The Theology of Holiness Part 2

When, after the many mercies and many trials that fell to his portion whilst dwelling with his uncle Laban, and after the lapse of two score years, he was returning to his father's house, no longer poor and lonely, but with flocks and herds and wives and children, again he was encountered by the fear of his brother Esau who was approaching him with four hundred men. Then it was that there "wrestled a man with him until the breaking of the day." Note it was the man wrestling with Jacob--and the man was the angel,--Jehovah, the pre-existent Christ-- and the object of his wrestling was to get the Jacob nature, the old man, the body of sin, out of Jacob. But Jacob resisted, until by a touch the Divine wrestler made it impossible for him to resist any longer. Now he had to cease his wrestling but he could still cling, and he could still cry, "I will not let thee go until thou bless me."

Jacob's will was now firmly set upon the blessing; he could ho longer resist the will of the Blesser, but one thing more he had to do, and that was to tell his name. I am Jacob--supplanter, sinner, and then He blessed him there; Jabbok means extinguishment, and Jacob's self-life was extinguished there. He told his name, and in the telling lost it.

No longer the supplanter--but Israel, the prince, the prevailer, the overcomer, and Israel was now a wholly sanctified man. Beloved, tell G.o.d your name--sinner--seek with fixed determination for the blessing of holiness, fulfill the conditions, and you also shall prevail, and your name will be changed from sinner to saint, priest, prophet, king, having the blessing of entire sanctification, and the Blesser Himself in the person of the Indwelling Comforter. Praise the Lord!

CHAPTER IV.

ENTIRE SANCTIFICATION IN TYPE.

The Mosaic dispensation was legal, ceremonial and typical. "The law having a shadow of the good things to come," says the author of the Hebrews. But a shadow always points to a substance; and so far as holiness is commanded, and so far as it is shadowed forth in the ceremonial law, we shall find that there is a corresponding substance and reality in the gospel of Christ.

In the first place, if we study carefully the provisions of the Mosaic law, we shall be struck with the many forms of ceremonial uncleanness described therein, and with the "divers was.h.i.+ngs," not only of the "hands oft," but of the whole body, and of "cups and pots, brazen vessels and of tables." All these point to the fact that G.o.d will have a clean people, and a clean people is a holy people. The same thing is vividly exhibited in the distinction between clean and unclean animals, the one kind to be used as food, and the other to be disused. Of land animals, only such as both chew the end and divide the hoof, might then be eaten. And of aquatic, only such as have both fins and scales were to be accounted clean. There can be no doubt that this restriction in regard to food is full of meaning. G.o.d help us all as Christian believers to distinguish between the clean and the unclean in a spiritual sense, and not to forget that G.o.d will have His people now pure in heart, clean in soul, holy both within and without.

The seal of the covenant with Abraham was circ.u.mcision, and this became the perpetual rite by which his descendants were admitted to the rights and privileges of that covenant. "Every male child shall be circ.u.mcised." But this rite was an outward symbol of "a circ.u.mcision not made with hands, in the putting off of the body of the flesh, in the circ.u.mcision of Christ" (Col. 2: II. R.V.) And in Romans 2: 28-29, we are told that "He is not a Jew, which is one outwardly; neither is that circ.u.mcision which is outward in the flesh; but he is a Jew which is one inwardly; and circ.u.mcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men but of G.o.d." Beloved reader, may you and I know what it is to experience the inward circ.u.mcision, made without hands, even the putting off of the body of the flesh. And this is entire sanctification. In the consecration of Aaron and his sons to the priests' office, not only were they to be adorned with holy garments for glory and for beauty, not only was the breast-plate to be set with twelve kinds of precious stones, but the plate for the mitre was to be made of pure gold, and engraved with the motto "Holiness to the Lord." This was to be always upon the forehead of the High Priest, and must signify that Aaron was to be the holy priest of a Holy G.o.d, and that the law required a continuous holiness, as most a.s.suredly the gospel does also.

Now, in the most important sense both the priesthood and the sacrifices were typical of Christ. In the mediatorial work of redemption, he was both the priest and the victim. He offered Himself. And no one will deny that He was holy, harmless, undefiled and separate from sinners.

The holy priest, under the law typified the holy priest, who is a priest forever after the order of Melchizedek. But under the gospel dispensation all Christians are priests. "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people." And we are priests, not for the purpose of expiation, for expiation was completed by the Lord Jesus Christ, when He "bore our sins in His own body on the tree," but priests to offer up "spiritual sacrifices acceptable to G.o.d through Jesus Christ." And every such priest must needs be continuously holy.

