OF course, the death of Christ was essential, in order that the gospel should now be preached to the world. This, too, is the ground on which the heavens and earth will be cleared of all that now pollutes and defiles. Everything for the justification of God in the past, and the outflow of the love of God in the future, is founded upon the death of Christ. Hence the momentous value of His redemption, for earth and heaven; for Jew, Gentile, and Church of God, for time and eternity. But, besides, there is great force in the word, “He gave Himself” (vs. 25). There was nothing in Christ that He did not give. It is not what He did, nor only what He suffered, but He gave Himself. Of course it implies all that was in Him and of Him, but it goes a great deal further, because it is absolute self-renunciation in love for the sake of the object that He loved; the perfect pattern of the very fullness of love which it is quite beyond any human relationship to emulate; justly does the Spirit in addressing the Christian husband, skew us that Christ in all things has the pre-eminence; “He gave Himself for us.” What is the consequence of that? The Church is without sin before God—sins are blotted out forever— redemption is effected—Satan is defeated—divine wrath and judgment borne—the ordinances, which were against those that were under them, are nailed to the cross—the enmity is gone— the new man is formed; and all this and much more than this, founded upon Christ’s giving Himself. The effect for us is that here we have in unclouded light, without doubt or question, Himself, in love, as the object of our souls to delight in and submit to, and serve, and worship evermore.
I have no more right to believe that Christ gave Himself for me, than I have to believe that my iniquities are completely purged out by His precious blood. If I believe the one, I owe it to God to believe the other; and the ground of my faith is God’s testimony to the perfectness of what Christ has done according to the glory of His person. God sets such value upon His work of suffering on the cross, that He can perfectly love me. We are free. We have redemption through His blood. But it is in Him; not only through His blood, but in Him; as it is said in chapter 1. “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of His grace” (ch. 1:7). So that it is of great importance that while we hold redemption, we should not hold it, if I may be allowed so to say, apart from, but in Him. And what will enable me to estimate and hold fast the preciousness of this work, is His person; we must remember not only what was done, but who He was that did it. If you, in self-judgment, cleave to Him and to these two blessed truths in Him, there never can be a cloud upon your soul, as to your own perfect deliverance from all charge before God, but now comes another thought. If Christ has completed this, if it is a past thing, never requiring to be re-touched, we enter upon the second proof of His love, “that He might sanctify and cleanse it with the washing of water by the word” (vs. 26). I take it that the sanctifying the Church spoken of here, though connected closely with its being cleansed through the word, is a distinct thing. These are two operations, and there is an important difference between sanctifying the Church and cleansing it. This sanctifying does not merely refer to our growth in grace: it is connected with Christ. It is not the Spirit of God merely working in the believer. Men talk as if it were the business of the Son to justify, and of the Spirit to sanctify. But we are washed, we are sanctified, we are justified in the name of the Lord Jesus and by the Spirit of our God. All that by virtue of which we are washed, and sanctified, and justified, is Christ; and it is by the Spirit of our God. The Spirit of God is the active agent in the justification, no less than in the sanctifying; but it is always by using Christ. Hence there is a great danger in disconnecting Christ from sanctification. Christ gave Himself for the Church “that He might sanctify and cleanse it” (vs. 26). His blood is involved in His giving Himself.
In fact, all that which flows from redemption, properly so called, is involved in verse 25: “He loved the church, and gave Himself for it.” This is a past thing. But now comes that which is going on all the time of the Church’s existence upon the earth. After this calling comes the death of Christ for us—His giving Himself for the Church. And now you have, founded upon the cross, this sanctifying and cleansing that goes on continually. But how is it wrought? In both cases it is by the washing of water by the word. This shows us the immense importance of the word of God. Of what moment it is for every child of God to value that word and to seek to grow in acquaintance with God through it—to increase in the knowledge of God! So far from our belonging to the Church, or rather to Christ, being the sum and substance of all we have to learn, it is only the foundation; and it is after we know this, that there comes in all this sanctifying and cleansing by the washing of water by the word. So that it is clear we have got three fruits of the love of Christ that are very distinct indeed. The first is, that He gave Himself; (that is, unto death;) the second is, the present work of His life: since the cross, He is occupying Himself in heaven about the Church; He is taking care of His members, working by the Holy Spirit, and applying the word of God, and all connected with Christ Himself, because the whole point of it is Christ’s love to the Church. He is sanctifying and cleansing now by the washing of water by the word; but we know that our sins are put away by His blood.
