1. Let us pray very earnestly that our interest in the study of holiness may not be a thing of the intellect or the emotions, but of the will and the life, seen of all men in the daily walk and conversation. ‘Abounding in love,’ ‘unblameable in holiness,’ will give favour with God and man.
2. ‘God is Love;’ Creation is the outflow of love. Redemption is the sacrifice and the triumph of love. Holiness is the fire of love. The beauty of the life of Jesus is love. All we enjoy of the Divine we owe to love. Our holiness is not God’s, is not Christ’s, if we do not love.
3. ‘Love seeketh not its own.’ ‘Love never faileth.’ ‘Love is the fulfilling of the law.’ ‘The greatest of these is love.’ ‘The end of the commandment is love.’ To love God and man is to be holy. In the intercourse of daily life, holiness can have its simple and sweet beginnings and its exercise; so, in its highest attainment, holiness is love made perfect.
4. Faith has all its worth from love, from the love of God, whence it draws and drinks, and the love to God and man which streams out of it. Let us be strong in faith, then shall we abound in love.
5. ‘The love of God hath been shed abroad in our hearts by the Holy Ghost which was given unto us.’ Let this be our confidence.
[p227]
Twenty-sixth Day.
Contents
HOLY IN CHRIST.
Holiness and the Will of God.
‘This is the will of God, even your sanctification.’—1 Thess. iv. 3.
‘Lo, I am come to do Thy will. By which will we have been sanctified, through the offering of the body of Jesus Christ once for all.’—Heb. x. 9, 10.
In the will of God we have the union of His Wisdom and Power. The Wisdom decides and declares what is to be: the Power secures the performance. The declarative will is only one side; its complement, the executive will, is the living energy in which everything good has its origin and existence. So long as we only look at the will of God in the former light, as law, we feel it a burden, because we have not the power to perform—it is too high for us. When faith looks to the Power that works in God’s will, and carries it out, it has the courage to accept it and fulfil it, because it knows God Himself is working it out. The surrender in faith to the Divine will as Wisdom thus becomes the pathway to the experience of it as a Power. ‘He [p228] doeth according to His will,’ is then the language not only of forced submission, but of joyful expectation.
‘This is the will of God, your sanctification.’ In the ordinary acceptation of these words, they simply mean that among many other things that God has willed, sanctification is one; it is something in accordance with His will. This thought contains teaching of great value. God very distinctly and definitely has willed your sanctification: your sanctification has its source and certainty in its being God’s will. We are ‘elect in sanctification of the Spirit,’ ‘chosen to be holy;’ the purpose of God’s will from eternity, and His will now, is our sanctification. We have only to think of what we said of God’s will being a Divine power that works out what His wisdom has chosen, to see what strength this truth will give to our faith that we shall be holy: God wills it, and will work it out for all and in all who do not resist it, but yield themselves to its power. Seek your sanctification, not only in the will of God, as a declaration of what He wants you to be, but as a revelation of what He Himself will work out in you.
There is, however, another most precious thought suggested. If our sanctification be God’s will, its central thought and its contents, every part of that will must bear upon it, and the sure entrance to sanctification will be the hearty acceptance of the will of God in all things. To be one with God’s will is to be holy. Let him who would be holy take his place here and ‘stand in all the will of God.’ He will there [p229] meet God Himself, and be made partaker of His Holiness, because His will works out its purpose in power to each one who yields himself to it. Everything in a life of holiness depends upon our being in the right relation to the will of God.
There are many Christians to whom it appears impossible to think of their accepting all the will of God, or of their being one with it. They look upon the will of God in its thousand commands, and its numberless providential orderings. They have sometimes found it so hard to obey one single command, or to give up willingly to some light disappointment. They imagine that they would need to be a thousandfold holier and stronger in grace, before venturing to say that they do accept all God’s will, whether to do or to bear. They cannot understand that all the difficulty comes from their not occupying the right standpoint. They are looking at God’s will as at variance with their natural will, and they feel that that natural will will never delight in all God’s will. They forget that the new man has a renewed will. This new will delights in the will of God, because it is born of it. This new will sees the beauty and the glory of God’s will, and is in harmony with it. If they are indeed God’s children, the very first impulse of the spirit of a child is surely to do the will of the Father in heaven. And they have but to yield themselves heartily and wholly to this spirit of sonship, and they need not fear to accept God’s will as theirs.
The mistake they make is a very serious one. [p230] Instead of living by faith they judge by feeling, in which the old nature speaks and rules. It tells them that God’s will is often a burden too hard to be borne, and that they never can have the strength to do it. Faith speaks differently. It reminds us that God is Love, and that His will is nothing but Love revealed. It asks if we do not know that there is nothing more perfect or beautiful in heaven or earth than the will of God. It shows us how in our conversion we have already professed to accept God as Father and Lord. It assures us, above all, that if we will but definitely and trustingly give ourselves to that will which is Love, it will as Love fill our hearts and make us delight in it, and so become the power that enables us joyfully to do and to bear. Faith reveals to us that the will of God is the power of His love, working out its plan in Divine beauty in each one who wholly yields to it.
And which shall we now choose? And where shall we take our place? Shall we attempt to accept Christ as a Saviour without accepting His will? Shall we profess to be the Father’s children, and yet spend our life in debating how much of His will we shall perform? Shall we be content to go on from day to day with the painful consciousness that our will is not in harmony with God’s will? Or shall we not at once and for ever give up our will as sinful to His,—to that Will which He has already written on our heart? This is a thing that is possible. It can be done. In a simple, definite transaction with God, we can say that we do accept His holy will to be [p231] ours. Faith knows that God will not pass such a surrender unnoticed, but accept it. In the trust that He now takes us up into His will, and undertakes to breathe it into us, with the love and the power to perform it—in this faith let us enter into God’s will, and begin a new life; standing in, abiding in the very centre of this most holy will.
