We are then sanctified (it is thus the Scripture most frequently speaks) by God the Father, by the blood and the offering of Christ, and by the Spirit—-that is to say, we are set apart for God personally and forever. In this point of view justification is presented in the Word as consequent upon sanctification, a thing into which we enter through it. Taken up as sinners in the world, we are set apart by the Holy Spirit to enjoy all the efficacy of the work of Christ according to the counsels of the Father: set apart by the communication of a new life no doubt, but placed by this setting apart in the enjoyment of all that Christ has gained for us. I say again, it is very important to hold fast this truth, both for the glory of God, and for our own peace: but the Spirit of God in this epistle does not speak of it in this point of view, but of the practical realization of the development of this life of separation from the world and from evil. He speaks of this divine development in the inner man, which makes sanctification a real and intelligent condition of soul, a state of practical communion with God, according to that nature and to the revelation of God with which it is connected.
In this respect we find, indeed, a principle of life which works in us that which is called a subjective state; but it is impossible to separate this operation in us from an object (man would be God if it were so), nor consequently from a continual work of God in us that holds us in communion with that object, which is God Himself. Accordingly it is through the truth by the Word, whether at first in the communication of life, or in detail all along our path. “Sanctify them through thy truth: thy word is truth.”
Man, we know, has degraded himself. He has enslaved himself to the lusts of the animal part of his being. But how? By departing from God. God does not sanctify man apart from the knowledge of Himself, leaving man still at a distance from Him; but, while giving him a new nature which is capable of it, by giving to this nature (which cannot even exist without it) an object-Himself. He does not make man independent, as He wished to be: the new man is the dependent man; it is his perfection. Jesus Christ exemplified this in His life. The new man is a man dependent in his affections, who desires to be so, who delights in, who cannot be happy without being so, and whose dependence is on love while still obedient as a dependent being ought to be.
Thus they who are sanctified possess a nature that is holy in its desires and its tastes. It is the divine nature in them, the life of Christ. But they do not cease to be men. They have God revealed in Christ for their object. Sanctification is developed in communion with God, and in affections which go back to Christ, and which wait for Him. But the new nature cannot reveal an object to itself; and still less could it have its object by setting God aside at its will. It is dependent on God for the revelation of Himself. His love is shed abroad in our hearts by the Holy Spirit whom He has given us; and the same Spirit takes of the things of Christ, and communicates them to us. Thus we grow in the knowledge of God, being strengthened mightily by His Spirit in the inner man, that we may understand with all saints what is the breadth and length and depth and height; and know the love of Christ, and be filled unto the fullness of God. Thus, gazing with open face upon the glory of the Lord, we are changed into the same image from glory to glory as by the Spirit of the Lord. “For their sakes I sanctify myself, that they also may be sanctified through the truth.”
We see by these passages, which might be multiplied, that we are dependent on an object, and that we are dependent on the strength of another. Love acts in order to work in us according to this need.
Our setting apart for God, which is complete (fd it is by means of a nature that is purely of Himself, and in absolute responsibility to Him, for we are no longer our own, but are bought with a price, and sanctified by the blood of Christ according to the will of God, who will have us for His own), places us in a relationship, the development of which (by an increasing knowledge of God, who is the object of our new nature) is practical sanctification, wrought in us by the power of the Holy Spirit, the witness in us of the love of God. He attaches the heart to God, ever revealing Him more and more, and at the same time unfolding the glory of Christ and all the divine qualities that were displayed in Him in human nature, thus forming ours as born of God.
Therefore it is that we have seen in this epistle that love, working in us, is the means of sanctification. (chap. 3: 12, 13) It is the activity of the new nature, of the divine nature in us, and that connected with the presence of God; for he that dwelleth in love dwelleth in God. And in this chap. v., the saints are commended to God Himself, that He may work it in them, while we are always set in view of the glorious objects of our faith in order to accomplish it.
We may here more particularly call the reader’s attention to these objects. They are God Himself, and the coming of Christ: on the one hand, communion with God; on the other, waiting for Christ. It is most evident that communion with God is the practical position of the highest sanctification. He who knows that we shall see Jesus as He now is, and be like Him, purifies himself even as He is pure. By our communion with the God of peace we are wholly sanctified. If God is practically our all, we are altogether holy. (We are not speaking of any change in the flesh, which can neither be subjected to God nor please Him) The thought of Christ and His coming preserves us practically, and in detail, and intelligently, blameless. It is God Himself who thus preserves us, and who works in us to occupy our hearts and cause us continually to grow.
But this point deserves yet a few more words. The freshness of Christian life in the Thessalonians made it, as it were, more objective; so that these objects are prominent, and very distinctly recognized by the heart. We have already said that they are God the Father and the Lord Jesus. With reference to the communion of love with the saints as His crown and glory, he only speaks of the Lord Jesus. This has a special character of reward, although a reward in which love reigns. Jesus Himself had the joy that was set before Him as sustainment in His sufferings, a joy which thus was personal to Himself. The apostle also, as regarded his work and labor, waited with Christ for its fruit. Besides this case of the apostle (chap. 2), we find God Himself and Jesus as the object before us, and the joy of communion with God-and this in the relationship of Father-and with Christ, whose glory and position we share through grace.
J. N. D.