On receiving the forgiveness of our sins, there results a most important matter for our souls. I allude to the sealing of the Spirit of God. The sealing of the Spirit takes place at once when we receive this forgiveness—when we believe in Christ. This is quite different from the work of quickening, which makes us see our need of forgiveness. It is the personal indwelling of the Holy Ghost in our bodies. This truth comes out very blessedly in the type of “the things which happened” to Israel. The moment the blood had met God’s claims, the pillar of cloud and of fire descended. “And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people” (Ex. 13:21, 22).
It was blessed to be safe from a God of judgment on the night of the passover. But God was outside, and the Israelite was within: there was no communion between them. They could have no thoughts in common with One who was judging. To keep Him outside the house was the thought of that solemn night. But now He comes down at once to take His place amongst the people whom blood has sheltered. Forgiveness was known, but deliverance was not; still the conscience was clear with God, and in virtue of this the cloud descended before they were out of Egypt.
A soul may know no other truth than the simple but blessed fact of the forgiveness of his sins. Never mind; the rest will come! God seals him. While Peter yet spake these words— “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43)—here were quickened people, needing forgiveness, listening; there was Peter declaring forgiveness in the name of the Lord Jesus, and in virtue of His work—needy hearts accepted the message; it was this they wanted, and at once, as the words entered their hearts, “the Holy Ghost fell on all them which heard the word.” No doubt He had been at work in quickening them before Peter’s visit. He had created desires and the need of forgiveness which Christ alone could satisfy, but now He comes with the message of forgiveness, and they believe; consequently He takes up His abode in the bodies of those who believed in this message of pardon. This was the gift of the Holy Ghost; quite distinct from the gifts which, to mark His presence in the sight of others, were also seen at that day.
This makes the sealing of the Holy Ghost very plain. So it was understood by Peter, and taught by Paul. Peter tells them in Acts 2:38 that, on the remission of sins, they would receive the Holy Ghost. Paul so teaches in the Epistle to the Romans. The blood of Christ having been shed (ch. 3:25); and the ungodly sinner having believed on Him that justifieth the ungodly (ch. 4:5), and who raised up Jesus from the dead, who had been delivered for our offenses (ch. 4:24); “the love of God is shed abroad in our hearts (at once) by the Holy Ghost, which is given unto us” (ch. 5:5). All this is before deliverance is known (chs. 6, 7) from their state as sinners before God.
Thus, the reception of the Holy Ghost is a positive result on our believing in Christ, for the forgiveness of sins. Much has to be learned doubtless, but the result is plain—the Holy Ghost dwells in us as a consequence, and as a seal; “Having believed, ye were sealed with that holy Spirit of promise” (Eph. 1:13).
The tenth chapter of the Epistle to the Hebrews also shows us this truth. The moment the work of Christ is accomplished, the Holy Ghost descends that we may know the forgiveness of our sins. “Whereof the Holy Ghost is a witness to us ... and their sins and iniquities will I remember no more” (Heb. 10:14-17). Here it is not the witness of the Holy Ghost in us, which is spoken of, but that to us. He comes to dwell in the Church, and to tell us not only that Christ had purged our sins before He went on high, but to bring to us the testimony, that we may have our consciences purged, and that God will remember our sins no more! He will not be untrue to His own Word; nor to Him whose precious blood has been shed; nor to His Spirit’s testimony to us. Thus we have the (unasked) presence of the Holy Ghost, consequent on the putting away of our sins through the blood-shedding of Christ; as Israel had the cloud and the glory (unsought), consequent on the blood-shedding of the paschal lamb. It was as if God desired to be with His people at once; so the moment He could righteously come down to dwell amongst them, He did so.
On the Epistle to The Ephesians. Chapters 5, 6.
I then find the objective measure of this in Chapter 5, “Be ye imitators of God as dear children, and walk in love;” after that I find that we are all light in the Lord. I have the imitation of God the measure of my conduct. I say, How can I go and imitate God? Is not Christ, God Then I am to go and imitate Him as He walked down here.
“You were sometimes darkness, but now you are light in the Lord (v. 8.) The worldly Christian is like one dead, because he is asleep. You may show him ever so much and he heeds it not at all—yet he is alive. (v. 14.)— “Awake thou that sleepest and Christ shall give thee light.” Christ is the expression of my walk in love and light, and that is the path of a Christian.
It shows what is the immense practical importance of this totally new thing. It is God who is the measure and pattern of my walk. Christ was the expression of divine grace and divine light. While He was in the world He was the light of the world. So am I to be.
The law gave us what we ought to be for God. This is what God was for man in Christ, and that is my path and pattern.
Take love, what is the legal rule? It is you should love your neighbor as yourself. Did Christ do only that? He gave Himself for His neighbor. The Christian gets a love which gives up self totally for other persons. The law knows nothing about that. That I have never found elsewhere, and shall not find in Heaven—perfect good in the midst of evil. The law is a perfect rule of what man ought to be for God. But Christ is what God is for man. We shall not be doing things contrary to the other (the law) if we follow Him. It is “having put off,” not “that ye put off.”
(v. 2.) You get a detail very beautiful to me. “Walk in love as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God.” I get Him giving Himself for us and giving Himself to God. I can have love up, and I can have love down. God loves down, man (with God) loves up. If it is loving up, the higher the object the greater the affection. If it is loving down, the lower the object the greater the love. Our love is exercised on God, while His love is exercised on these poor wretched creatures. We see in Christ what was perfect in both respects. He gave Himself for us, which was the Divine looking down, and to God which was man looking up—God in man perfect in both.
Another similar thing. We are light in the Lord, because my new nature is light in the Lord. But it is not said we are love in the Lord, because love is free and sovereign and only God has got it.
There are two other subjects. One is Christ’s present love to the Church in a double aspect.
1St. The broad truth. He loved the Church, and gave Himself for it—you have His mind and action toward the Church. He is going to “present it to himself a glorious Church without spot or wrinkle or any such thing.” Then you have His present nurture of it, like as a man loves his body (v. 25, 26). His present loving, constant care, that is what a man does for his own flesh.
2nd. The other side is that we are fighting with the Devil, and we want all the armor of God, and you have a most instructive description of what the armor is. One is most lovely and blessed-the care of Christ; the other most important—the necessity of the armor.
You notice all defensive armor comes before offensive. You do not take the sword of the Spirit till you are guaranteed against all the power of Satan. The sword may be to parry with as well as to thrust with doubtless.
“The loins girt about with truth.” It is not a loosely letting go what you have.
You do not fight in the wilderness, you fight in Canaan. You only go through the wilderness, and have to make good your way.
“Feet shod with the preparation of the gospel of peace.” It is the spirit of peace in one’s walk. I carry peace in my heart—it is a great thing. Your feet shod—it is your walk. You cannot carry peace to others unless you have it yourself. Then love flows freely if I have that.
We have first the truth applied to keep the moral man in order, then the breastplate of (practical) righteousness applied to protect the man.
Then I have the shield of faith up; and that gives him confidence. With the helmet of salvation he can walk with his head up and carry himself free. Then he takes the sword, as the sword of the Spirit, and then he is thrown back after all, on entire dependence; prayer and supplication follow, by which he can walk and go on.
Note. —The time was short, the last chapters were only briefly glanced at.