Lesson 232 - Senior

Memory Verse

"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" ([1JHN:1:7])

Cross References

I  I David's Prayer for Justification

1. He made an appeal, as a heartbroken sinner, for God's mercy, [PS:51:1]; [LUK:15:11-24]; [LUK:23:42]; [MIC:7:18];[MIC:7:19]; [ISA:43:25];[ISA:44:22].
2. His confession of sins, and plea to have them blotted out, was sincere and earnest, [PS:51:2];[PS:51:3]; 32:5; I [JHN:1:9].
3. He acknowledged the enormity of his sin, [PS:51:3];[PS:51:4]; [EZR:9:5];[EZR:9:6]; [ROM:7:12];[ROM:7:13]; [2SM:12:13].

II  David's Prayer for Sanctification

1. He was convinced of his inner condition, [PS:51:5], [GEN:5:3];[GEN:6:5]; [MAT:15:19]; [MAK:7:21]; [JER:17:9];[JER:17:10].
2. He realized that God required His people to be holy, [PS:51:6];[PS:24:3];-4; [MAT:5:8];[MAT:5:48]; [1TS:4:3]; [HEB:12:14]; [2CO:13:11]; [JAM:1:4]; [GAL:6:15].
3. He prayed for the eradication of the inbred sin and for the creation of a clean heart, [PS:51:7-10]; [EPH:4:17-24]; [EPH:5:25-27]; [COL:3:10].

III  David's Hope for Joyful Service

1. He did not want to be a castaway, as he knew Saul had been, [PS:51:11]; [2SM:8:15]; [JHN:15:6]; [1CO:9:26];[1CO:9:27], [MAT:8:12];[MAT:25:30];.
2. He wanted to serve God and be a soul winner, [PS:51:12];[PS:51:13]; [DAN:12:3].
3. He promised that He would give praise to God when he was delivered from all his unrighteousness, [PS:51:14];[PS:51:15]; [2CH:5:11-14].
4. He expressed the characteristics of sincere contrition, [PS:51:16];[PS:51:17]; [ISA:1:2-20]; [LUK:18:9-14].
5. His concern was not only for himself but also for those under his influence who also might suffer because of his sin, [PS:51:18];[PS:51:19]; [GAL:5:9].

Notes

As we study the life of David we gather many valuable lessons. One of these comes as we study this Psalm and the circumstances connected with it.

David had known the favour of God and had been God's faithful servant for many years, but he miserably failed and fell into the worst of sin. If he had not been the kind of man that he was, he would have remained in his fallen state and would have taken no steps to get out of it. How thankful we should be that our God has given to us, along with the account of David's sin, the account of David's repentance and the statement that David's sin was forgiven!

When anyone disobeys God and falls from His favour he enters a far worse condition of depravity than that in which he was born, for when an evil spirit returns to a house that has been swept and garnished he "taketh with himself seven other spirits more wicked than himself, . . . and the last state of that man is worse than the first" [MAT:12:45]). David had previously known the favour of God. He had had a relationship with God that, in some respects, was as rich and full as any other Old Testament personage. It is only natural, then, that his prayer for restoration would be for a restoration to the heights of righteousness and holiness he once had known. Because he did so is no indication that these two wonderful experiences of justification and entire sanctification were but one experience of grace. In this Psalm we have a most beautiful exposition of the attitude one must take to receive these two experiences, of the condition of the heart before they are received, and of the resulting fruit when they are received.

Justification by Faith

We know that David had once had the experience of justification, because he asked for its restoration. We also know that he received it, for Nathan said, "The LORD also hath put away thy sin" [2SM:12:13]). David came in true repentance, doing nothing to lessen the degree of his sin in the eyes of either God or man. He pled only for the mercy of God, having nothing good to commend him to God, and feeling that he was the chiefest of sinners.

David was guilty of two of the worst crimes possible against society; but even the so-called least sin is heinous in the sight of God and is sufficient to cause separation from God and complete banishment from His favour. David had terribly wronged his neighbour; but it was God's law that he had transgressed and it was to God that he must answer. The hideousness and enormity of his sin against the infinite law of a just, merciful, and loving God loomed up so great before him that it overshadowed but did not eliminate the wrong he had done his neighbour. He must make restitution in all cases where that was possible, if he would retain the favour of God. In his case there was little that he could do, as he could not restore life to the murdered husband and unite again the home he had caused to be broken.

If a man robs another he has done that person an injustice. But he has also broken the civil law and he will be held accountable to that law. If the injured party wants to be repaid he must institute his own civil action. This illustrates, in a measure, the obligations we owe to one another and the greater obligations we owe to the God of Heaven.

