To know the will of God concerning anything is a great satisfaction. It is like food to our souls if we can say with Jesus, "My meat is to do God's will." It is an indescribable pleasure if we can say with the Son of God, "I delight to do thy will." It is the key to the highest form of knowledge, for we have found it true that "he that doeth the will of God shall know of the doctrine." It is the promise of eternal life, for we are told in God's Word, "He that doeth the will of God abideth forever." There is possibly no place where God's will for us is more clearly stated than in this text. Sometimes we may know his will by praying. How often revelations have come thus to us as if from the very skies concerning his desires for us! We may know it sometimes by thinking. If one would but yield his mind perfectly to God in his providences as well as in his word he would know God's will concerning him. We may know it sometimes by talking to others, for not infrequently God gives a revelation to one child of his for the guidance of another's life. But in this connection it is most definitely stated, "This is the will of God, even your sanctification." And the Apostle emphasizes his words,
First: By the use of the most affectionate expression, "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more" (1 Thessalonians 4:1).
Second: He speaks on the authority of Jesus himself. "For ye know what commandments we gave you by the Lord Jesus" (1 Thessalonians 4:2).
Third: He emphasizes it by referring to the second coming of our Lord, for he well knew that if one was looking for the appearing of the Son of God he would turn away from fleshly lusts and abstain from that which was unclean, thus encouraging the work of sanctification. The Apostle Paul says to the Thessalonians after he has clearly set before them God's will concerning their living, "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words" (1 Thessalonians 4:13-14). It was not enough for them, in his judgment, to abide in the faith; they must abound in the works of the Gospel. To talk well without walking well is not pleasing to God, for the character of the Christian is thus described, "He walks not after the flesh but after the Spirit."
The presentation of this subject impresses upon us the fact that we have lost many of the best words in the Bible because they have been misused and their teaching misapprehended. If you speak of holiness men look askance at you, and yet holiness is simply wholeness or healthfulness and is to the soul what health is to the body. Who, then, would be without it? If you speak of sanctification immediately your hearers imagine you are talking concerning sinlessness, and yet there is no better word in the Scriptures than sanctification, for in one way it means separation from sin, in another way it means an increasing likeness to Christ. There are six particular effects of faith.
First: There is union with Christ. It is true that we were chosen in him before the foundation of the world and that we are an elect people, but it is also true that we are by nature the children of wrath and it is necessary that we should make a deliberate choice of him as a Savior. When by faith we have taken Christ as a Savior we are united to him. Faith is counting that which seems unreal as real, as untrue as true and that which seems not to exist as if it existed. Faith unites us to him. Without him we are as nothing.
Second: Justification. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1). "He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (John 3:18). As we believe in Christ we are clothed with his righteousness. Whether we can explain it or not, this righteousness answers every demand of God's justice. Thus it is that Romans the eighth chapter the thirty-third and the thirty-fourth verses becomes true for us. Let it be noticed, however, that in both of these verses the two words, "it," and "is" are in italics, which would indicate that they were not in the original. Concerning those who are justified, therefore, the verses would read as follows: "Who shall lay anything to the charge of God's elect." The rest of the verse is a question, "God that justifieth?" The thirty-fourth verse reads, "Who is he that condemneth?" and the answer is a question, "Christ that died, yea rather that is risen again, who is even at the right hand of God who also maketh intercession for us?" and Paul here simply means to say that if God can lay nothing to our charge and Christ would not condemn us then we are free, and justification at least to the layman carries with it this thought:
1. The justified man stands as if he had not sinned at all. His record is clean.
2. The debt which sin had incurred is paid and instead of being afraid and trembling at the thought of sin we sing with rejoicing, "Jesus paid it all, all to him I owe."
Third: Participation of his life. Paul writes to the Galatians, "I live, and yet not I, but Christ liveth in me." And in the fifteenth chapter of John the first six verses we read, "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." So faith unites us to him and his life becomes a very part of our being.