Such an acceptance of God’s will prepares the believer, through the Holy Spirit, to recognise and know that will in whatever form it comes. The great difference between the carnal and the spiritual Christian is that the latter acknowledges God, under whatever low and poor and human appearances He manifests Himself. When God comes in trials which can be traced to no hand but His, he says, ‘Thy will be done.’ When trials come through the weakness of men or his own folly, when circumstances appear unfavourable to his religious progress, and temptations threaten to be too much for him and to overcome him, he learns first of all to see God in everything, and still to say, ‘Thy will be done.’ He knows that a child of God cannot possibly be in any situation without the will of His Heavenly Father, even when that will has been to leave him to his own wilfulness for a time, or to suffer the consequences of his own or others’ sin. He sees this, and in accepting his circumstances as the will of God to try and prove him, he is in the right position for now knowing and doing what is right. Seeing and honouring God’s will thus in everything, he learns always to abide in that will.
He does so also by doing that will. As his [p232] spiritual discernment grows to say of whatever happens, ‘All things are of God,’ so he grows too in wisdom and spiritual understanding to know the will of God as it is to be done. In the indications of conscience and of Providence, in the teaching of the word and the Spirit, he learns to see how God’s will has reference to every part and duty of life, and it becomes his joy, in all things, to live, ‘doing the will of God from the heart, as unto the Lord and not unto men.’ ‘Labouring fervently in prayer to stand complete and fully assured in all the will of God,’ he finds how blessedly the Father has accepted his surrender, and supplies all the light and strength that is needed that His will may be done by him on earth as it is in heaven.
Let me ask every reader to say to a Holy God, whether he has indeed given himself to Him to be made holy? Whether he has accepted, and entered into, and is living in, the good and perfect will of God? The question is not, whether, when affliction comes, he accepts the inevitable and submits to a will he cannot resist. But whether he has chosen the will of God as his chief good, and has taken the life-principle of Christ to be his: ‘I delight to do Thy will, O God.’ This was the holiness of Christ, in which He sanctified Himself and us, the doing God’s will. ‘In which will we have been sanctified.’ It is this will of God which is our sanctification.
Brother! are you in earnest to be holy? wholly possessed of God? Here is the path. I plead with [p233] you not to be afraid or to hold back. You have taken God to be your God; have you really taken His will to be your will? Oh, think of the privilege, the blessedness, of having one will with God! and fear not to surrender yourself to it most unreservedly. The will of God is, in every part of it, and in all its Divine power, your sanctification.
Be ye holy, as I am holy.
Blessed Father! I come to say that I see that Thy will is my sanctification, and there alone I would seek it. Graciously grant that, by Thy Holy Spirit which dwelleth in me, the glory of that will, and the blessedness of abiding in it, may be fully revealed to me.
Teach me to know it as the Will of Love, purposing always what is the very best and most blest for Thy child. Teach me to know it as the Will of Omnipotence, able to work out its every counsel in me. Teach me to know it in Christ, fulfilled perfectly on my behalf. Teach me to know it as what the Spirit wills and works in each one who yields to Him.
O my Father! I acknowledge Thy claim to have Thy will alone done, and am here for it to do with me as Thou pleasest. With my whole heart I enter into it, to be one with it for ever. Thy Holy Spirit can maintain this oneness without interruption. I trust Thee, my Father, step by step, to let the light of Thy will shine in my heart and on my path, through that Spirit.
[p234]
May this be the holiness in which I live, that I
forget and lose self in pleasing and honouring Thee.
Amen.
1. Make it a study, in meditation and prayer and worship, to get a full impression of the Majesty, the Perfection, the Glory of the Will of God, with the privilege and possibility of living in it.
2. Study it, too, as the expression of an infinite Love and Fatherliness; its every manifestation full of loving-kindness. Every providence is God’s will; whatever happens, meet God in it in humble worship. Every precept is God’s will; meet God in it with loving obedience. Every promise is God’s will; meet God in it with full trust. A life in the will of God is rest and strength and blessing.
3. And forget not, above all, to believe in its Omnipotent Power. He worketh all things after the counsel of His will. In nature and those who resist Him, without their consent. In His children, according to their faith, and as far as they will it. Do believe that the will of God will work out its counsel in you, as you trust it to do so.
4. This will is Infinite Benevolence and Beneficence revealed in the self-sacrifice of Jesus. Live for others: so can you become an instrument for the Divine will to use (Matt. xviii. 14; John vi. 39, 40). Yield yourselves to this redeeming will of God, that it may get full possession, and work out through you too its saving purpose.
5. Christ is just the embodiment of God’s will: He is, God’s will done. Abide in Him, by abiding in, by doing heartily and always, the will of God. A Christian is, like Christ, a man given up to the Will of God.
[p235]
Twenty-seventh Day.
Contents
HOLY IN CHRIST.
Holiness and Service.
‘If a man therefore cleanse himself from these, he shall be a vessel unto honour, sanctified, meet for the Master’s use, prepared unto every good work.’—2 Tim. ii. 21.
‘A holy priesthood, to offer up spiritual sacrifices. A holy nation, that ye may show forth the excellences of Him who called you out of darkness into His marvellous light.’—1 Pet. ii. 5, 9.
