is therefore an attribute, makes it an attribute, not like love or wisdom, immanent in the Divine Being, ere creatures were, but simply an effect of Love, moving G.o.d to claim His creatures as His special possession. We should then have no attribute expressive of G.o.d"s moral perfection. Nor would the word holy of the Son and the Spirit any longer indicate that deep and mysterious communication of the very nature and life of G.o.d in which sanctification has its glory. In the Divine holiness we have the highest and inconceivably glorious revelation of the very essence of the Divine Being; in the holiness of the saints the deepest revelation of the change by which their inmost nature is renewed into the likeness of G.o.d.
NOTE B.
On the Word for Holiness.
The proper meaning of the Hebrew word for holy, _kadosh_, is matter of uncertainty. It may come from a root signifying to shine. (So Gesenius, Oehler, Furst, and formerly Delitzsch, on Heb. ii. 11.) Or from another denoting new and bright (Diestel), or an Arabic form meaning to cut, to separate. (So Delitzsch now, on Ps. xxii. 4.) Whatever the root be, the chief idea appears to be not only separate or set apart, for which the Hebrew has entirely different words, but that by which a thing that is separated from others for its worth is distinguished above them. It indicates not only separation as an act or fact, but the superiority or excellence in virtue of which, either as already possessed or sought after, the separation takes place.