Allow me to say here, a fresh application of the blood of Christ is unknown to Christianity. There are Christians, no doubt, who tell you that you must have fresh recourse to the blood; but they have no scripture for their thought. On the contrary, it weakens the fundamental truth of the efficacy of Christ’s own sacrifice, which it is intended, after a human fashion, to commend and exalt: and that is the effect of forming our own thoughts of the use that is to be made of any truth, instead of simply bowing to the word of God. The moment we take a truth out of His connection for us, it is like rooting up that which has its own due place in the garden of God, where it produces its own proper, abundant, and precious fruit, but which becomes a withered thing when man takes it into his own hands. Repetition as to this would prove imperfectness. This foundation has been laid so completely in the Epistle to the Hebrews that it never requires to be laid again. There is no more the possibility of a fresh sprinkling of Christ’s blood, than there is room left for His dying once more to shed His blood. When a soul has found Him and been washed from sin in His blood, there it abides forever. This is what makes the sin of a Christian to be so serious. If you could begin again, what is the effect? Not very different from that which his confession before a priest has upon a Romanist. People soon learn to trifle with sin, and to get hardened by its deceitfulness. Although it is a different thing where Christ is looked to, still the moral effect is much the same, as far as the making light of sin is concerned. If a person can again and again start afresh, as if nothing had happened, and begin over and over again for every fresh downfall, sin is never felt nearly so deeply. But we are bound to bring no stain upon that which is washed in the blood of Christ. Yet we are conscious of constant failure.
Is there, then, no resource? Is there no renewal of access to the cross? It would be a tremendous thing if there were no provision against our failings and falls, no means of dealing with these departures: but there is a resource, and we have it here—“That he might sanctify and cleanse it with the washing of water by the word” (vs. 26). You have similar truth set forth in its individual application in John 13. There it was on the ground that the disciples were His own; that He loved them, and that whom He loved He loved unto the end: and then we find that being exposed to defile themselves in the world, the Lord would guard them against two things; first, the anxiety lest He should cease to love them because they were unfaithful; secondly, the danger of their using His faithfulness as a reason for trifling with sin. Christ will never cease to love, nor will He trifle with sin, or allow us to trifle with it. He keeps us always resting on His blood. But, then, supposing one is guilty of sin after receiving this remission, what is to be done? Let us go and spread it out before God. The veil is not set up again because you have acted foolishly outside it. You are entitled to draw near and spread out your failure before God—to come to Him on the very ground that you are washed in the blood of Christ. What is the effect of this? And what is this the effect of? It is because Christ is sanctifying and cleansing, keeping up the washing of water by the word. There may be this corporate aspect of it as well as the individual—both are true. It is true for every soul and for the Church at large. Christ is always acting in the presence of God on behalf of the Church; and the consequence is, the need of reproof and of chastening. A man is brought to feel what he has done. Some word of God, either in his own meditation, or through others, flashes upon his soul. He is convinced of his folly; the will has ceased to act; the word of God is brought home with power by the Holy Spirit; the man bows under it.
This is the washing of water by the word. It is the effect of Christ’s priesthood at the right hand of God. The application of the word of God to the soul is the effect of the intercession of Christ to put away failure wherever it has been. The work that He is doing at the right hand of God is this intercessional work. A great deal of that which goes on in the soul is not provision for failure, but to guard us against failure. God does not count upon sin—He does not look for failure in His child. On the contrary, there is a most solemn injunction against sin. “My little children, these things write I unto you that ye sin not” (1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)). He had been telling them, that if any man said he had no sin, he deceives himself, and the truth is not in him. Then the effect of that on the corrupt heart of man would be, that it would be said, Sin is not so much matter after all. “My little children,” (Gal. 4:1919My little children, of whom I travail in birth again until Christ be formed in you, (Galatians 4:19)) he says, “these things write I unto you that ye sin not” (1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)). We are never free to sin. We are always inexcusable when we do sin. “But,” it is added, “if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:11My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)). There you have what answers to this very thing. It is not that the position of Christ is the same, but the effect, as far as regards the soul, is similar. Christ is carrying on His blessed action of love, and the effect is that there is that in the word of God which applies itself, by the grace of God, to our fault; so that the sanctifying spoken of here is the practical setting us apart according to our proper calling as God’s assembly—the making it good in our souls by the word of God. This is done by the revelation of Christ, and of Christ as He now is in the presence of God. And this is what is referred to in 2 Corinthians 3, where it is said, “We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18)). We find that the Holy Spirit, revealing Christ as He is glorified now before God, separates us from the world which knows nothing of His glory, but is bent upon something connected with present things. God reveals to us Christ’s glory, and the effect is that we are weaned from the false glitter of this evil age.