Through the whole of Scripture we have seen that whatever God sanctifies is to be used in the service of His Holiness. His Holiness is an infinite energy that only finds its rest in making holy: to the revelation of what He is in Himself, ‘I the Lord am holy,’ God continually adds the declaration of what He does, ‘I am the Lord that make holy.’ Holiness is a burning fire that extends itself, that seeks to consume what is unholy, and to communicate its own blessedness to all that will receive it. Holiness and selfishness, holiness and inactivity, holiness and sloth, holiness and helplessness, are utterly irreconcilable. [p236] Whatever we read of as holy, was taken into the service of the Holiness of God.
Let us just look back on the revelation of what is holy in Scripture. The seventh day was made holy, that in it God might make His people holy. The tabernacle was holy, to serve as a dwelling for the Holy One, as the centre whence His Holiness might manifest itself to the people. The altar was most holy, that it might sanctify the gifts laid on it. The priests with their garments, the house with its furniture and vessels, the sacrifices and the blood,—whatever bore the name of holy had a use and a purpose. Of Israel, whom God redeemed from Egypt that they might be a holy nation, God said, ‘Let my people go, that they may serve me.’ The holy angels, the holy prophets and apostles, the holy Scriptures,—all bore the title as having been sanctified for the service of God. Our Lord speaks of Himself ‘as the Son, whom the Father sanctified and sent into the world.’ And when He says, ‘I sanctify myself,’ He adds at once the purpose: it is in the service of the Father and His redeemed ones,—‘that they themselves may be sanctified in truth.’ And can it be thought possible, now that God, in Christ the Holy One, and in the Holy Spirit, is accomplishing His purpose, and gathering a people of saints, ‘holy ones,’ ‘made holy in Christ,’ that now holiness and service would be put asunder? Impossible! Here first we shall fully realize how essential they are to each other. Let us try and grasp their mutual relation. We are only made [p237] holy that we may serve. We can only serve as we are holy.
Holiness is essential to effectual service. In the Old Testament we see degrees of holiness, not only in the holy places, but as much in the holy persons. In the nation, the Levites, the priests, and then the High Priest, there is an advance from step to step: as in each succeeding stage the circle narrows, and the service is more direct and entire, so the holiness required is higher and more distinct. It is even so in this more spiritual dispensation: the more of holiness, the greater the fitness for service; the more there is of true holiness, the more there is of God, and the more true and deep is the entrance He has had into the soul. The hold He has on the soul to use it in His service is more complete.
In the Church of Christ there is a vast amount of work done which yields very little fruit. Many throw themselves into work in whom there is but little true holiness, little of the Holy Spirit. They often work most diligently, and, as far as human influence is concerned, most successfully. And yet true spiritual results in the building up of a holy temple in the Lord are but few. The Lord cannot work in them, because He has not the mastery of their inner life. His personal indwelling and fellowship, the rest of His Holy Presence, His Holiness reigning and ruling in the heart and life,—to all these they are comparative strangers. It has been rightly said that work is the cure for spiritual poverty and disease; to some believers who had been seeking [p238] holiness apart from service, the call to work has been an unspeakable blessing. But to many it has only been an additional blind to cover up the terrible want of heart-holiness and heart-fellowship with the living God. They have thrown themselves into work more earnestly than ever, and yet have not in their heart the rest-giving and refreshing witness that their work is acceptable and accepted.
My brother! listen to the message. ‘If a man cleanse himself, he shall be a vessel unto honour, sanctified, meet for the Master’s use, prepared unto every good work.’ You cannot have the law of service more clearly or beautifully laid down. A vessel of honour, one whom the King will delight to honour, must be a vessel cleansed from all defilement of flesh and spirit. Then only can it be a sanctified vessel, possessed and indwelt by God’s Holy Spirit. So it becomes meet for the Master’s use. He can use it, and work in it, and wield it. And so, clean and holy, and yielded into the Master’s hands, we are Divinely prepared for every good work. Holiness is essential to service. If service is to be acceptable to God, and effectual for its work on souls, and to be a joy and a strength to ourselves, we must be holy. The will of God must first live in us, if it is to be done by us.
How many faithful workers there are, mourning the want of power; longing and praying for it, and yet not obtaining it! They have spent their strength more in the outer court of work and service, than in the inner life of fellowship and faith. They [p239] truly have never understood that only as the Master gets possession of them, as the Holy Spirit has them at His disposal, can He use them, can they have true power. They often long and cry for what they call a baptism of power. They forget that the way to have God’s power in us is for ourselves to be in His power. Put yourself into the power of God; let His holy will live in you; live in it and in obedience to it, as one who has no power to dispose of himself; let the Holy Spirit dwell within, as in His Holy Temple, revealing the Holy One on the throne, ruling all; He will without fail use you as a vessel of honour, sanctified and meet for the Master’s use. Holiness is essential to effectual service.