The "spiritual sacrifices" which the Christian priest must offer are, as previously stated, (1) his body, with all its members and capacities. The heart was given to Christ at conversion. It is, however, largely through the body that the soul is led into sin, and it is through the body, also, that the soul must perform its work for Christ, so long as soul and body are united in probation. Hence, the Apostle exclaims in the twelfth of Romans, "I beseech you, therefore, brethren, by the mercies of G.o.d that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service." The Christian must offer (2) also his continual testimony. He must "hold fast the confession of his faith without wavering." "By him, therefore, let us offer the sacrifices of praise to G.o.d continually, that is, the fruit of our lips giving thanks to His name." And, finally (3), the Christian priest must offer the sacrifice of a holy life. "But to do good, and to communicate forget not, for with such sacrifices G.o.d is well pleased." Beloved, let us ask ourselves if we are constantly offering as a holy priesthood, a consecrated body, a confessing tongue and a G.o.dly life. Amen.

This subject has already been alluded to under a different head, but it will bear repet.i.tion.

In the ceremonial used under the law for the cleansing of the leper, we find an impressive type or symbol of holiness. Leprosy is most clearly and strikingly a type of inbred sin. It is loathsome, unclean, incurable, fatal and hereditary. The leper was driven from society; he could not dwell in the camp nor in the city. He was an outcast. None must be permitted to approach him. They must be warned off by the despairing cry "unclean, unclean." Nothing can be conceived more desolate or more hopeless than the condition of the leper, unless it be, indeed, the sinner who is an "alien from the commonwealth of Israel, a stranger to the covenants of promise, having no hope and without G.o.d in the world."

But to the leper, in many instances, came the glad "day of cleansing."

He might not come into the camp, until the priest went forth to him.

The priest and no one else could p.r.o.nounce him clean. And none but Christ has any authority to tell the sinner that he is converted, or the believer that he is sanctified. A clean bird must be slain over living water, another bird dipped into this water flies away toward heaven with b.l.o.o.d.y wing; the leper is sprinkled seven times, to denote the completeness or perfection of his cleansing, with blood by means of hyssop and scarlet wool bound to a stick of cedar; he must wash his clothes; he must pa.s.s a razor over his whole body, and bathe the whole body likewise in water. Certainly, all this needs no explanation.

Surely, here is atonement by blood, and cleansing by the was.h.i.+ng of water through the word, as plainly described as symbolic language can utter it.

All the b.l.o.o.d.y sacrifices of the Jewish law, the daily sacrifice both morning and evening, the paschal lamb, the Day of Atonement, the offerings at the various feasts, and innumerable sacrifices offered for individuals or for the whole people, the guilt offering, the sin offering, one for what we have done, the other for what we are, the peace offering, the burnt offering, these, also, all point to the Lamb that was slain from the foundation of the world. In all the sacrifices which we have named, a life was taken and blood was shed. "Almost all things are, by the law, purged with blood, and without shedding of blood is no remission."

But turn now to the New Testament, and read that "It is not possible for the blood of bulls and goats to take away sins." Read again, "If the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to G.o.d, purge your conscience from dead works to serve the living G.o.d." Read again, "In Him we have redemption through His blood"

--"Having made peace through the blood of His cross"--"Ye who are far off are made nigh by the blood of Christ"--"Being now justified by His blood"--"That He might sanctify the people with His own blood"--and especially "The blood of Jesus Christ, His Son, cleanseth us from all sin."

Here, I insert a quotation from that saintly man, Dr. Edgar M. Levy.

"When an oblation for sin was offered up under the old dispensation, the priest was commanded to dip his finger in blood, and to sprinkle it seven times before the Lord. This denoted the perfection of the offering. Nor would the blessed ant.i.type come short of the type. Seven times, at least, did our Lord pour forth His precious blood. He was circ.u.mcised and there, of necessity, was blood. He was buffeted on the mouth, and by such brutal hands, that this must needs have been attended with blood. He was scourged, and from Roman scouring there was, of course, blood. The crown of thorns was driven into His precious temples and, surely, this was not without blood. The sharp nails penetrated into His hands and feet, and again there was blood. And one of the soldiers, with a spear, pierced His side, and forthwith came thereout blood and water."

The blood of Jesus, then, is the procuring cause of our sanctification as it is of our justification. Glory be to His Name forever for the precious, cleansing blood. And every Christian can heartily join in the immortal hymn of Toplady on the "Rock of Ages," and especially with the rendering now frequently given to the conclusion of the first stanza, viz.:

"Let the water and the blood From Thy wounded side which flowed, Be of sin the double cure Save from wrath--and make me pure."

The pure olive oil is mentioned many times in Scripture, and was used for a great variety of purposes. In typology, however, it has special reference to the office work of the Holy Spirit. He is distinctively the Sanctifier, and to be filled with the Spirit is designated by the Apostle John as "the unction" or "the anointing." The holy anointing oil was to be sprinkled upon the tabernacle and all its sacred vessels. It was also poured upon the heads of prophets, priests and kings, as a necessary qualification for the discharge of their respective offices. There can be no doubt but that this use of the anointing oil and the sweet perfume, which none were permitted to imitate or counterfeit, has a direct typical reference to holiness.

