Holy in Christ Part 6

Let us learn the lessons this truth suggests. We must know _the need_ for separation. It is no arbitrary demand of G.o.d, but has its ground in the very nature of things. To separate a thing is to set it free for one special use or purpose, that it may with undivided power fulfil the will of him who chose it, and so realize its destiny. It is the principle that lies at the root of all division of labour; complete separation to one branch of study or labour is the way to success and perfection. I have before me an oak forest with the trees all shooting up straight and close to each other. On the outskirts there is one tree separated from his fellows; its heavy trunk and wide-spreading branches prove how its being separated, and having a large piece of ground separated to its own use, over which roots and branches can spread, is the secret of growth and greatness. Our human powers are limited; if G.o.d is to take full possession, if we are fully to enjoy Him, separation to Him is nothing but the simple, natural, indispensable requisite. G.o.d wants us all to Himself, that He may give Himself all to us.

We must know the _purpose_ of separation. It is to be found in what G.o.d has said, 'Ye shall be holy unto me, for I the Lord am holy, and have separated you from the people, that ye should be MINE.' G.o.d has separated us _for Himself_ in the deepest sense of the word; that He might enter into us, and show forth Himself in us. His holiness is the sum and the centre of all His perfections; it is that He may make us holy like Himself that He has separated us. Separation never has any value in itself; it may become most wrong or hurtful; everything depends upon the object proposed. It is as G.o.d gets and takes full possession of us, as the eternal life in Christ has the mastery of our whole being, as the Holy Spirit flows fully and freely through us, so that we dwell in G.o.d, and G.o.d in us, that separation will be, not a thing of ordinances and observances, but a spiritual reality. And it is as this purpose of G.o.d is seen and accepted and followed after, that difficult questions as to what we must be separated from, and how much sacrifice separation demands, will find an easy answer. G.o.d separates from all that does not lead us into His holiness and fellows.h.i.+p.

We need, above all, to know _the power_ of separation, the power that leads us into it in the spirit of desire and of joy, of liberty and of love. The great separating word in human language is the word _Mine_. In this we have the great spring of effort and of happiness: in the child with its toys, in labour with its gains and rewards, in the patriot who dies for his country, it is this _Mine_ that lays its hand on what it sets apart from all else. It is the great word that love uses. Be it the child that says to its mother, My own mamma, and calls forth the response, My own child; the bridegroom who draws the daughter from her beloved home and parents to become his; or the Holy G.o.d who speaks: 'I have separated you from the people, that ye should be _Mine_;' it is always with that _Mine_ that love exerts its mighty power, and draws from all else to itself. G.o.d Himself knows no mightier argument, can put forth no more powerful attraction than this, 'that ye should be _Mine_.'

And the power of separation will come to us, and work in us, just as we yield ourselves to study and realize that holy purpose, to listen to and appropriate that wondrous _Mine_, to be apprehended and possessed of that Almighty Love.

Let us study step by step the wondrous path in which Divine Love does it separating work. In redemption it prepares the way. Israel is separated from Egypt by the blood of the Lamb and the guiding pillar of fire. In its command, 'Come out and be separate,' it wakens man to action; in its promises, 'I will be your G.o.d,' it stirs desire and strengthens faith.

In all the holy saints and servants of G.o.d, and at last in Him who was holy, harmless, undefiled, separate from sinners, it points the way. In the power of the Holy Spirit, the Spirit of Holiness, it seals the separation by the Presence of the Indwelling G.o.d. This is indeed the power of separation. _The separating power of the Presence of G.o.d_; this it is we need to know. 'Wherein now shall it be known that I have found grace in Thy sight, I and Thy people?' said Moses: 'is it not in _that Thou goest with us_? _so_ shall we be _separated_, I and Thy people, from all the people that are upon the face of the earth.' It is the consciousness of G.o.d's Indwelling Presence, making and keeping us His very own, that works the true separateness from the world and its spirit, from ourselves and our own will. And it is as this separation is accepted and prized and persevered in by us, that the holiness of G.o.d will enter in and take possession. And we shall realize that to be the Lord's property, a people of His own, is infinitely more than merely to be accounted or acknowledged as His, that it means nothing less than that G.o.d, in the power and indwelling of the Holy Ghost, fills our being, our affections, and our will with His own life and holiness. He separates us for Himself, and sanctifies us to be His dwelling. He comes Himself to take personal possession by the indwelling of Christ in the heart. And we are then truly separate, and kept separate, by the presence of G.o.d within us.

BE YE HOLY, FOR I AM HOLY.

O my G.o.d! who hast separated me for Thyself, I beseech Thee, by Thy mighty power, to make this Divine separation deed and truth to me. May within, in the depths of my own spirit, and without, in all my intercourse, the crown of separation of my G.o.d be upon me.