And service is no less essential to true holiness. We have repeated it so often: Holiness is an energy, an intense energy of desire and self-sacrifice, to make others partakers of its own purity and perfection. Christ sacrificed Himself—wherein did that sacrifice consist, and what was its aim? He sanctified Himself that we might be sanctified too. A holiness that is selfish is a delusion. True holiness, God’s holiness in us, works itself out in love, in seeking and loving the unholy, that they may become holy too. Self-sacrificing love is of the very essence of holiness. The Holy One of Israel is its Redeemer. The Holy One of God is the dying Saviour. The Holy Spirit of God makes holy. There is no holiness in God but what is most actively engaged in loving and saving and blessing. It must be so in us too. Let every thought of holiness, [p240] every act of faith or prayer, every effort in pursuit of it, be animated by the desire and the surrender to the Holiness of God for use in the attaining of its object. Let your whole life be one distinctly and definitely given up to God for His use and service. Your circumstances may appear to be unfavourable. God may appear to keep the door closed against your working for Him in the way you would wish; your sense of unfitness may be painful. Still, let it be a matter settled between God and the soul, that your longing for holiness is that you may be fitter for Him to use, and that what He has given you of His Holiness in Christ and the Spirit is all at His disposal, waiting to be used. Be ready for Him to use; live out, in a daily life of humble, self-denying, loving service of others, what grace you have received. You will find that in the union and interchange of worship and work, God’s Holiness will rest upon you.
‘The Father sanctified the Son, and sent Him into the world.’ The world is the place for the sanctified one, to be its light, its salt, its life. We are ‘sanctified in Christ Jesus,’ and sent into the world too. Oh, let us not fear to accept our position—our double position; in the world, and in Christ! In the world, with its sin and sorrow, with its thousands of needs touching us at every point, and its millions of souls all waiting for us. And in Christ too. For the sake of that world we ‘have been sanctified in Christ,’ we are ‘holy in Christ,’ [p241] we have ‘the spirit of sanctification’ dwelling in us. As a holy salt in a sinful world, let us give ourselves to our holy calling. Let us come nearer and nearer to God who has called us. Let us root deeper and deeper in Christ our sanctification, in whom we are of God. Let us enter more firmly and more fully into that faith in Him in whom we are, by which our whole life will be covered and taken up in His. Let us beseech the Father to teach us that His Holy Spirit does dwell in us every moment, making, if we live by faith, Christ with His Holiness, our home, our abode, our sure defence, and our infinite supply. As He which hath called us is holy, let us be holy in His own Son, through His own Spirit, and the fire of His Holy Love will work through us its work of judging and condemning, of saving and sanctifying. A sanctified soul God will use to save.
Be ye holy, as I am holy.
Blessed Master! I thank Thee for being anew reminded of the purpose of Thy Redeeming Love. Thou gavest Thyself that Thou mightest cleanse for Thyself a people of Thine own, zealous in good works. Thou wouldest make of each of us a vessel of honour, cleansed and sanctified, meet for Thy use, and prepared for every good work.
Blessed Lord! write the lessons of Thy word deep in my heart. Teach me and all Thy people that if we would work for Thee, if we would have Thee [p242] work in us, and use us, we must be very holy, holy as God is holy. And that if we would be holy, we must be serving Thee. It is Thy own Spirit, by which Thou dost sanctify us to use us, and dost sanctify in using. To be entirely possessed of Thee is the path to sanctity and service both.
Most Holy Saviour! we are in Thee as our sanctification: in Thee we would abide. In the rest of a faith that trusts Thee for all, in the power of a surrender that would have no will but Thine, in a love that would lose itself to be wholly Thine, Blessed Jesus, we do abide in Thee. In Thee we are holy: in Thee we shall bear much fruit.
Oh, be pleased to perfect Thine own work in us! Amen.
1. It is difficult to make it clear in words how growth in holiness will simply reveal itself as an increasing simplicity and self-forgetfulness, accompanied by the restful and most blessed assurance that God has complete possession of us and will use us. We pass from the stage in which work presses as an obligation; it becomes the joy of fruit-bearing; faith’s assurance that He is working out His will through us.
2. It has sometimes been said that people might be better employed in working for God than attending Holiness Conventions. This is surely a misunderstanding. It was before the throne of the Thrice Holy One, and as he heard the Seraphim sing of God’s Holiness, that the prophet said, ‘Here am I, send me.’ As the mission of Moses, and Isaiah, and the Son, whom the Father sanctified and sent, each had its origin in the revelation of God’s Holiness, our missions will receive new power as they are more directly born out of the worship of God as the Holy One, and baptized into the Spirit of Holiness.
3. Let every worker take time to hear God’s double call. If you would work, be very holy. If you would be holy, give yourself to God to use in His work.
4. Note the connection between ‘sanctified’ and ‘meet for the Master’s use.’ True holiness is being possessed of God; true service being used of God. How much service there is in which we are the chief agents, and ask God to help and to bless us. True service is being yielded up to the Master for Him to use. Then the Holy Ghost is the Agent, and we are the Instruments of His will. Such service is Holiness.
5. ‘I sanctify Myself, that they also:’ a reference to others is the root principle of all true holiness.
[p243]
Twenty-eighth Day.
Contents
HOLY IN CHRIST.
The Way into the Holiest.
‘Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by the way which He dedicated, a new and living way, through the veil, that is to say, His flesh: and having a great Priest over the house of God; let us draw near with a true heart, in fulness of faith.’—Heb. x. 19–22.
When the High Priest once a year entered into the second tabernacle within the veil, it was, we are told in the Epistle to the Hebrews, ‘the Holy Ghost signifying that the way into the Holiest of all was not yet made manifest.’ When Christ died, the veil was rent; all who were serving in the holy place had free access at once into the Most Holy; the way into the Holiest of all was opened up. When the Epistle passes over to its practical application (x. 19), all its teaching is summed up in the words: ‘Having therefore, brethren, boldness to enter into the Holiest, let us draw near.’ Christ’s redemption has opened the way to the Holiest of all: our acceptance of it must lead to nothing less than our drawing near [p244] and entering in. The words of our text suggest to us four very precious thoughts in regard to the place of access, the right of access, the way of access, the power of access.
