We now come to consider one of the principal means by which the saint is maintained in the conscious enjoyment of the divine favor “building up yourselves on your most holy faith.”
No christian duty, or rather, no distinctive christian privilege, is more nourishing, more strengthening to the heart, than this holy building. It evidently implies progress in the knowledge of the truth and that by the believer’s diligent study of the word. We are not called to rest merely on the true foundation but to build upon it. “The faith once delivered to the saints,” finds a place not only in the sacred writings, but in the heart of the growing Christian. The word “faith” here means, not the Christian’s act of faith, but the truths which he believes—it is the object, not the act of faith. This also is the way, the sure way, of keeping ourselves in the love of God, in communion with Him.
Bui why is it called not only “faith,” but “our most holy faith?” Because they are the words of the thrice Holy One who reveals them, and the heart is purified by faith. When we are built up by this faith we must be made holy. “As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.” (1 Pet. 1:15, 1615But as he which hath called you is holy, so be ye holy in all manner of conversation; 16Because it is written, Be ye holy; for I am holy. (1 Peter 1:15‑16).) It is also holy faith, inasmuch as it separates the believer from the overspreading evil which may be more or less developed in his day. “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world: looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” Titus 2:12, 13, 1412Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:12‑14).
The apostle Peter in the commencement of his second Epistle introduces a line of truth, which, while exceedingly valuable in itself, forms the best commentary we can have on the exhortations of the apostle Jude. “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” Here the Christian is said to be “called,” as in our kindred Epistle, but not to keep himself in the love of God, or to build himself up on his most holy faith; but to that which will accomplish precisely the same objects. He is “called to glory and virtue;” glory as an object, and virtue, or moral courage, by which difficulties are overcome, the old nature kept in check, victory gained over the enemies of our faith, and communion with God maintained.
This expression, so important to be understood, “Is really not to glory and virtue,” says one, “but by his own glory and by virtue” What serves to make it plain is this:—“Adam was not called” when in paradise. When innocent, he was not called by God’s own glory and by virtue. What Adam was bound to do was just to stay where he was. That is, he was responsible to do the will of God, or rather, not to do what God prohibited in his case.... Our calling is by God’s own glory. The whole principle of Christianity is just this. It takes the believer out of the place in which he naturally is; and therefore it is spoken of as a calling.
The christian “calling” supposes that the gospel, when received, deals with the soul by the power of the Spirit of God; and that he who receives it is called out of the condition in which man is plunged by sin; not put back again into the position of Adam, but taken into another position altogether. It is no longer a question of man on earth; he is called by God’s own glory and by virtue. It is by God’s own glory, because if God saves, He calls to stand in nothing less than that glory.
And observes another, “Thus we have the call of God, to pursue glory as our object, gaining the victory by virtue—spiritual courage. It is not a law given to a people already gathered together, but glory proposed, in order to be reached by spiritual energy. Moreover, we have divine power acting according to its own efficacy, for the life of God in us, and for godliness. Now in connection with these two things—namely, with glory and with the energy of life, very great and precious promises are given to us; for all the promises in short are developed either in the glory or in the life which leads to it. By means of these promises we are made morally partakers of the divine nature. Precious truth! Privilege so exalted, and which renders us capable of enjoying God Himself as well as all good.”
Such is the call of divine grace; and here, all is strictly individual. Each believer is called to walk according to this new standard, the glory of God, and this new energy, moral courage. The effect of sin is to rob God of His glory, as it is written, “All have sinned and come short of the glory of God.” But the effect of the call of grace by the gospel of Christ, who glorified God on the earth, is to place the believer in the unclouded beams of the divine glory, in all the moral fullness of Christ Himself, and there to find his home and rest forever. What a prospect! What a future! And for such feeble failing ones as we now are! Need we wonder at the apostle saying, in view of this, “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord?” 2 Cor. 5:88We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. (2 Corinthians 5:8).
But blessed beyond expression as all this is, it is not enough practically for the believer. Jude says, “Build,” build an edifice as it were for the service of the Lord and the glory of His name. Peter says, “add,” add to all this, to what? These exceeding great and precious promises, whereby ye are partakers of the divine nature, with all its privileges and blessings. “And besides this,” as he says, “ giving all diligence, add to your faith virtue.” This is the most important addition and gives reality to all the rest. Without this difficulties are not overcome, and communion with God is interrupted. “And to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Pet. 1:3-83According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6And to knowledge temperance; and to temperance patience; and to patience godliness; 7And to godliness brotherly kindness; and to brotherly kindness charity. 8For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1:3‑8).