But this being the complete account of what Christ does, there is the cleansing, as well as the sanctifying, the Church. This defilement requires to be removed; and in both cases it is the washing of water by the word which God uses. But there is a third and future fruit of His love—“that he might present it to himself a glorious Church, not having spot or wrinkle or any such thing” (vs. 27). There we have clearly the complete glory of the Church, when there will be no question of cleansing it any more; when all the love of Christ will have its perfect effect, and when the Church will be glorious according to His own likeness, “That he might present it to himself a glorious Church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish” (vs. 27). Thus we have the full, blessed account of the love of Christ. But mark, it is not introduced merely in a doctrinal form, but in a most practical way, for the purpose of illustrating the place of the Christian husband towards his wife. The husband can only act properly towards his wife when the relationship is not merely regarded as a natural one. A Christian must act upon heavenly principles, in order to act well in a natural relationship. You might have a husband attached to his wife, and a wife ever so much attached to him; but if that is merely their ground in married life, it will never have the power, blessing, and honor of God. Though it is all quite right, yet more than that is needed; and the something more that is needed is just this—the reminding of our souls how Christ feels and carries Himself toward the Church. There is always blessing and power in believing the word of God. If not using this, we shall not have the strength of it in the natural relationship of this life; yet we ought to have it. If we have it not, are we not doing without that which would give power, and which God would own and honor?
But he applies it, “So ought men to love their wives as their own bodies. He that loveth his wife loveth himself” (vs. 28). He is now taking up the common instinct that men naturally avoid pain and take care of themselves. He is speaking only of the fact, and says, Look upon your wife as a part of yourself; and that anything that would wrong her is so much wrong done to your own body. It would teach you affectionate care, “for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church” (vs. 29). A beautiful and sweet addition to the truth that He had already brought out. All the rest had shown redemption, the present practical cleansing the future glorification of the Church. But now he adds, that Christ “nourisheth and cherisheth it” (vs. 29). There is the special entrance of His mind, His careful interest in those that belong to Him. It is a great comfort that we know this about the present state of the Church, when we think of the ruin of all around. Does Christ ever cease to nourish that which belongs to Him? He does not. Spite of all the ruin, He has the same care for His people. We never can pray too much for the Church; but it is another thing to be troubling our minds as if the Lord forgot her, and were not taking adequate care of the saints in their need and sorrow. The Lord has never failed; and what He here tells us to do in our earthly relationship is no more than what He has perfectly done towards His Church. He loves the Church; He nourishes and cherishes it, and He does this because “we are members of His body, of His flesh, and of His bones” (vs. 30). Just as Eve was a part of Adam, so the Church is of Christ. The Lord took out of Adam’s side that which He built into his wife. So we stand in this nearness of relationship to Christ. The verse is sometimes applied to Christ’s becoming man; but it is the converse of this. It does not mean Christ taking our flesh and bone, but our being made members of His body, of His flesh, and of His bones. It is our relationship to Christ risen from the dead, and not Christ’s relationship to us as a man upon the earth. I only refer to it to guard souls. There is no allusion to our Lord’s taking flesh and blood, which we know He did: that is taught in Hebrews, but not here. We are members of His body, of His flesh, and of His bones. We are really a part of Himself, united to Him as He now is in the presence of God. The case of Adam is then quoted and of Eve. “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery, hut I speak concerning Christ and the Church. Nevertheless let every one of you in particular so love his wife even as himself, and the wife see that she reverence her husband.” Thus we have the subject summed up with this practical word. I need not say that everything contrary to the most entire confidence in such a relationship is excluded by this verse. The husband, if acting in the spirit of it, has no secret from the one that is a part of himself: but as to the wife, let her see that she reverence or (literally) fear her husband. It would not be the mere familiarity of love, which is wrong in a heavenly point of view. Whatever the confidence of a wife in her husband, it is surely a becoming thing for a wife to fear him. Nor is this the least incompatible with love. We are told to hold fast grace; and what is the effect? That we may serve God acceptably with reverence and godly fear. There is an immense difference between the thoughts, but it may serve to illustrate. Here it is the fear that fears to offend, and seeks earnestly the husband’s honor. This holds true in every case. Supposing you take the case of a stupid husband who has a clever wife; if he shows what he is from day to day, so much the more has the wife to guard her own spirit that she should use what she has to keep her husband without seeming to do so. And now comes in the very important thing, that in these circumstances she should honor God and her husband, instead of a word to himself or to others that would wound or show a want of care. It is in such circumstances that the wisdom and spiritual feeling of a godly woman should shine, and shine by not shining: for the blessing of the married pair supposes that the man should appear and not the woman. Where the heart is simply looking to the Lord, there would be this result: and although it might look unseemly that such should be linked together, and it would make their path more difficult, still there is nothing impossible to God. And if the Christian woman sought the mind of God, honoring Him in the circumstances, God would use her in a very blessed and happy way, for the helping of her husband, and for the covering of that which would be mortifying to him. But the principle always abides. As nothing justifies a husband in not loving his wife, so nothing justifies a wife in not reverencing her husband. The Lord grant that we may bear in mind His holy and gracious admonition.