The place of access. Whither are we invited to draw nigh? ‘Having boldness to enter into the Holiest.’ The priests in Israel might enter the holy place, but were always kept excluded from the Holiest, God’s immediate presence. The rent veil proclaimed liberty of access into that Presence. It is there that believers as a royal priesthood are now to live and walk. Within the veil, in the very Holiest of all, in the same place, the heavenlies, in which God dwells, in God’s very Presence, is to be our abode—our home. Some speak as if the, ‘Let us draw near,’ meant prayer, and that in our special approach to God in acts of worship we enter the Holiest. No; great as this privilege is, God has meant something for us infinitely greater. We are to draw near, and dwell always, to live our life and do our work within the sphere, the atmosphere, of the inner sanctuary. It is God’s Presence makes holy ground; God’s immediate Presence in Christ makes any place the Holiest of all: and this is it into which we are to draw nigh, and in which we are to abide. There is not a single moment of the day, there is not a circumstance or surrounding, in which the believer may not be kept dwelling in the secret place of the Most High. As by faith he enters into the completeness of his reconciliation with God, and [p245] the reality of his oneness with Christ, as he thus, abiding in Christ, yields to the Holy Spirit to reveal within the Presence of the Holy One, the Holiest of all is around him, he is indeed in it. With an uninterrupted access he draws near.13
The right of access. The thought comes up, and the question is asked: Is this not simply an ideal? can it be a reality, an experience in daily life to those who know how sinful their nature is? Blessed be God! it is meant to be. It is possible, because our right of access rests not in what we are, but in the blood of Jesus. ‘Having boldness to enter into the Holiest by the blood of Jesus, let us draw near.’ In the Passover we saw how redemption, and the holiness it aimed at, were dependent on the blood. In the sanctuary, God’s dwelling, we know how in each part, the court, the holy place, the Most Holy, the sprinkling of blood was what alone secured access to God. And now that the blood of Jesus has been shed—oh! in what Divine power, what intense reality, what everlasting efficacy, we now have access into the Holiest of all, the Most Holy of God’s heart and His love! We are indeed brought nigh by the blood. We have boldness to enter by the blood. ‘The worshippers, being once cleansed, have no more conscience of sins.’ Walking in the light, [p246] the blood of Jesus cleanses in the power of an endless life, with a cleansing that never ceases. No consciousness of unworthiness or remaining sinfulness need hinder the boldness of access: the liberty to draw near rests in the never-failing, ever-acting, ever-living efficacy of the Precious Blood. It is possible for a believer to dwell in the Holiest of all.
The way of access. It is often thought that what is said of the new and living way, dedicated for us by Jesus, means nothing different from the boldness through His blood. This is not the case. The words mean a great deal more. ‘Having boldness by the blood of Jesus, let us draw near by the way which He dedicated for us.’ That is, He opened for us a way to walk in, as He walked in it, ‘a new and living way, through the veil, that is to say, His flesh.’ The way in which Christ walked when He gave His blood, is the very same in which we must walk too. That way is the way of the Cross. There must not only be faith in Christ’s sacrifice, but fellowship with Him in it. That way led to the rending of the veil of the flesh, and so through the rent veil of the flesh, in to God. And was the veil of Christ’s holy flesh rent that the veil of our sinful flesh might be spared? Verily, no. He meant us to walk in the very same way in which He did, following closely after Himself. He dedicated for us a new and living way through the veil, that is, His flesh. As we go in through the rent veil of His flesh, we find in it at once the need and the power for our flesh being rent too: [p247] following Jesus ever means conformity to Jesus. It is Jesus with the rent flesh, in whom we are, in whom we walk.14 There is no way to God but through the rending of the flesh. In acceptance of Christ’s life and death by faith as the power that works in us, in the power of the Spirit which makes us truly one with Christ, we all follow Christ as He passes on through the rent veil, that is, His flesh, and become partakers with Him of His crucifixion and death. The way of the cross, ‘by which I have been crucified,’ is the way through the rent veil. Man’s destiny, fellowship with God in the power of the Holy Spirit, is only reached through the sacrifice of the flesh.
And here we find now the solution of a great mystery—why so many Christians remain standing afar off, and never enter this Holiest of all; why the holiness of God’s Presence is so little seen on them. They thought that it was only in Christ that the flesh needed to be rent, not in themselves. They thought that the liberty they had in the blood was the new and living way. They knew not that the way into true and full holiness, into the Holiest of all, that the full entrance into the fellowship of the holiness of the Great High Priest, was only to be reached through [p248] the rent veil of the flesh, through conformity to the death of Jesus. This is in very deed the way He dedicated for us. He is Himself the way; into His self-denial, His self-sacrifice, His crucifixion, He takes up all who long to be holy with His Holiness, holy as He is holy.