I pray Thee especially, O my G.o.d, to perfect in power the separation from self! Let Thy Presence in the indwelling of my Lord Jesus be the power that banishes self from the throne. I have turned from it with abhorrence; oh, my Father, reveal Thy Son fully in me! it is His enthronement in my heart can keep me as Thy own, as Himself takes the place of myself.

And give me grace, Lord, in my outward life to wait for a Divine wisdom, that I may know to witness, for Thy glory and for what Thy people need, to the blessedness of an entire giving up of everything for G.o.d, a separation that holds back nothing, to be His and His alone.

Holy Lord G.o.d! visit Thy people. Oh, withdraw Thou them from the world and conformity to it. Separate, Lord, separate Thine own for Thyself.

Separate, Lord, the wheat from the chaff; separate, as by fire, the gold from the dross; that it may be seen who are the Lord's, even His holy ones. Amen.

1. Love separates effectually. With what jealousy a husband claims his wife, a mother her children, a miser his possessions! Pray that the Holy Spirit may show how G.o.d brought you to Himself, that you should be His. 'He is a holy G.o.d; He is a Jealous G.o.d.' G.o.d's love shed abroad in the heart makes separation easy.

2. Death separates effectually. If I reckon myself to be indeed dead in Christ, I am separated from self by the power of Christ's death. Life separates still more mightily. As I say, 'Not I, but Christ liveth in me,' I am lifted up out of the life of self.

3. Separation must be manifest; it is meant as a witness to others and ourselves; it must find expression in the external, if internally it is to be real and strong. It is the characteristic of a symbolic action that it not merely expresses a feeling, but nourishes and strengthens the feeling to which it corresponds. When the soul enters the fellows.h.i.+p of G.o.d, it feels the need of external separation, sometimes even from what appears to others harmless. If animated by the spirit of lowly consecration to G.o.d, the external may be a great strengthening of the true separateness.

4. Separation to G.o.d and appropriation by Him go together. This has been the blessing that has come to martyrs, confessors, missionaries,--all who have given distinct expression to the forsaking all.

5. Separation begins in love, and ends in love. The spirit of separation is the spirit of self-sacrifice, of surrender to the love of G.o.d; the truly separate one will be the most loving and love-winning, given up to serve G.o.d and man. Is not what separates, what distinguishes Jesus from all others, His self-sacrificing love? This is His separateness, in which we are to be made like Him.

6. G.o.d's holiness is His separateness; let us enter into _His_ separateness from the world; that will be our holiness. Unite thyself to G.o.d. Then art thou separate and holy. G.o.d separates for Himself, not by an act from without, but as His Will and Presence take possession of us.

[3] See Note B.

Eleventh Day.

HOLY IN CHRIST.

The Holy One of Israel.

'I am the Lord that brought you up out of the land of Egypt, to be _your G.o.d_; ye shall therefore _be holy_, for _I am holy_. I the Lord which _make you holy, am holy_.'--Lev. xi. 45, xxi. 8.

'I am the Lord Thy G.o.d, _the Holy One of Israel_, Thy Saviour.

Thus saith the Lord, your Redeemer, _the Holy One of Israel_: I am the Lord, _your Holy One_, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15.

In the book of Exodus we found G.o.d making provision for the Holiness of His people. In the holy times and holy places, holy persons, holy things, and holy services, He had taught His people that everything around Him, that all that would come near Him, must be holy. He would only dwell in the midst of holiness; His people must be a holy people.

But there is no direct mention of G.o.d Himself as holy. In the book of Leviticus we are led on a step further. Here first we have G.o.d speaking of His own holiness, and making it the plea for the holiness of His people, as well as its pledge and power. Without this the revelation of holiness were incomplete, and the call to holiness powerless. True holiness will come to us as we learn that G.o.d Himself alone is holy. It is He alone makes holy; it is as we come to Himself, and in obedience and love are linked to Himself, that His Holiness can rest on us.[4]

From the books of Moses onwards we shall find that the name of G.o.d as holy is found but seldom in the inspired writings, until we come to Isaiah, the evangelist prophet. There it occurs twenty-six times, and has its true meaning opened up in the way in which it is linked with the name of Saviour and Redeemer. The sentiments of joy and trust and praise, with which a redeemed people would look upon their Deliverer, are all mentioned in connection with the name of the Holy One. 'Cry aloud and shout, thou inhabitant of Zion, for great is _the Holy One of Israel_ in the midst of thee.' 'The poor among men shall rejoice in _the Holy One of Israel_.' 'Thou shalt rejoice in the Lord, and shalt glory in _the Holy One of Israel_.' In Paradise we saw that G.o.d the Creator was G.o.d the Sanctifier, perfecting the work of His hands. In Israel we saw that G.o.d the Redeemer was ever G.o.d the Sanctifier, making holy the people He had chosen for Himself. Here in Isaiah we see how it is G.o.d the Sanctifier, the Holy One, who is to bring about the great redemption of the New Testament: as the Holy One, He is the Redeemer. G.o.d redeems because He is holy, and loves to make holy: Holiness will be Redemption perfected. Redemption and Holiness together are to be found in the personal relation to G.o.d. The key to the secret of holiness is offered to each believer in that word: 'Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One.' To come near, to know, to possess the Holy One, and be possessed of Him, is Holiness.