The experience of justification, pardon for one's sins, is given as a result of true repentance such as we see was manifested in David. This experience is known by different names, each name describing a certain part of its work in and for the penitent.

This great experience of reconciliation is often called pardon [ISA:55:7]). A pardon is granted by a sover-eign and, in this case, is granted to a penitent sinner by God Himself. The pardoned sinner will never be judged for his sins of the past. Christ has taken their penalty instead.

Justification is another name by which this glorious experience is known [ROM:5:1]). A judge justifies. To justify is to count one just, or to regard one as though he had never sinned. One might be pardoned but never trusted again. But if one is justified, the wrong he has done will never affect his standing in the future. It, like pardon, is performed for the sinner.

We often speak of this experience as conversion or regeneration [ACT:3:19]). To be converted is to be born of God. That means that the penitent is made partaker of the divine nature, enters a new life, and is made a new creature. This work is done in the penitent sinner.

Another phase of the new relationship is shown in the term, adoption [GAL:4:4];[GAL:4:5]). The newly-born-again person is thus brought into the family of God. He was formerly a child of hell -- a son of Satan -- but he is given a new Father -- even God"and has become an heir of Heaven and of the inheritance of the saints.

The Twofold Nature of Sin, and Its Remedy

But David's prayer to God shows that he knew there was a deeper work of grace necessary than was covered by pardon for sins. He finds himself once more in the inwardly depraved condition, similar to that of one who has never been cleansed by the sanctifying Blood. All men, except Christ, have been born with a nature inclined toward evil; for all, except Christ have been the offspring of their father, Adam. Christ possessed the nature of holiness because He was the Son of God. Christ was born of Mary as "that holy thing," and it is also stated that He was the "holy child Jesus," the "Holy One of God," and "without sin." It is also written that He "knew no sin," and that He "did no sin." In this way He was different from all others born in this world. All others were born in sin, with sin in their natures; and the cleansing Blood must needs be applied.

In the original Hebrew there are two words that express different kinds of washings, and they were always used with the greatest of care. One signifies that kind of washing which pervades the substance of the thing being washed and cleanses it thoroughly. The other expresses that kind of washing which only cleanses the surface of the substance. By a beautiful and strong metaphor, David has used the former word in this Psalm, showing there was possible a thorough cleansing -- without and within -- through the atoning Blood. The same word is used by Jeremiah when he said, "Wash thine heart from wickedness, that thou mayest be saved" [JER:4:14]).

Everything in the Tabernacle, and also the whole congregation of Israel, were cleansed when the blood of a sacrifice was sprinkled by the officiating priest, who used hyssop for that purpose. David's heart-cry, "Purge me with hyssop," refers distinctly to the cleansing made by means of the Blood of Atonement. He wanted a thorough work, a complete work, and was willing to do everything necessary that it might be accomplished in his life.

As proof that David was reaching farther into the plan of salvation than mere pardon for sins committed, we have his cry, "Create in me a clean heart." He used here the same word that is used in the account of the creation of the universe, which meant to make something out of nothing. David was not asking that there be a mere strengthening of his existing powers, an aiding of his natural weaknesses, or for an amendment or improvement of his moral habits, by the might and power of God. He was asking for a new creation.

By nature we are all depraved and corrupt, being dead in trespasses and sins. That which is dead does not come to life except by the infusion of some power, which it does not possess. That which has seen corruption does not become sound except by being replaced with a new substance. The old man does not change into the new man. The old man must be "put off." The old man cannot be the basis for a new life. It is actually a hindrance to a new life. The new man, which, is "created in Christ Jesus," must be put on, instead, if we are to be like Jesus.

The Bible, in other places, reveals the twofold nature of our sin and the double cure that has been provided. The evil practices -- our transgressions -- are forgiven; but the principle of unrighteousness -- the carnal, inbred nature -- is cleansed. Usually, evil practices -- or transgressions -- are spoken of in the plural, while the principle of unrighteousness -- the carnal, inbred nature -- is spoken of in the singular. "If we confess our sins, he is faithful and just to forgive us our sins [first cure), and to cleanse us from all unrighteousness [second cure]" (I [JHN:1:9]). "If we say that we have not sinned" -- that we do not need the first cure -- we not only make God a liar but make ourselves false witnesses, for inbred sin is self-evident (I [JHN:1:10]; [GAL:3:22]).