The power of access. Does any one shrink back from entering the very Holiest for fear of this rending of the flesh, because he doubts whether he could bear it, whether he could indeed walk in such a path? Let him listen once more. Hear what follows: ‘And having a Great Priest over the House of God, let us draw near.’ We have not only the Holiest of all inviting us, and the blood giving us boldness, and the way through the rent veil consecrated for us, but the Great Priest over the House of God, the Blessed Living Saviour, to draw, to help, and to welcome us. He is our Aaron. On His heart we see our name, because He only lives to think of us, and pray for us. On His forehead we see God’s name, ‘Holy to the Lord,’ because in His Holiness the sins of our holy things are covered. In Him we are accepted and sanctified; God receives us as holy ones. In the power of His love and His Spirit, in the power of Him the Holy One, in the joy of drawing nearer to Him and being drawn by Him, we gladly accept the way He has dedicated, and walk in His holy footsteps of self-denial and self-sacrifice. We see how the flesh is the thick veil that separates from the Holy One who is a Spirit, and it becomes an [p249] unceasing and most fervent prayer, that the crucifixion of the flesh may, in the power of the Holy Spirit, be in us a blessed reality. With the glory of the Holiest of all shining out on us through the opened veil, and the Precious Blood speaking so loudly of boldness of access, and the Great Priest beckoning us with His loving Presence to draw near and be blessed,—with all this, we dare no longer fear, but choose the way of the rent veil as the path we love to tread, and give ourselves to enter in and dwell within the veil, in the very Holiest of all.
And so our life here will be the earnest of the glory that is to come, as it is written—note how we have the four great thoughts of our text over again—‘These are they which came out of great tribulation,’ that is, by the way of the rent flesh; ‘and they washed their robes, and made them white in the blood of the Lamb,’ their boldness through the blood; ‘therefore are they before the throne of God,’ their dwelling in the Holiest of all; ‘the Lamb, which is in the midst of the throne, shall be their Shepherd,’ the Great Priest still the Shepherd, Jesus Himself their all in all.
Brother! do you see what holiness is, and how it is to be found? It is not something wrought in yourself. It is not something put on you from without. Holiness is the Presence of God resting on you. Holiness comes as you consciously abide in that Presence, doing all your work, and living all your life as a sacrifice to Him, acceptable [p250] through Jesus Christ, sanctified by the Holy Ghost. Oh, be no longer fearful, as if this life were not for you! Look to Jesus; having a Great Priest over the House of God, let us draw near. Be occupied with Jesus. Our Brother has charge of the Temple; He has liberty to show us all, to lead us into the secret of the Father’s presence. The entire management of the Temple has been given into His hands with this very purpose, that all the feeble and doubting ones might come with confidence. Only trust yourself to Jesus, to His leading and keeping. Only trust Jesus, God’s Holy One, your Holy One; it is His delight to reveal to you what He has purchased with His blood. Trust Him to teach you the ordinances of the sanctuary. ‘That thou mayest know how thou oughtest to behave thyself in the House of God,’ He has been given. Having a Great Priest, let us enter in, let us dwell in the Holiest of all. In the power of the blood, in the power of the new and living way, in the power of the Living Jesus, let the Holiest of all, the Presence of God, be the home of our soul. You are ‘Holy in Christ;’ in Christ you are in God’s Holy Presence and Love; just stay there.
Be holy, for I am holy.
Most Holy God! how shall I praise Thee for the liberty to enter into the Holiest of all, and dwell there? And for the precious Blood, that brings us nigh? And for the new and living way, through [p251] the rent veil of that flesh which had separated us from Thee, in which my flesh now too has been crucified? And for the Great Priest over the House of God, our Living Lord Jesus, with Whom and in Whom we appear before Thee? Glory be to Thy Holy Name for this wonderful and most complete redemption.
I beseech Thee, O my God! give me, and all Thy children, some right sense of how really and surely we may live each day, may spend our whole life, within the veil, in Thine own Immediate Presence. Give us the spirit of revelation, I pray Thee, that we may see how, through the rent veil, the glory of Thy Presence streameth forth from the Most Holy into the holy place; how, in the pouring out of the Holy Spirit, the kingdom of heaven came to earth, and all who yield themselves to that Spirit may know that in Christ they are indeed so near, so very near to Thee. O Blessed Father! let Thy Spirit teach us that this indeed is the holy life: a life in Christ the Holy One, always in the Light and the Presence of Thy Holy Majesty.
Most Holy God! I draw nigh. In the power of the Holy Spirit I enter in. I am now in the Holiest of all. And here I would abide in Jesus, my Great Priest—here, in the Holiest of all. Amen.
1. To abide in Christ is to dwell in the Holiest of all. Christ is not only the Sacrifice, and the Way, and the Great Priest, but also Himself the Temple. ‘The Lamb is the Temple.’ As the Holy Spirit reveals my union to Christ more clearly, and heart and will lose themselves in Him, I dwell in the Holy Presence, which is the Holiest of all. You are ‘holy in Christ’—draw near, enter in with boldness, and take possession—have no home but in the Holiest of all.
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2. ‘Christ loved the Church, and gave Himself for it, that He might sanctify
it.’ He gave Himself! Have you caught the force of that word? Because
He would have no one else do it, because none could do it; to sanctify His
Church, He gave Himself to do it. And so it is His own special beloved
work to sanctify the Church He loved. Just accept Himself to do it. He can
and will make you holy, that He may present you to Himself glorious, without
spot or wrinkle. Let that word Himself live in you. The whole life and
walk in the House of God is in His charge. Having a Great Priest, let us
draw near.
3. This entrance into the Holiest of all—an ever fresh and ever deeper entrance—is, at the same time, an ever blessed resting in the Father’s Presence. Faith in the blood, following in the way of the rent flesh, and fellowship with the Living Jesus, are the three chief steps.
4. Enter into the Holiest of all, and dwell there. It will enter into thee, and transform thee, and dwell in thee. And thy heart will be the Holiest of all, in which He dwells.
