There is something very sweet in the certainty with which the apostle Peter presents to us the truths contained in this epistle. There is neither hesitation nor uncertainty. The word speaks of things received, of a certainty for those to whom it is addressed. Their faith was tried, but the thing was certain. The apostle speaks here of an inexhaustible fund of truths which belonged to him and it is not as one groping in the dark that he speaks of it. These things are too important to be left in doubt; they deserve all our attention; our hearts need it. It is not the unregenerate heart that loves the Lord Jesus; one may be brave and all that, and think that, if one's conduct is good, the result in heaven will be accordingly, but therein is no love for the Lord Jesus. And this is the badge of the Christian.
The apostle says, in the eighth verse: “Whom [Christ] not having seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.” Now, there is no such thing as this without the new birth, which is a new life, which has an object that preoccupies it. It is an entirely new life, which has interests, affections, quite a new world; and without that there is no Christian, because there is not Christ.
We will now see the two principles laid down in this chapter, and in the work here attributed to the Holy Spirit.
God finds the soul in a certain position, in certain relations, and removes it to place it in quite a new state; and this separation is according to the power of the resurrection of Christ.
The apostle speaks to the Jews of the dispersion (that is, to those of whom it is spoken in John 7:35, those dispersed among the Greeks) in these words: “Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father,” etc. He addressed himself to the dispersed, to the Jews converted to Christianity, to those who were elect according to the foreknowledge of God, through “sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace,” etc. He says this because he is speaking of another election than that of the Jewish people. The Jewish nation was elected after another manner. Here he writes, as we said, to Jews who had believed on the Lord Jesus; so that sanctification in them was no sanctification of a nation by outward means, but by the Holy Spirit, who separated the souls from among the Jews to belong to God, and to form a part of the present dispensation of grace. It was not with them as with the ancient Jews, who were separated from the Egyptians by the Red Sea; they were separated by the sanctification effected by the Holy Spirit. Observe particularly this word “sanctification": the first idea is separation for God, not only from evil, but a setting part for God, who sanctifies.
This is what God does in those whom He calls. God finds souls lying in evil. John on this subject says, in his First Epistle, chap. 5: 19: “We are of God, and the whole world lieth in wickedness;” and it is very precious to have things clearly stated. “We are of God;” it is not merely that we should conduct ourselves aright; doubtless, that is well; but the great difference is, that we are of God, and that “the whole world lieth in wickedness.” Does that mean that we are always as we should be? No; but we are of God. One is not all one would desire to be; that will come to pass only in heaven; for it is only there that God will make us conformed to the image of His beloved Son.
But this is what God has done: He has separated us to Himself, as a man who hews stones out of a quarry. The stone is hewn out of the quarry, and set apart, destined to be cut and fashioned, in order to be placed in the appointed building. And God detaches a soul from the quarry of this world, to separate it for Himself. I say not but that there is much to do, for a rough stone cut out of the quarry requires often to have considerable labor expended upon it before it is placed in the building for which it is destined. Even so God separates, prepares, and fashions this soul, to introduce it into His spiritual building. There are many useless matters to take off, but God acts every day in His grace; howsoever, this soul is sanctified, set apart for God, from the moment it is taken out of the quarry of this world.
The apostle speaks here of sanctification before he mentions obedience and the blood of Jesus Christ. We are sanctified for these two things (ver. 2.); “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Christ.” The stone is entirely His, and adapted to His purpose. Although He has yet to work upon it, the question is not of what He does each day, but generally of the appropriation to the end God has proposed to Himself. It is the Holy Spirit who acts in the soul, and appropriates it to the end God has proposed to Himself. It is the Holy Spirit who acts in the soul, and appropriates it to Himself. It may previously have been very honorable or very wicked in its conduct; that is all the same; only it will be more grateful, if it feels itself more evil; but as to its former condition that matters little, it belongs now to God.
To what does God destine this soul? To obedience. Up to this period it has done little but its own will; it has followed its own way, no matter what appearances may have been, more or less good, more or less bad; it is all one. The character may have been weak, or more or less fiery, until, as with Paul, the Lord arrested him on his road: now behold this soul, hitherto filled with its own will, set apart for obedience.
Paul had been very learned in what concerned the religion of his fathers; he had sat at the feet of Gamaliel. He honestly believed that he had done the will of God, but there was nothing of the kind; he followed his own will, according to the direction impressed by the tradition of his fathers. Never, till the moment that Jesus stopped him on the way to Damascus, had he said, “Lord, what wilt Thou have me to do?”
Thus, whatever may have been the conduct of a soul before this setting apart, nothing of all that has made it do the will of God. But the aim of the life of a soul sanctified, set apart, is to do the will of God. It may fail, but that is its aim. Jesus said, “Lo, I come to do thy will, O God.” He had no need of sanctification in one sense, because He was holy; but the aim of His whole life was obedience. Here I am “to do thy will, O God.” He took the form of a servant, became in the likeness of men, and He was obedient unto death, even the death of the cross. He existed only for God; the principle of His life was obedience. He was come to do nothing but His Father's will.
