1.08. The New Life of Devotion to God
CHAPTER VIII THE NEW LIFE OF DEVOTION TO GOD THE above exposition of the words of Christ, as remembered and expounded by the writers of the New Testament, sets before us, when read in the light of their mental and religious environment as preserved for us in the Old Testament, a new ideal of moral excellence, the noblest ideal we can conceive. This ideal found embodiment in the Mosaic priesthood. The ideal priest saw above and within the sacred Tent a supreme Person who had claimed from him a life-long devotion to the due performance of the sacred ritual as an outward symbol of inward truth. The extension in the New Testament of this priestly dignity to all servants of Christ, including men and women in all positions in life, implies that all they say and do is designed to be a sacrifice laid on the altar of God, acceptable to Him. It teaches that God claims that our entire activity of body and mind be controlled by one purpose to use all our powers to work out His purposes. This ideal is realised absolutely in the picture of Christ portrayed on the pages of the New Testament. In Him we see a life lived under the limitations imposed by flesh and blood, in human weakness, surrounded by bad and hostile men, and under the fierce attack of spiritual foes ; a life of unswerving loyalty to God and to the great purpose for which He sent His Son into the world. He thus gave to human life a unity, dignity, and power unknown before and otherwise inconceivable. On p. 62 we saw that this perfect human life was a perfect outflow, under human conditions, of the eternal nature of the pre-incarnate Son of God. Thus the above ideal of Holiness finds its eternal archetype and source in the eternal relation of the Son to the Father. The above ideal sets before us an aim in life, the best possible aim, one which everyone can pursue, at all times amid all the various and varying circumstances of life, and in the pursuit of which he can use to the full all his powers. Now all human effort receives its worth from the object aimed at. No act is trifling which tends to accomplish a great purpose : whereas the greatest effort which aims at nothing beyond itself is worthless. An aim perseveringly pursued gives to life unity, force, and grandeur. This has sometimes been so, to some extent, even when the aim has been unworthy. Life has then been a failure ; but sometimes a splendid failure. Now all self-chosen aims must needs be selfish, and therefore unworthy. For the stream cannot rise above its source. Therefore God, in order to ennoble even the humblest of His children, has given Himself and His own purpose of mercy in Christ to be their single aim ; in order that thus, by directing their efforts to the accomplishment of a purpose chosen by divine wisdom and love, they may themselves daily rise towards God. This lofty aim prompts all human excellence. For it sets to work all our powers, and sets them to work in the best possible direction. It gives to intellectual effort its strongest motive and noblest aim, viz. to comprehend and convey to others the life-giving Truth of God ; and it guards intellectual success from the perils which surround it. It gives the noblest motive for care and development of the body : for it shows us that the powers even of our perishing body may work out eternal blessing. And it gives the only pure motive, and a very strong motive, for effort after material good : for it teaches that this world’s wealth may be a means of gaining for ourselves, and distributing to others who for want of it are perishing, the infinite wealth of heaven.
Such a life must ever be one of ceaseless and strenuous activity. For the misery of the world, seen in the light which shines from the Cross of Christ, lays upon our hearts an obligation to do all we can to seek and to save the lost and to build up the eternal and glorious Kingdom of God. Thus holiness, as expounded above, quickens, develops, and elevates, all human life. Andjdevotion to God becomes devotion to the highest interests of men.
Again, Holiness not only develops, but satisfies, the intelligence. The mind of the holy man contemplates with full approval, in spite of any sacrifices it may involve, the aim of his ceaseless efforts. And his best judgment selects from the means at his disposal those which seem to him most fitted to attain this end. Thus he, and he only, lives a life strictly in accordance with the dictates of reason. In him, that which is by nature highest, viz. the mind, actually rules ; and that which is by nature lower, the body, attains its highest well-being by acting under the direction of that which is nobler than itself. Consequently, in him there is perfect harmony and perfect peace combined with highest activity. This ideal life is practicable, in the highest degree, to all persons in all positions in life. The man or woman who has fewest powers may use them all for God. And he whose circumstances are most adverse may yet make it his single aim to do all he can to work out the purposes of God. And, if so, even adversity will show forth the glory, and thus help forward the work, of Him whose grace is ever sufficient. That Holiness is possible to all men always, is some proof that the teaching which claims it is from God.
Another proof of the same is found in the fact that Holiness is not only possible in, but fits a man for, every position in life. By making men right with God, it makes them right one with another. For we have seen that he who accepts as his own the purposes of God will seek to do all possible good to all within his reach. He will thus be a good son or a good father, a good neighbour or a tradesman pleasant to deal with, a good citizen, judge, or statesman. His presence wherever he is will be a help to all around ; and a bright and guiding light in a dark world.
Lastly, Holiness makes us completely free from bondage to the world around, and from fear of the uncertainties and perils of life. For the world is in the hands of God : and all its forces are controlled and guided by His power to work out His deliberate purpose. And, so far as we are holy, His purpose is our purpose. Therefore, strange as the words may seem, between us and everything around us there is perfect harmony. For whatever comes to us comes from God to help us to accomplish our one earnest purpose. Even the dark things of life are helpers affording us opportunities and aid to serve God. Thus the world is beneath our feet : for it is under the feet of Him who has made us partners of His throne. And in security and peace, a peace passing understanding, we reign with Him. A comparison of the New Testament with all earlier literature proves that this life of unreserved devotion to God in the service of Christ is a new and conspicuous element in the Gospel of Christ. Before His day, men had recognised, especially in Greece and still more in Rome, that the interests of the individual are bound up in the interests of the community. Recognition of this truth raised patriotism into a sacred duty.
Loyalty to Jehovah was enjoined by the prophets of Israel : and exclusive devotion to His service was set forth, in symbol, by the ancient ritual. And many religions have demanded from their votaries costly sacrifices to be laid on the altars of their gods. Yet not till Christ came was there set before each of the servants of God one definite work, viz. to save and bless all within our reach, by leading them to bow to Him who justly claims their devotion, a work within the capacity of the humblest yet demanding the full consecration of the most richly endowed, worthy of and abundantly recompensing the greatest sacrifices, and ennobling everyone engaged in it. This lofty conception, fulfilling earlier anticipations, and affording a new standard of human excellence, we have traced by decisive documentary evidence to Jesus of Nazareth.