5. Have we not at times been lifted, by an effort of thought and will, or in the fellowship of the saints, into what seemed the Holiest of all, and speedily felt that the flesh had entered there too? It was because we entered not by the new way of life—the way through death to life—the way of the rent veil of the flesh. O our crucified Lord! teach us what this means; give it us; be it Thyself to us.
6. Let me remember that my access into the Holiest is as a Priest. Let me dwell before the Lord all the day as an Intercessor, offering, unceasingly, pleadings which are acceptable in Christ. May God’s Church be like her of whom it is written, ‘She departed not from the temple, but served God with fastings and prayers night and day.’ It is for this we have access to the Holiest of all.
13 So near, so very near to God,
I cannot nearer be;
For in the person of His Son,
I am as near as He.
14 ‘Christ suffered, that He might bring us to God, being put to death in the flesh, but quickened in the Spirit.’ ‘Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind.’ The flesh and the Spirit are antagonistic: as the flesh dies, the Spirit lives.
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Twenty-ninth Day.
Contents
HOLY IN CHRIST.
Holiness and Chastisement.
‘He chasteneth us for our profit, that we may be partakers of His holiness. Follow after sanctification, without which no man shall see the Lord.’—Heb. xii. 10, 14.
There is perhaps no part of God’s word which sheds such Divine light upon suffering as the Epistle to the Hebrews. It does this because it teaches us what suffering was to the Son of God. It perfected His humanity. It so fitted Him for His work as the Compassionate High Priest. It proved that He, who had fulfilled God’s will in suffering obedience, was indeed worthy to be its executor in glory, and to sit down on the right hand of the Majesty on high. ‘It became God, in bringing many sons unto glory, to make the Author of their salvation perfect through sufferings.’ ‘Though He was a Son, yet learned He obedience by the things which He suffered, and having been made perfect, became the Author of eternal salvation to all them that obey Him.’ As He said [p254] Himself of His suffering, ‘I sanctify myself,’ so we see here that His sufferings were indeed to Him the pathway to perfection and holiness.
What Christ was and won was all for us. The power which suffering was proved to have in Him to work out perfection, the power which He imparted to it in sanctifying Himself through suffering, is the power of the new life that comes from Him to us. In the light of His example we can see, in the faith of His power we too can prove, that suffering is to God’s child the token of the Father’s love, and the channel of His richest blessing. To such faith the apparent mystery of suffering is seen to be nothing but a Divine need—the light affliction that works out—yea, works out and actually effects the exceeding weight of glory. We agree not only to what is written, ‘It became Him to make the Author of salvation perfect through suffering,’ but understand somewhat how Divinely becoming and meet it is that we too should be sanctified by suffering.
‘He chasteneth us for our profit, that we should be made partakers of His holiness.’ Of all the precious words Holy Scripture has for the sorrowful, there is hardly one that leads us more directly and more deeply into the fulness of blessing that suffering is meant to bring. It is His Holiness, God’s own Holiness, we are to be made partakers of. The Epistle had spoken very clearly of our sanctification from its Divine side, as wrought out for us, and to be wrought in us, by Jesus Himself. ‘He [p255] which sanctifieth and they which are sanctified are all of one.’ ‘We have been sanctified by the one offering of Christ.’ In our text we have the other side, the progressive work by which we are personally to accept and voluntarily to appropriate this Divine Holiness. In view of all there is in us that is at variance with God’s will, and that must be discovered and broken down, before we understand what it is to give up our will and delight in God’s; in view of the personal fellowship of suffering which alone can lead to the full appreciation of what Jesus bore and did for us; in view, too, of the full personal entrance into and satisfaction with the love of God as our sufficient portion; chastisement and suffering are indispensable elements in God’s work of making holy. In these three aspects we shall see how what the Son needed is what we need, how what was of such unspeakable value to the Son will to us be no less rich in blessing.
Chastisement leads to the acceptance of God’s will. We have seen how God’s will is our sanctification; how it is in the will of God Christ has sanctified us; yea more, how He found the power to sanctify us in sanctifying Himself by the entire surrender of His will to God. His ‘I delight to do Thy will’ derived its worth from His continual ‘Not my will.’ And wherever God comes with chastisement or suffering, the very first object He has in view is, to ask and to work in us union with His own blessed will, that through it we may have union [p256] with Himself and His love. He comes in some one single point in which His will crosses our most cherished affection or desire, and asks the surrender of what we will to what He wills. When this is done willingly and lovingly, He leads the soul on to see how the claim for the sacrifice in the individual matter is the assertion of a principle—that in everything His will is to be our one desire. Happy the soul to whom affliction is not a series of single acts of conflict and submission to single acts of His will, but an entrance into the school where we prove and approve all the good and perfect and acceptable will of God.
It has sometimes appeared, even to God’s children, as if affliction were not a blessing: it so rouses the evil nature, and calls forth all the opposition of the heart against God’s will, that it has brought the loss of the peace and the piety that once appeared to reign. Even in such cases it is working out God’s purpose. ‘That He might humble thee, to prove thee, to know what was in thine heart,’ is still His object in leading into the wilderness. To an extent we are not aware of, our religion is often selfish and superficial: when we accept the teaching of chastisement in discovering the self-will and love of the world which still prevails, we have learnt one of its first and most needful lessons.
