(Col. 3:12,13.)

(Continued from p. 74.)

We mentioned that the features presented in these verses may be associated with our blessed Lord. They are perfectly and fully true of Him. So it is with this term "holy." It is transcendently applicable to Christ, as also the term "blameless;" and both of them apply to believers, as we have seen. That they should so be used indicates that their perfectness as to standing before God and their acceptability to Him is linked with the absolute perfectness and sinlessness of Christ.

We have the threefold testimony as to Him:

"In Him is no sin" (1 John 3:5).
"Who did no sin" (1 Pet. 2:22).
"Who knew no sin" (2 Cor. 5:21).

Neither intrinsically, actively, nor as a matter of objective knowledge, had sin any place in relation to Him. Thus there is special meaning to the appellation "holy" as applied to Him from the time of conception (Luke 1:35; Acts 3:14; 4:27,30; Rev. 3:7; Acts 2:27; 13:35; Heb. 7:26). Except in the three last passages the word is hagios, the one we have been considering in relation to God's elect. It signifies what is sacred, as set apart to God according to what suits His nature and requirements. So the Lord speaks of Himself as the One "whom the Father has sanctified (hagiazo, made holy as separated for special purposes) and sent into the world" (John 10:36). This reaches beyond time and into the past divine eternal counsels. Incidentally, it makes the truth of the Virgin birth essential in relation to His coming into the world, otherwise the polluted channel of human generation would defile the Sanctified One, and we read that He was the "undefiled." The word in the last three passages is hosios, properly meaning, "right by intrinsic or divine character; thus distinguished from hagios which relates to purity from defilement." All this shows the force of "without blemish" as used of the Lord (1 Pet. 1:19; Heb. 9:14)-an expression used exclusively of Him or those who are accepted by God and' stand in the perfectness of Christ as their Saviour (Eph. 1:4; 5:27; Col. 1:22; Rev. 14:5).

Let us now consider the other word applied to God's elect-"beloved." It is repeatedly used in addressing the Lord's people, both collectively and individually, but we will simply notice two or three special instances of its use. The saints are spoken of as "beloved of God" (Rom. 1:7). We are embraced once for all by that love of which God is the source. It flows from Him to us who are His dearly loved ones, and as such belong to Him- God's beloved. The Thessalonians are called, "brethren beloved by God." The change in the preposition suggests a little different thought. Our being beloved is viewed here as the effect of a cause under the influence or power of which we have been brought, for in the sense of this phrase we are simply passively receptive. The cause is God Himself, He is the active One, manifesting and bestowing what inheres in and flows out from Himself-His love. Any thought of us being actively concerned, and so causing or promoting this, is excluded. We are beloved as the effect of being subjected to, coming under, the action of God. The thought is, as we may say, that He is the agent and the vessel from which all proceeds, and we being brought as a result of His own work (not any works of ours) under the influence coming out from Him, have as the effect, that we are His beloved. Jude writes to "the called ones, beloved in God the Father" (ver. 1, New Trans.). Primarily, with this preposition, the idea is that of place, of that within the limits of which we are set. It is attached to what describes the state or condition in which one is; it defines the character of his position, or his acts; it indicates what characterizes. Here, then, it is not the thought of from whence, that is, source nor that of our being under the power or influence of God as active, we passive, but rather what characterizes our being God's beloved. "In God" suggests that the element or sphere within which we are set as beloved is God- all that God is gives character to our place as such. In particular this is connected with Him as the Father. We are His "beloved children" (Eph. 5:1). As such we are set within all that God is. Who can tell the fulness and blessedness this imports for creatures like us? As God's elect, holy and beloved, we are brought to rest in and be fit for God who is light and love. Wondrous place and portion!

This term of highest affection and favor, like the others we have considered, is applied to Christ as we well know. And of us who are beloved of God it is said, "He has taken us into favor in the Beloved" (Eph. 1:7). Thus all that we have as so named is found in Him who preeminently bears that name-the Father's beloved Son. In this connection we may call to mind that we are "predestinated to be conformed to the image of His Son" (Rom. 8:29). And so John says, "Beloved, now are we children of God, and what we shall be has not yet been manifested; we know that if it is manifested we shall be like Him, for we shall see Him as He is" (1 John 3:2).

It follows that as we are to walk in holiness, we are also to "walk in love, even as the Christ loved us." "A new commandment I give to you, that ye love one another. By this shall all know that ye are disciples of Mine, if ye have love amongst yourselves." "And this is love, that we should walk according to His commandments." In the light of this we may well consider the seven features of Christian character and behavior which follow. We simply enumerate them now, leaving them for our next study.

1. Bowels of compassions. 2. Kindness. 3. Lowliness. 4. Meekness. 5. Longsuffering. 6. Forbearing one another. 7. Forgiving one another. John Bloore