This double extinction of sin may readily be seen in other passages also. All outward sinful conduct is to be pardoned [ISA:55:7]), forgiven [MAK:11:25], [EPH:4:32]), removed [PS:103:12]), blotted out [ISA:44:22]), cast behind God's back [ISA:38:17]) and remembered no more [HEB:8:12]). But the second work of grace produces a vastly different series of results, for through it the inward condition is destroyed [ROM:6:6]), killed [ROM:6:11]), cleansed [EZE:37:23]; [EPH:5:26];[EPH:5:27]), and purified [ACT:15:9]); and they for whom this is done are of one accord [JHN:17:17];[JHN:17:21];[JHN:17:23]; [HEB:2:11]; [ACT:2:1]) and are pure in heart [PS:24:4]; [MAT:5:8]).

Perfection and Progression in Godliness

Righteousness is conformity to Christ -- Christ-likeness. When we grow in grace and in the knowledge of the Lord Jesus Christ, by walking in the light as it is made manifest to us, we grow in righteousness. This growth begins with our adoption into the family of God, but it does not terminate with sanctification, because we constantly get more light, all through our Christian experience. But this growth is not the experience of sanctification, for that glorious experience is received instantaneously. The very thought of cleansing is that of a completed work, for when a thing is cleansed it is clean. On the other hand, we are considered perfect if we fulfil the requirements that are made of us. A child in the first grade at school is perfect if he does that which is required of first-graders, even though he is not perfect as an eighth-grader should be. The experience of entire sanctification, is the cleansing from inbred sin, is a definite, instantaneous work of grace. But the work of perfection is progressive.

The instantaneous work of entire sanctification is shown by the terms used to describe it in the Bible. It is termed an act of spiritual circumcision [DEU:30:6]; [COL:2:11]). It is a work of purging ordained to eliminate that which is carnal from the nature [PS:51:7], [JHN:15:2]). It is an act of cleansing, being a divine sweeping of defilement from the life [PS:51:7]; [EZE:36:26]; I [JHN:1:9]). It is referred to as a work of creation, calling into being something new [PS:51:10]; Ephesians 4:24; [PS:33:9]). And it is called destruction [ROM:1:6]).

Here, also, we have an absolute proof from the original languages of the Bible. An eminent authority on the Greek of the New Testament writes: "When we come to consider the work of purification in the believer's soul . . . both in the new birth and entire sanctification, we find that the aorist [a tense peculiar to Greek that has no exact counterpart in English] is almost uniformly used. This tense, according to the best New Testament grammarians, never indicates a continuous, habitual, or repeated act, but one which is momentary and done once for all." Any authoritative dictionary will state that the aorist tense designates a tense of the Greek verb that shows that the action took place in an unspecified past time, without implication of continuance. Of the 88 references in the New Testament to the work of sanctification, where the words "purify," "sanctify," and "cleanse" are used, 44 are in the aorist tense, which, as we have seen, shows that it was a past, instantaneous action. The other references are in the tense that would show either instantaneous or continued action, but there is not one reference that uses the tense which shows continued action only.

There is no time stated in the Scriptures, which must elapse after conversion before the soul can be entirely sanctified. The only prerequisite to the seeking of holiness is the justified and regenerate state. Even "babes in Christ" are exhorted to "go on unto perfection", and all believers are included in the command, "Be ye holy; for I am holy." The declaration, "This is the will of God, even your sanctification," is to every believer, since it was originally addressed to converts who were but babes in Christ. It is the duty and privilege of all believers to have hearts cleansed from inbred sin and filled with love immediately following their justification.

The Fruits of Righteousness

Regeneration is complete in that all sin is forgiven and the penitent finds peace with God. All who are born of God have power to live a sinless life, walk in the light of God, overcome all temptations from the world, the flesh, and the devil, and live a humble and pure life.

Entire sanctification is perfect love wrought out in the heart. It cleanses the heart and nature from original, inbred sin and fills the heart with the holiness of God. The lost image of God is restored. This glorious experience is wrought instantaneously, by faith, and is preceded by entire consecration -- a condition, which only a child of God can meet. It brings a state of entire devotement to God and takes away the inner conflict of the carnal nature against the Spirit of God, since it removes the carnal mind, which is "enmity against God." The carnal mind "is not subject to the law of God, neither indeed can be." Entire sanctification brings the whole heart into harmony with God and His will.

Questions

1. Why did David feel that he had sinned against God alone?

2. What attitude did David take when he was shown his sin?

3. Was David forgiven and restored to God's favour?

4. Enumerate the different names that are given in the Bible to the initial experience of grace.

5. What is accomplished in a person's heart when he is sanctified?

6. Describe the different ways in which the Lord works with us, to perfect us and to make us ready to meet Him.

7. What is Christian perfection?

8. What evidences do we have that prove to us that sanctification is an instantaneous experience?

9. Learn and quote some of the outstanding verses of this Psalm.

10. What was David's final attitude, as shown in the Psalm's ending verses?