This lesson has special difficulty when the trial does not come direct from God, but through men or circumstances. In looking at second causes, [p257] and in seeking for their removal, in the feeling of indignation or of grief, we often entirely forget to see God’s will in everything His Providence allows. As long as we do so, the chastisement is fruitless; and perhaps only hardens the more. If, in our study of the pathway of Holiness, there has been awakened in us the desire to accept and adore, and stand complete in, all the will of God, let us in the very first place seek to recognise that will in everything that comes on us. The sin of him who vexes us is not God’s will. But it is God’s will that we should be in that position of difficulty to be tried and tested. Let our first thought be: this position of difficulty is my Father’s will for me: I accept that will as my place now where He sees it fit to try me. Such acceptance of the trial is the way to turn it into blessing. It will lead on to an ever clearer abiding in all the will of God all the day.
Chastisement leads to the fellowship of God’s Son. The will of God out of Christ is a law we cannot fulfil. The will of God in Christ is a life that fills us. He came in the name of our fallen humanity, and accepted all God’s will as it rested on us, both in the demands of the law, and in the consequences which sin had brought upon man. He gave Himself entirely to God’s will, whatever it cost Him. And so He paved for us a way through suffering, not only through it in the sense of past it and out of it, but by means and in virtue of it, into the love and glory of the Father. And it is in the [p258] power which Christ gives in fellowship with Himself that we too can love the way of the Cross, as the best and most blessed way to the Crown. Scripture says that the will of God is our sanctification, and also that Christ is our Sanctification. It is only in Christ that we have the power to love and rejoice in the will of God. In Him we have the power. He became our Sanctification once for all by delighting to do that will; He becomes our Sanctification in personal experience, by teaching us to delight to do it. He learned to do it; He could not become perfect in doing it otherwise than by suffering. In suffering He draws nigh; He makes our suffering the fellowship of His suffering; and in it makes Himself, who was perfected through suffering, our Sanctification.
O ye suffering ones! all ye whom the Father is chastening! come and see Jesus suffering, giving up His will, being made perfect, sanctifying Himself. His suffering is the secret of His Holiness, of His Glory, of His Life. Will you not thank God for anything that can admit you into the nearer fellowship of your blessed Lord? Shall we not accept every trial, great or small, as the call of His love to be one with Himself in living only for God’s will. This is Holiness, to be one with Jesus as He does the will of God, to abide in Jesus who was made perfect through suffering.
Chastisement leads to the enjoyment of God’s love. Many a father has been surprised as he made his first experience of how a child, after being punished [p259] in love, began to cling to him more tenderly than before. Even so, while to those who live at a distance from their Father, the misery in this world appears to be the one thing that shakes their faith in God’s Love, it is just through suffering that His children learn to know the Reality of that Love. The chastening is so distinctly a father’s prerogative; it leads so directly to the confession of its needfulness and its lovingness; it wakens so powerfully the longing for pardon and comfort and deliverance, that it does indeed become, strange though this may seem, one of the surest guides into the deeper experience of the Divine Love. Chastening is the school in which the blessed lesson is learnt that the will of God is all Love, and that Holiness is the fire of Love, consuming that it may purify, destroying the dross only that it may assimilate into its own perfect purity all that yields itself to the wondrous change.
‘We know and have believed the love which God hath in us. God is love: and he that abideth in love abideth in God, and God in Him.’ Man’s destiny is fellowship with God, the fellowship, the mutual indwelling of love. It is only by faith that this Love of God can be known. And faith can only grow by exercise, can only thrive in trial: when visible things fail, its energy is roused to yield itself to be possessed by the Invisible, by the Divine. Chastisement is the nurse of faith; one of its chosen attendants, to lead deeper into the Love of God. This is the new and living way, the way of the rent flesh in fellowship [p260] with Jesus leading up into the Holiest of all. There it is seen how the Justice that will not spare the child, and the Love that sustains and sanctifies it, are both one in the Holiness of God.
0 ye chastened saints! who are so specially being led in the way that goes through the rent veil of the flesh, you have boldness to enter in. Draw near; come and dwell in the Holiest of all. Make your abode in the Holiest of all: there you are made partakers of His Holiness. Chastisement is bringing your heart into unity with God’s Will, God’s Son, God’s Love. Abide in God’s Will. Abide in God’s Son. Abide in God’s Love. Dwell, within the veil, in the Holiest of all.
Be ye holy, as I am holy.
Most Holy God! once again I bless Thee for the wondrous revelation of Thy Holiness. Not only have I heard Thee speak, ‘I am holy,’ but Thou hast invited me to fellowship with Thyself: ‘Be holy, as I am holy.’ Blessed be Thy name! I have heard more even: ‘I make holy,’ is Thy word of promise, pledging Thine own Power to work out the purpose of Thy Love. I do thank Thee for what Thou hast revealed in Thy Son, in Thy Spirit, in Thy Word, of the path of Holiness. But how shall I bless Thee for the lesson of this day, that there is not a loss or sorrow, not a pain or care, not a temptation or trial, but Thy love also means it, and makes it, to be a help in working out the holiness [p261] of Thy people. Through each Thou drawest to Thyself, that they may taste how, in accepting Thy Will of Love, there is blessing and deliverance.
Blessed Father! Thou knowest how often I have looked upon the circumstances and the difficulties of this life as hindrances. Oh, let them all, in the light of Thy holy purpose to make us partakers of Thy Holiness, in the light of Thy Will and Thy Love, from this hour be helps. Let, above all, the path of Thy Blessed Son, proving how suffering is the discipline of a Father’s love, and surrender the secret of holiness, and sacrifice the entrance to the Holiest of all, be so revealed that in the power of His Spirit and His grace that path may become mine. Let even chastening, even the least, be from Thine own hand, making me partaker of Thy Holiness. Amen.