(Continued from p. 518 of Vol. 45.)

In view of the truth just considered, that of the new man "wherein… Christ is everything and in all," the apostle now instructs us regarding positive features of Christian life and practice. It is not surprising to find that these features may be associated with Christ, who left us an example in His life that we should follow in His steps, nor that He is repeatedly spoken of in this short section of the epistle (vers. 12-17). Its teaching is summarized in the words, "Put on the Lord Jesus Christ, and do not take forethought for the flesh to fulfil its lusts" (Rom. 13:14).

The same expression opens ver. 12, "put on." It means investment, as in one's garments; to clothe oneself. In this connection it comes to signify the mode in which we are to appear, since we have put on the new man. As a person's manner of dress may be an index to his character and disposition of mind, not simply a matter of external appearance but in measure a disclosure of the inner man, so these features of Christian life and practice now before us are the outward manifestation of the inward disposition. This is formed according to that new nature and life now ours through faith in Christ, to which Christ is all. Compare Gal. 3:27; Eph. 6:11; 1 Thess. 5:8, where the same expression occurs.

We are to be so invested by reason of being "elect of God, holy and beloved." Believers are God's elect, or chosen people. This election, or choice, of God (for it proceeds from Him and partakes of His character), involves His counsel of eternal blessing for His people. We are elect according to foreknowledge. It is, we may say, the background of election. In what does it consist? Hardly in the mere foreknowing of the course of events, for our being called by God through the gospel is not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before the ages of time (2 Tim. 1:9,10). So foreknowledge in relation to election must embrace not simply prescience but the whole plan of God as formed in eternity-the eternal purpose which He made in Christ Jesus our Lord (Eph. 3:11). Election then is according to what that foreknowledge embraces of God's purpose concerning Christ and His company.

As thus foreknown we are predestinated, or marked out beforehand, according to God's purpose to be conformed to the image of His Son, for adoption to Himself through Jesus Christ, in whom we also have obtained an inheritance (Rom. 8:28; Eph. 1:5,11). In this connection we have the mystery which God predetermined (the same Greek word) before the ages for our glory (1 Cor. 2:7). To all of this we have been elected or chosen by God before the ages of time.

Now, as related to election, we have the subject of call or calling. Those foreknown and predestinated (which involves, as we have seen, God's purpose) He has called-"called according to purpose" (Rom. 8:28). This is by the gospel-"He has called you by our glad tidings" (2 Thess. 2:14). And so God's purpose and grace which was given to us in Christ Jesus before the ages of time has been made manifest now by the appearing of our Saviour Jesus Christ who has annulled death, and brought to light life and incorruptibility by the glad tidings (2 Tim. 1:9, 10). This call is to the obtaining of the glory of our Lord Jesus Christ, for God has called us to His eternal glory in Christ, to His kingdom and glory (2 Thess. 2:14; 1 Pet. 5:10; 1 Thess. 2:12). So we are "the called ones" (Jude 1), "the called of Jesus Christ" (Rom. 1:6). Our call is not according to our works, but according to God's own purpose and grace (2 Tim. 1:9). God has saved us. It is His grace. Thus .all thought of human merit, or that there is anything in God's elect not found in others which operated to draw forth His choice, is excluded. They are those in whom the call by the gospel is made effectual through the drawing of the Father working by the Holy Spirit and the Word. Since in the flesh all are alike ungodly, without strength, spiritually dead, having nothing by or from which spiritual life can be produced, that is found only in the incorruptible seed, the Word of God, which is living, operative, and eternal, implanted in man by the Spirit's work on the principle of faith. "According to His own will* begat He us by the word of truth" (James 1:18). *"Having so purposed" or "willed it," bouletheis. It was the fruit of His own mind and so a free gift. Footnote, New Trans.*

Since being called is connected with God's eternal purpose and His election to it, which is of His grace and kindness toward us in Christ Jesus, are we to conclude that the truth of election and calling thus directly related to God's people involves the election of all not in their number to eternal perdition? In other words, Is election to reprobation as much a doctrine of Scripture as that of election to God's eternal purpose and glory? God calls by the gospel; is it only for the elect that they may be called?. The gospel goes out to all as a universal invitation, to "whosoever," to "every one" that believes. Would not this be cruel irony, a mockery, if we must consider any excluded by reason of having their eternal doom prefixed by election? It would be impossible for such to believe, and the gospel with its "whosoever" would not really mean that after all. No; surely the call in the gospel is sincerely made to all. How otherwise could it be said God "desires all men to be saved and come to the knowledge of the truth" (1 Tim. 2:4), or how now enjoin "men that they shall all everywhere repent" (Acts 17:30)? Such statements would be devoid of meaning if He had already elected, or chosen, many to eternal reprobation. The call in the gospel is indeed to all, and why it is not effectual in some is not to be explained by election, for Scripture does not present it as operating in the case of those who, resisting God's gracious work by the Spirit, so fix their own doom. On the other hand it is clear that those who do believe do so as a result of God's drawing and constraining grace by which His purpose regarding them as foreknown is made effectual. Thus they are spoken of as the called, the elect.