As soon as a soul is sanctified, it is sanctified unto obedience, and that is manifested by the spirit of dependence which has done with its own will. It says: “What must I do?” It may fail, through weakness, in many respects, but that is its aim.
As to the second thing, we are sanctified to enjoy the sprinkling of blood; first to obedience, then to enjoy the sprinkling of blood. The soul, thus placed under the influence of the blood of Christ, is thereby completely cleansed. The blood of the Son of God cleanses us from all sin; it is by the efficacy of His blood that we are separated from this world.
The question here is not of the blood of bulls and goats, which could not sanctify the conscience of him who did the service, but it is the blood of Christ, who by the Eternal Spirit, offered Himself without spot to God. It is this blood which purifies the conscience.
The Jews, under the law, said indeed, trusting to their own strength, We will do all that Thou hast spoken. They undertook to do everything, when it was prescribed to them as a condition. But here it is much more; it is the Spirit that makes them say, “What wilt thou have me to do?” It is submission; it is the principle of obedience, really produced in the heart: ‘I know not what Thou wilt, but here am I to do Thy will.' It is obedience without reserve. There is no question here of rules that man cannot accomplish, but of the whole will changed, no more to do one's own will, but to do God's will.
The book of the law was sprinkled, as well as the people; but that gave its efficacy to the requisitions of the law, while the sprinkling of the blood of Jesus gives to the changed heart the purification and the peace which belong to those who are placed under the efficacy of His blood. We are placed there as the Jews were under the blood of the goat of atonement; not, however, for a year only, but forever.
As to a soul, then, that the Holy Spirit has hewn out of the quarry of this world, being honest, amiable, kept by the good providence of God, but withal doing its own will—well, God has found it there in the world and of the world, notwithstanding all its good qualities, and He has to put His love in its heart, in order that it may, without hesitation, care only about the will of God to do it. But, thus separated, it is under the blood of sprinkling, it is cleansed from all its sin.
That is the first principle; the separation wrought by God Himself, who places us outside of this world, or rather of the things of this world, and makes us Christians; without this there is no Christianity.
God acts effectually. He does nothing by halves; and that is all His work. God does not deceive Himself. He must have realities. He does not deceive Himself as we deceive ourselves, and as we try to deceive others, although we deceive others less than we deceive ourselves.
I would point out to you the meaning of the word “sanctification": it is rarely used in the Scriptures in the sense in which we generally use it; that is to say, in the progressive sense. It is only three times employed in this sense. It is said: “Follow peace with all men, and holiness (sanctification), without which no man shall see the Lord” (Hebrews 12:14). “The very God of peace sanctify you wholly” (1 Thessalonians 5:23). I quote these two passages to show that I do not set aside this sense of the word; but it more particularly designates an act of separation, a setting apart for God. If we have not laid hold of this meaning, there will be an entire mistake as to what sanctification is. In the two above-quoted passages, the work has an every-day application. In the sense in which it is used by the apostle in the beginning of this Epistle, it is perfectly in the sense of taking a stone out of the quarry of this world to fashion it for God.
Sanctification is attributed to the Father in more than one place in the Bible. See Hebrews 10:10. Now, it is by this will that we are sanctified; by the offering made once of the body of Jesus Christ. It is by this will of God that we are sanctified.
1. There is the first thought, the will of God, which is, to set us apart (to sanctify us).
2. And the means, -it is the offering of Christ.
And it is always (with scarcely more than one exception, which we have already quoted) in this manner that it is spoken of in the Hebrews. Sanctification is attributed to God the Father in another passage also—Jude 1.
The Father having willed to have children for Himself, the blood of Jesus does the work, and the Holy Spirit comes to accomplish the counsels of the Father, and to give them efficacy by producing the practical effect in the heart. The soul separated from the world is sanctified by that very fact. There is the old trunk which pushes forth its shoots, but God acts in pruning; and His acting, which takes place by the Holy Spirit, works the daily practical sanctification. The heart is each day more and more set apart. It is not like a vase, because in man it is the heart which is set apart. Thus, when life is communicated, and thereby the man is sanctified, there is a daily work of sanctification which applies to the affections, to the habits, to the walk, etc.
Let us see how God does this—
“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (ver. 3).
Such is the way He does it. God sets us apart for Himself. It is not by modifying what was bad in us, but by creating us anew; by making afresh a new creature, for the old man cannot be made subject to the law. He gives a new life.
