(3) Righteousness. The love of the Father is a holy love. God is the 'righteous Father' (Jn 17-5). Jesus came into the world from the Father to save from sins (Mt ips, Lk 15^- 1»- ^^, Mt 262*, Jn 3i«- 1^). Therefore no man can resemble the Father who does not desire supremely to be cleansed from sin. Likeness to the Father involves complete con- secration to His holy purpose, and readiness to be separated from every evil thing (Mt 5^ 13'*3 18^ [1). The Christian must seek first the righteousness of the Heavenly Father (633). jj^g goodness must be manifest in deeds as well as words (7^^). He must be pure in heart (5^). His righteousness must be inward and real, not outward and ceremonial (520 2325-28).
(4) Life. Jesus came that men might have life (Jn 10^"). Moral perfection is conceived as the true self-development (Mt 25^«, Mk lO^"). God has made us for Himself ; unfailing obedience to the will of God leads to fulness of life (Mt 19^^ Jn 17^). Mutilation is urged in preference to the loss of life (Mk 9''3-45||)_ j5,i^ mutilation is only second best. The moral ideal is to find perfect life (835 |j)_
(5) Citizenship in the Kingdom. Jesus taught that moral perfection cannot be realized by men in isolation. This is the aspect of sanctification brought out by His teaching about the Kingdom of God. His ideal man is a citizen as well as a son. He must live as a member of a Society, showing those qualities that help to build the City of God (cf. Mt 5»- 13-ifi- 19). Such a recognition of other lives will keep men meek (55 IP^), and will fill their hearts with humility (I81-8 il).
ii. Christ's teaching about the process OF sanctification.— (l) We note that sanctifica- tion is a process having a definite beginning. It is not another aspect of natural development. Its history is distinct from the record of physiological and psychological groAvth. We note the striking_ saying about His forerunner : ' Among them that are born of Avomen there hath not arisen a greater than John the Baptist : yet he that is but little in the kingdom of heaven is greater than he' (Mt 11"). Here tAVO kingdoms are distinguished : the natural kingdom into Avhich men are 'born of Avomen,' and the Kingdom of lieaA-en. The latter kingdom belongs to a higher order than the former, as the animal kingdom is higher than the vegetable, or
as the Aveakest mammal is
greater
than the
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SANCTIFY, SANCTIFICATION 563
strongest rei)tile. The babe in tlie higher king- dom of men is greater tlian the tiger in the kingdom of animals. So the least in tlie Kingdom of lieaven belongs to a higher order, and has larger possibilities of spiritual development, than the greatest among those 'born of women,' i.e. pro- duced by natural birth and growth. This implies that entrance into the Kingdom of heaven is secured by a new principle of life. This necessity is further hinted at in the teaching about defilement proceeding from the heart (15"). It is not enough to adorn a life with kind actions, to hang bunches of grapes on a thorn bush (7"'). Good actions must be the fruit that grows on a good tree (INIt 71"-"*^ Jn lo''). The tree must be made good ; the heart must be cleansed ; the river of life must be purilied at its source. It will not suffice to build a fine house on a wrong foundation. The hidden principle must be made secure if the life is to be saved (^It T-"*'^). These hints prepare us for the demand, ' Except ye be converted, and become as little children, ye shall in no wise enter into the kingdom of heaven' (18^ ||). ^anctification involves the quickening of a new life in menV The maturing of their physical nature cannot suffice ; their spiritual nature must pass through the stages of birth and childiiood before it can attain maturity. This teaching finds exact expression in the words addressed to Nicodemus : ' Except a man be born anew, he cannot see the kingdom of God ' (Jn 3^). Man's destiny is not achieved through his physical birth into a physical kingdom. ' That which is born of the flesh is flesh ' (3^) ; therefore no number of reincarnations can produce a spiritual result. Before we can be born into a spiritual kingdom, we must have a second kind of birth corresponding to the kingdom ; we must be ' born of the Spirit ' (3'"*).
(2) A second group of passages bints that sancti- lication may be a long ])roccss before it is com- pleted. This is suggested in the parable of the Sower (Mt 13^, Mk 4^) ; the parable of the Seed as growing up — ' first the blade, then the ear, then the full corn in the ear' (INlk 4-*) ; and in all the figures of fruit-bearing, because fruit-bearing is tlie late result of a long process (cf. Jn 15^, Lk 13^). Another set of parables represents men as servants of a long-absent Lord, who have to show diligence in trading with the poimds, fidelity in the use of talents, and patience in watching (Mt25", Lk 19'^, Mt 24^2). Probably this thought is contained also in the identification of true life with the knowledge of God (cf. Jn 17^ Mt 11-"). Such knowledge is not merely an intellectual ajiprehension ; it is a spiritual fellowship. It implies ethical likeness tlirough surrender of the whole ])eing to the Divine will. Such likeness can be secured only through long conformity of the heart and mind and will to God. A jiure heart is the organ of such a vision of God (Mt 5«).