No. 1. Righteousness and Sanctification.
The object of these papers is to set the more advanced truths of the gospel before young believers in a simple and practical way. In doing this we go over well-trodden ground, and must not, therefore, look for much that is new, but rather that a consideration of these blessed truths may be to the increased glory of God both in the praises of our hearts and in the tenor of our lives.
The word of God, in speaking of the work of Christ and what it has done for us, says, not only “being now justified by His blood,” (Rom. 5:99Much more then, being now justified by his blood, we shall be saved from wrath through him. (Romans 5:9)), (regarding Christ as the great Paschal Lamb), but also “sanctified through the offering of the body of Jesus Christ once” (Heb. 10:1010By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10)), (looking at Him as the great burnt offering, the One who died to fulfill God’s will).
Forgiveness, Justification, Sanctification
Now all Christians believe that their sins are forgiven. Many, however, do not know that they are perfectly justified before a righteous God, and still more have never heard that they are now perfectly sanctified by the same work that put away their sins. It is difficult to account for this, seeing that all are equally revealed in Scripture, but still it is a fact. This ignorance would not matter so much did the words mean pretty much the same thing; but not only are they distinct in themselves, but still more do they differ in their results. A man may owe a large debt: if this debt is forgiven, he is free from all penalty; if another pays it, he is justified from it. All this, however, does not fit or entitle him to enter the mansion of his creditor on familiar terms. But the work of Christ has done all these three things: by it we are forgiven, and thus saved from hell; by it we are justified, and can thus stand before a righteous God, and by it we are sanctified, and thus fitted to enter the presence of a holy God.
A Righteous and a Holy God
“Righteousness” is spoken of in Romans, “Sanctification” in Hebrews. The scene in Romans is the throne, and a righteous God; in Hebrews the sanctuary and a holy God. In Romans the point is the guilt of the sinner; in Hebrews his defilement; while, with regard to the sacrifice of Christ, (of which both speak) Romans sets before us its perfection as meeting the righteous claims of God, whereas in Hebrews we get its eternal character in being offered once for all.
On these two foundations our peace rests. Christ’s work must be perfect that we may have a standing at all, before a righteous God; it must also be of eternal efficacy that this standing may never be lost.
God’s Will, Christ’s Work, the Spirit’s Witness
Justification and sanctification alike stand on a three-fold basis: In Romans we are justified by the grace God, by the blood of Christ, and by faith the operation of the Spirit (Rom. 3:24,5:1-9).
In Hebrews we are sanctified by the will of God, the work of Christ, of which the Spirit is the witness (Heb. 10).
Righteousness and sanctification are both the combined work of Father, Son, and Holy Spirit; the Father’s will and grace gave the Son, the Son’s blood and work accomplished our redemption, and faith causes us to accept this work to which the Spirit bears witness.
God’s Righteousness, Not Mine
The righteousness is divine, not human. The righteousness of works had been sought for in vain for four thousand years, from the Gentile, the heathen philosopher, and the Jew (Rom. 1-3) but both the Jews, who had the law, and the Gentiles, who were a law unto themselves, had failed: and the trial is finally summed up in these words: “Therefore by deeds of law (lit.) (that is by works of any kind) there shall no flesh be justified in His sight.” And now a new righteousness, apart from law (of every kind) is manifested, a righteousness not of man but of God. This new righteousness is not on the principle of works at all, neither our own nor the works (or law keeping) of another put to our account, for then would righteousness still come by the law, and Christ would be dead in vain” (Gal. 2:2121I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21)). It is most important to be clear on this. Righteousness comes to me through Christ’s death and resurrection, not through His spotless life. Indeed, it is only in dying that He takes up my cause as my substitute. It is here I am first connected with Him. So truly is this the case that through all the epistles we hardly hear of the life of Christ before the cross at all. I believe there are but ten verses in all that speak of it, and of these five are the merest allusions (Rom. 15:3,83For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. (Romans 15:3)
8Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (Romans 15:8); 1 Cor. 11:2323For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: (1 Corinthians 11:23); Gal. 4:44But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, (Galatians 4:4); Heb. 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7)). The only two passages that really speak of it are Philippians 2:7-87But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:7‑8) and 2 Peter 1:16-1816For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18And this voice which came from heaven we heard, when we were with him in the holy mount. (2 Peter 1:16‑18), and in neither of these is there any question of Christ as our substitute, but it is Christ as our example!
(To be continued)