The sacred writer, indeed, says as much. "That they may be most holy; whatsoever toucheth them shall be holy." And as all Christians are kings and priests unto G.o.d, it is necessary that they also be anointed with the Holy Spirit, as their types in the Old Testament dispensation were anointed with the outward oil. "Be ye clean that bear the vessels of the Lord." A priest must be holy.

We have already spoken of leprosy as a type of inbred sin, and of the requirement of blood-shedding in the cleansing of the leper. But before that cleansing was complete, the anointing oil, also, was to be applied to the leper, who was healed of his malady. As the priest had already touched his ear, his thumb and his toe with the blood of the sacrifice, so now he touched the same parts also with the oil. First, the blood; afterwards, the oil. And thus it is in the wondrous plan of salvation through the Lord Jesus Christ. First, atonement for guilt and to secure pardon; afterwards, the Holy Ghost baptism for complete cleansing.

First, justification through the blood; then entire sanctification through the Spirit.

The anointing oil was also to be applied to the ear, the thumb and the toe of Aaron and his sons in their consecration to the priesthood and, finally, poured upon their mitred heads that it might reach the beard and the skirts of the garments, but by no means touch the flesh. And so, beloved, we must be touched with blood and oil as to our spiritual ears, that we may take heed how we hear and what we hear; and as to our hands that they may do the work of G.o.d in all righteousness, and goodness and truth; and as to our feet, that they may run swiftly and beautifully upon the errands of redeeming love; and, at last, upon our heads and running down overall the person to purify and energize the whole man, that we may be "ever, only, all for Him." Praise the Lord.

And this can never happen while the flesh, the carnal mind, is still alive.

Jesus Christ Himself, the Son of G.o.d and the Son of Man, He who was holy, harmless, undefiled and separate from sinners, was, nevertheless, anointed with the Holy Ghost as a needful qualification for His mediatorial work.

In the synagogue at Nazareth, He read part of the sixty-first chapter of Isaiah. "The Spirit of the Lord G.o.d is upon me: because the Lord hath anointed Me to preach good tidings unto the meek; He had sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord"--and here He ceased His quotation abruptly, without saying a word about "the day of vengeance of our G.o.d." It was now a day of grace, not a day of vengeance. But to those who will not accept this grace, that terrible day of vengeance will surely come. Jesus was anointed, and He was holy. His anointed followers must also be holy. They must seek and find the baptism with the Holy Ghost and fire, they must be sanctified wholly. To be baptized, and filled and anointed with the Holy Ghost is the privilege and duty of all G.o.d's children. If we would belong to the royal priesthood, we must be cleansed from the defilement of sin.

Finally, we will allude to the fire symbol. Gold is spoken of in Scripture as tried in the fire. So of silver. "He" (Christ) "shall sit as a refiner and purifier of silver." The precious metals will endure the fire, but "dross and tin," as well as reprobate silver, will and must be consumed. The baptism with the Holy Ghost and with fire is a sin-consuming baptism. Fire is a great purifier. It makes the substance which is subjected to it pure through and through, and not like anything cleansed by water, pure as to its surface only. "Our G.o.d is a consuming fire." Oh, beloved, let us give up to the fire all that is for the fire. Let all depravity, all inbred sin, all tendency to depart from G.o.d and yield to Satan, be burned up in this fiery baptism. May G.o.d put upon all His pardoned children not the blood-mark only, but the fire-mark also.

CHAPTER V.

ENTIRE SANCTIFICATION IN PROPHECY.

The Major Prophets are Isaiah, Jeremiah, Ezekiel and Daniel. The twelve prophetic books in the Old Testament following the book of Daniel are called the Minor Prophets. In the writings of both cla.s.ses we find many allusions and predictions as to the entire sanctification of believers in the gospel dispensation and under the reign of Messiah or Christ.

The sixth chapter of Isaiah is usually regarded as his call to the prophetic office. Whether this be so or not, it records a very wonderful experience of that grand man, and a remarkable type of the baptism with the Holy Ghost as described in the book of Acts.

It is quite evident that Isaiah was a converted man before he wrote his first chapter. In that he laments the sins of the Israelites and the Jews, all of them G.o.d's chosen people, though now divided into the two kingdoms and these often at variance, shows the utter futility of their own efforts to regain the favor of G.o.d, by observances and sacrifices and ceremonies, and then tells them how to be converted as plainly as any gospel minister in our own day would be able to do. He shows them that the way of salvation is by repentance and faith, and by trusting to the unmerited mercy of G.o.d. Hear him: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment; relieve the oppressed; judge the fatherless; plead for the widow. Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Here are repentance and amendment of life and pardon, the was.h.i.+ng away of guilt and committed sins, symbolical of the New Testament was.h.i.+ng of regeneration, symbolical also of John's baptism of repentance unto the remission of sins.