If G.o.d's Holiness is thus the only hope for ours, it is right that we seek to know what that Holiness is. And though we may find it indeed to be something that pa.s.seth knowledge, it will not be in vain to gather up what has been revealed in the Word concerning it. Let us do so in the spirit of holy fear and wors.h.i.+p, trusting to the Holy Spirit to be our teacher.

And let us first notice how this Holiness of G.o.d, though it is often mentioned as one of the Divine attributes, can hardly be counted such, on a level with the others. The other attributes all refer to some special aspect or characteristic of the Divine Nature; Holiness appears to express what is the very essence or perfection of the Divine Being Himself. None of the attributes can be predicated of all that belongs to G.o.d; but Scripture speaks of His Holy Name, His Holy Day, His Holy Habitation, His Holy Word. In the word Holy we have the nearest possible approach to a summary of all the Divine perfections, the description of what Divinity is. We speak of the other attributes as Divine perfections, but in this we have the only human expression for the Divine Perfection itself. It is for this reason that theologians have found such difficulty in framing a definition that can express all the word means.[5]

The original Hebrew word, whether derived from a root signifying to separate, or another with the idea of s.h.i.+ning, expressed the idea of something distinguished from others, separate from them by superior excellence. G.o.d is Separate and different from all that is created, keeps Himself separate from all that is not G.o.d; as the Holy One He maintains His Divine glory and perfection against whatever might interfere with it: 'There is none holy, but the Lord;' 'To whom will you liken me? or shall I be equal? saith the Holy One.' As Holy, G.o.d is indeed the Incomparable One; Holiness is His alone; there is nothing like it in heaven or earth, except when He gives it. And so our holiness will consist, not in a human separation in which we attempt to imitate G.o.d's,--no, but in entering into His separateness; belonging entirely to Him; set apart by Him and for Himself.

Closely connected with this is the idea of Exaltation: 'Thus saith the High and Holy One, whose name is Holy.' It was the Holy One who was seen sitting upon a throne high and lifted up, the object of the wors.h.i.+p of the seraphim. In Psalm xcix. G.o.d's Holiness is specially spoken of in connection with His exaltation. For this reason, too, His Holiness is so often connected with His Glory and Majesty (see 'Sixth Day'). And here our holiness will be seen to be nothing but the poverty and humility which comes when 'the loftiness of man is brought low, and the Lord alone is exalted.'

If we inquire more closely wherein the infinite excellence of this Separateness and Exaltation consists, we are led to think of the Divine Purity, and that not only in its negative aspect--as hatred of sin--but with the more positive element of perfect beauty. Because we are sinners, and the revelation of G.o.d's Holiness is in a world of sin, it is natural, it is right and meet, that the first, that the abiding impression of G.o.d's Holiness should be that of an Infinite Purity that cannot look upon sin, in whose Presence it becomes the sinner to hide his face and tremble. The Righteousness of G.o.d, forbidding and condemning and punis.h.i.+ng sin, has its root in His Holiness, is one of its two elements--the devouring and destroying power of the consuming fire. 'G.o.d the Holy One is sanctified in righteousness' (Isa. v. 16); in righteousness the Holiness of the Holy One is maintained and revealed.

But Light not only discovers what is impure, that it may be purified, but is in itself a thing of infinite beauty. And so some of our holiest men have not hesitated to speak of G.o.d's Holiness as the infinite Pulchritude or Beauty of the Divine Being, the Perfect Purity and Beauty of that Light in which G.o.d dwelleth. And if the Holiness of G.o.d is to become ours, to rest upon us, and enter into us, there must be, without ceasing, the holy fear that trembles at the thought of grieving the infinite sensitiveness of this Holy One by our sins, and yet side by side, and in perfect harmony with it, the deep longing to behold the Beauty of the Lord, an admiration of its Divine glory, and a joyful surrender to be His alone.