If one be not thus born anew, one belongs yet to the world, which is under condemnation; but when God acts, it is altogether another thing. Being born in Adam, we have need to be born by Christ. When the heart is visited by the Holy Spirit, one is begotten again by a life which is not of this world, which urges it to another end, Christ. It is not by precepts addressed to the old man; it is by another life. The precepts follow afterward; that is to say, that this life of which we speak, which is the new birth, belongs not to this world, neither in its source, nor in its aim; it cannot have a single thing in common with the old life. This life is found here below in the body; we eat, work, etc., as before; but that is not what Christ came for. Christ came to make us comprehend quite another thing from the life here below, into which He entered. And that is the rule of the Christian's conduct. He has for object, for aim, and for joy what Christ has for object, aim, and joy; his affections are heavenly, as those of Christ.
If the life of Christ is in me, the life and the Spirit of Christ in me cannot find joy in that wherein Christ finds not His joy.
The Spirit of Christ in me cannot be a different spirit than it was in Him; and it is evident that he who is separated from this world for God cannot find pleasure in the life of sin of this world, and prefer it to that of heaven.
We know well that the Christian often fails in this rule; but this hinders not that there is nothing in common between the life of heaven and that of the world. It is not a question of prohibitions as to using this or that, but of having altogether other tastes, desires, and joys; and it is on that account people imagine that Christians are sad, as if they were absorbed by only one thought.
It is that our joys are altogether different from those of the world; the world knows not our joys.
No unrenewed person can comprehend what renders the Christian happy; that is to say, that his tastes are not for the things of this world.
His thoughts rise higher. This is the joy of the Christian, that Christ is entered into heaven, and has Himself destroyed all that could have hindered us from entering there.
Death, Satan, and the wicked spirits, have been conquered by Christ, and the resurrection has annihilated all that was between Him and the glory. Christ placed Himself in our position.
He underwent the consequences of it. He has conquered the world and Satan. It is written, “Resist devil, and he will flee from you:” if he is already conquered, we have not to conquer him, but to resist him. When we resist him, he knows he has met Christ, his conqueror. The flesh does not resist him. Jesus gives us a lively hope by His resurrection from the dead; in this way, and being in Him, we are on a foundation which cannot fail.
Christ has already shown that He has won the victory; and what grace is here presented to us Even that of obtaining the inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God through faith, etc. (vers. 4, 5).
This treasure is in heaven. I have nothing to, fear, it is in perfect safety. But this is what I fear as to myself, temptations, all sorts of difficulties, for I am not in heaven. That is true; but what gives every security, is not that we are not tried or tempted, but that in the trial here below, we are kept, as the inheritance is kept in heaven for us.
Here is the position of the Christian, set apart by the resurrection of Christ, and begotten again., It is that, in waiting for the glory, we are kept by the power of God, through faith, separated from the world by the power and communication of the life of Him who has won the victory over all that could have hindered us from having a part in it.
And why are these trials sent to us? It is God who works the soil, in order that all the affections, of the heart, thus sifted, may be purified and exercised, and perfectly in harmony with the glory of heaven, and with the objects which are set before us.
Is it for naught that gold is put in the furnace, or because it is not gold? No; it is to purify it.
God, by trials, takes out of our hearts that which is impure, in order that when the glory arrives we may enjoy it.
Let us see a little what the apostle says on this subject: “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ” (vers. 6, 7). Whereabouts are we, then, when the process of sanctification is carried on? It is that although we have not seen Jesus, we love Him; and although now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory, receiving the end of our faith, even the salvation of our souls.
It is there the heart finds itself; and whatever be the circumstances of the present life, Christ is present in the midst of our temptations, and the heart always finds itself close to Jesus, the source of its happiness; and while saying that His love is boundless, passes all knowledge, we can say also that we have the intelligence of it.
The magnet always turns towards the pole; the needle always trembles a little when the storm and tempest roar, but its direction changes not; the needle of the Christian heart points always towards Christ. A heart which understands, which loves Jesus, which knows where Jesus has passed before it, looks at Him to sustain it through its difficulties; and however rugged and difficult the way, it is precious to us, because we find there the trace of the steps of Jesus (He has passed there), and specially because this road conducts us, through difficulties, to the glory in which He is. Seeing, says the apostle, that if need be, it is “that the trial of your faith, being much more precious than of gold, that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.”
It is not only that we have been begotten again, but that we receive the end of our faith, even the salvation of our souls. The end of my faith is to see Christ, and the glory that He has gained for me. He says here, the salvation of the soul, because the question is not of a temporal deliverance, as in the case of the ancient Jews. I see now this glory through a veil, but I long to see myself there. And being now in the trial, I look to Him who is in the glory, and who secures it to me. The gold will be completely purified; but the gold is there: as to me, as to my eternal life, it is the same thing as if I were in the glory. Salvation and glory are not the less certain, though I am in the trial, than if I were already in the rest. And that is practical sanctification; habits, affections, and a walk formed after the life and calling one has received from God.
[J. N. D.]
(To be continued)