But now in the sixth chapter, and "in the year that king Uzziah died,"

a wondrous vision of the pre-existent Christ, "sitting upon a throne high and lifted up" and the seraphim crying one to another "Holy, holy, holy is the Lord of hosts," was vouchsafed to the prophet. And the first effect of the glorious things which he saw and heard was not to exalt him and minister to his pride, but to fill him with despair at his own depravity. He felt just as Peter did at the first miraculous draught of fishes on the Sea of Galilee, when he exclaimed "Depart from me for I am a sinful man, O Lord." Ah! beloved, it never fosters spiritual pride, nor any other kind of pride to get a nearer and clearer view of Christ than we ever had before. Quite the contrary.

Such a vision turns us towards our inner selves, and enables us to behold by contrast the darkness and sinfulness and pollution of our own souls, and in such a view we shall find food for the deepest humiliation, but nothing to nourish pride.

Accordingly, Isaiah exclaimed in agony of soul "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts." If we may credit Jewish tradition, it was for the offence of saying that he had seen the King, the Lord of hosts, that the prophet was afterwards sawn asunder. But the record of the glorious vision is still preserved and will, no doubt, be blessed to millions of readers in the future, as in the past, and until the end of the age.

But the seraph was sent to touch the "unclean lips" of Isaiah--unclean because of innate depravity, and unclean notwithstanding he had probably been preaching repentance and amendment of life and forgiveness for two or three years before this wondrous experience--to touch them with holy fire. And then he was a.s.sured not that his sins of commission and omission were forgiven--that had been done before--but that his iniquity was taken away, and his (inbred) sin purged. This was a second and a definite experience, and strikingly emblematic of the baptism with the Holy Ghost and fire under the gospel dispensation, which is also accompanied by "the purifying of the heart by faith," or entire sanctification.

How wondrous are the prophecies of Isaiah after this experience. He seems to look down the centuries for seven hundred years and to see the glorious blessings of the gospel dispensation almost as clearly as if they were already present. Hear him in the thirty-fifth chapter: "And an highway shall be there and a way; and it shall be called the way of holiness; the unclean shall not pa.s.s over it; but it shall be for those: the wayfaring men, though fools, shall not err therein." And in the fifty-first chapter: "Awake, awake! Put on thy strength, O Zion!

put on thy beautiful garments, O Jerusalem, the holy city; for henceforth, there shall no more come into thee the uncirc.u.mcised and the unclean," and in the sixtieth chapter: "Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended."

To Jeremiah the Lord said, "I sanctified thee; and I ordained thee a prophet unto the nations," which must mean not only that he was set apart for the office of a prophet, but also that he was cleansed from inbred sin, as a necessary preparation for the office itself.

In the thirty-sixth chapter of Ezekiel we have some striking pa.s.sages on the theme before us. These were, no doubt, addressed primarily to the outward Israel, but they may very justly be appropriated by the Israel of G.o.d, the Church of Christ, since as Augustine says, "The New Testament lies hidden in the Old, and the Old is revealed in the New."

In the twenty-fifth verse we have the promise of pardon or justification with cleansing from the pollution of their past sins: "Then will I sprinkle clean water upon you and ye shall be clean, from all your filthiness and from all your idols will I cleanse you."

Committed sin implies both guilt and pollution. And the pollution that is thus acquired by the practice of sinning is removed in regeneration.

Thus the new convert is brought back again to the state of the little child. "Except ye be converted," said the blessed Saviour, "and become as little children, ye cannot enter into the kingdom of G.o.d." The little child has neither the guilt nor the pollution of committed sin; whilst he does have within him the inherited or inbred sin of his nature.

Now in the promise quoted above, allusion is made to the clean water made from the ashes of a red heifer and sprinkled, under the Mosaic law, upon those who had incurred ceremonial uncleanness. The thing signified, however, is the precious blood of Christ which cleanseth from all sin, or possibly the cleansing operation of the Holy Spirit, typified by water, may here be meant. At any rate the twenty-fifth verse points to nothing less than a full and free justification.

But the prophet continues: "A new heart also will I give you and a new spirit will I put within you; and I will take away the stony heart out of your flesh and I will give you a heart of flesh." Here we have described certainly the experience of regeneration, if indeed not the still fuller experience of entire sanctification. But let us admit that it means only the new heart which is given to the penitent sinner at his new birth. Regeneration implies the impartation of a new life by the Divine energy of the Holy Ghost. And this new life is comparable to the "heart of flesh," not, of course, a carnal heart, but a heart tender and teachable, and impressible to heavenly influences, such a heart as we always find in the new-born babe in Christ.