We must go one step further. When G.o.d says, 'I am holy: _I make holy_,'

we see that one of the chief elements of His Holiness is this, that it seeks to communicate itself, to make partaker of its own perfection and blessedness. This is nought but Love. In the wonderful revelation in Isaiah of what the Holy One is to His people, we must beware of misreading G.o.d's precious Word. It is not said, that _though_ G.o.d is the Holy One, and hates sin, and ought to punish and destroy, that notwithstanding this He will save. By no means. But we are taught that _as_ the Holy One, _just because_ He is the Holy One, who delights to make holy, He will be the Deliverer of His people. (See Hos. xi. 9.) It is Holiness above everything else that we are invited to look to, to trust in, to rejoice in. The Holy One is the Holy-making One: He redeems and saves that He may win our confidence for Himself, that He may draw us to Himself as the Holy One, that in the personal attachment to Himself we may learn to obey, to become of one mind with Him, to be holy as He is holy.

The Divine Holiness is thus that infinite Perfection of Divinity in which Righteousness and Love are in perfect harmony, out of which they proceed, and which together they reveal. It is that Energy of the Divine life in the power of which G.o.d not only keeps Himself free from all creature weakness or sin, but unceasingly seeks to lift the creature into union with Himself and the full partic.i.p.ation of His own purity and perfection. The glory of G.o.d as G.o.d, as the G.o.d of Creation and Redemption, is His Holiness. It is in this that the Separateness and Exaltation of G.o.d, even above all thought of man, really consists. 'G.o.d is Light;' in His infinite Purity He reveals all darkness, and yet has no fellows.h.i.+p with it. He judges and condemns it; He saves out of it, and lifts up into the fellows.h.i.+p of His own purity and blessedness. This is the Holy One of Israel.

It is this G.o.d who speaks to us, 'I am the Lord your G.o.d: I am holy: I make holy.' It is in the adoring contemplation of His Holiness, in the trustful surrender to it, in the loving fellows.h.i.+p with Himself, the Holy One, that we can be made holy. My brother! would you be holy?

listen again, and let, in the deep silence of trust, G.o.d's words sink into your heart--'Your Holy One.' Come to Himself and claim Him as your G.o.d, and claim all that He, as the Holy One who makes holy, can do for you. Just remember that Holiness is Himself. Come to _Him_; wors.h.i.+p _Him_; give _Him_ the glory. Seek not, even from Him, holiness in yourself; let self be abased, and be content that the Holiness is His.

As _His_ presence fills your heart, as _His_ Holiness and Glory are your one desire, as _His_ holy Will and Love are your delight,--as the Holy One becomes all in all to you,--you will be holy with the holiness He loves to see. And as, to the end, you see nothing to admire in self, and only Beauty in Him, you will know that He has laid of His glory on you; and your holiness will be found in the song, There is none holy, but the Lord.

BE YE HOLY, AS I AM HOLY.

O G.o.d! we have again heard the wonderful revelation of Thyself, 'I am holy.' And as we felt how infinitely exalted above all our conceptions Thy Holiness is, we heard Thy call, almost still more wonderful, 'Be ye holy, as I am holy.' And as every thought of how we were to be holy, as Thou art holy, failed us, we heard Thy voice once again, in this most wonderful word of all, 'I make you holy.' I am 'your Holy One.'

Most Holy G.o.d! we do beseech Thee, give us in some due measure to realize how unholy we are, and so to take the place that becomes us in Thy presence. Oh that the sinfulness of our nature, and all that is of self, may be so discovered to us, that it may be no longer possible to live in it! May the Light that reveals this, reveal too, how Thy Holiness is our only hope, our sure refuge, our complete deliverance.

O Lord! speak into our souls the word, 'The Holy One, your Redeemer,'

'Your Holy One,' with such power by Thy Spirit, that our faith may grow into the a.s.sured confidence that we can be holy as Thou art holy.

Holy Lord G.o.d! we wait for Thee. Reveal Thyself in power within us, and fit us to be the messengers of Thy Holiness, to tell Thy people how holy Thou art, and how holy we must be, and how holy Thou dost make us. Amen.

1. This Holy One is G.o.d Almighty. Before He revealed Himself to Israel as the Holy One, He made Himself known to Abraham as the Almighty, 'who quickeneth the dead.' In all your dealings with G.o.d for holiness, remember He is the Almighty One, who can do wonders in you. Say often, 'Glory to Him who is mighty to do exceeding abundantly above all we ask or think.'

2. This Holy One is the Righteous G.o.d, a consuming fire. Cast yourself into it, that all that is sinful may be destroyed. As you lay yourself upon the altar, expect the fire. 'And yield your members unto G.o.d as instruments of Righteousness.'

3. This Holy One is the G.o.d of Love. He is your Father; yield yourself to let the Holy Spirit cry in you, Abba Father! that is, to let Him shed abroad and fill your heart with G.o.d's father-love. G.o.d's Holiness is His fatherliness; our holiness is childlikeness. Be simple, loving, trustful.

4. This Holy One is G.o.d. Let Him be G.o.d to you; ruling all, filling all, working all. Wors.h.i.+p Him, come near to Him, live with and in and for Him: He will be your holiness.