Why God has sovereignly elected a definite number to participate in the blessing and glory of His eternal purpose (2 Thess. 2:13; Rom. 9:23, 24), leaving all others to their responsibility, while by no elective decree predetermining the issue for them, and sending to them the glad tidings in such wise that they will be found without excuse for not obeying the message and so go away into eternal punishment, is a mystery. Faith leaves it as such, confident that God who has saved us will be fully justified in all His ways, for whatever He does must be right. He is essentially holy, righteous, and good, great in mercy and longsuffering.

Finally, from the acceptance of the gospel and the manifest fruit of it in their lives, the apostle could write with confidence of the Thessalonians, "Knowing, brethren, beloved of God, your election." With this we may connect Peter's admonition, "Use diligence to make your calling and election sure," that is, sure or certain as to ourselves before others, as the Thessalonians did, since what accompanies God's work in those sanctified by the Spirit was manifested in them. In other words, our calling and election will be seen as sure in regard to us, if the things Peter speaks of are found with us, as indeed they are in every case, though in varying measure, in which God has begun that good work which He will carry forward until Jesus Christ's day (Phil. 1:6). "God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord" (1 Cor. 1:9).

Thus election kept in its scriptural connection relates solely to God's people-a truth in which the believer may rejoice, for it teaches him that he was an object of God's choice for the wonderful place now known. His blessing is not the result of anything in or of himself, and he worshipfully bows in acknowledgment that he owes all to God who chose according to His good pleasure, and wrought in grace to make effectual His own purpose in Christ.

The elect of God are "holy and beloved." This is their standing and relationship. As holy the believer is separated or set apart unto God. This, of necessity, must be according to the claims of His nature, for He is holy, and to His character as light, He is light. With "holy" we think of position and character; with "beloved," of relationship and its bond of love. We are called saints, holy ones, for the Father has made us fit for the inheritance of the saints in light. This fitness is secured through the redemption that is in Christ Jesus in whom we are sanctified, that is, set apart to God according to the value of His work and the glory of His place as raised from among the dead and seated at the right hand of God. It is a feature of the manner in which He chose us in Christ before the world's foundation (Eph. 1; 4)-holy as to position and nature; blameless, there being nothing attaching to us worthy of blame; in love, the sphere in which we are set to enjoy forever the blessedness of such a place and character in fellowship with God, with whom this perfect oneness is established to His praise and glory through the redemption we have in Christ. In Col. 1:22 another feature is given in regard to our presentation before the Fulness of the Godhead, and that is "unreprovable" or "irreproachable." This means that there is nothing for which we can be arraigned, or accused. It implies the existence of that which made us subject to reproof or accusation, but which has now been removed, so that we are "perfected forever" by the one offering of Christ (Heb. 10:18). Thus according to God's will we have been sanctified-separated to God, called holy, or saints-"sanctified in Christ Jesus."

God, then, who has saved us, has called us with a holy calling (2 Tim. 1:9). "Calling" is not simply the act of invitation, but includes the character or condition which is to be maintained as suited to the privileges and blessings made known in the glad tidings by which God calls. It is "holy," and so the elect are holy, or saints, by calling. So our character, our manner of life, is to agree with the position in which we are placed, which is according to the nature of Him whose grace has been so richly bestowed upon us. Hence, since "He who has called you is holy, be ye also holy in all your conversation; because it is written, Be ye holy, for I am holy" (1 Pet. 1:15,16). "For God has not called us to (epi, 1:e., not the ground of, under that condition, it is not the characteristic condition) uncleanness, but in (en, the element or character of life into which we are called) sanctification (or holiness)" (1 Thess. 4:7). Our sanctification is God's will concerning us. Compare Rom. 6:19, 22. Believers are "holy brethren, partakers of the heavenly calling" (Heb. 3:1). John Bloore

(To be continued, D. V.)