by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
May, 1944
THE PATH OF DUTY.
Occasionally we receive a letter from one of our readers who is confronted with what he regards as a perplexing situation, involving perhaps the stirring of his nest and a change of circumstances, expressing himself as very concerned to know what is “God's will” for him. Our first reaction is to wonder how far the inquirer has been accustomed to make conscience of pleasing God. If the inquirer (or the reader) is only exercised about the Divine will when some pressing situation or emergency faces him, it is a bad sign, betraying a sad state of soul and making it doubtful whether such an one has been truly converted. Just as being very religious on the Sabbath but thoroughly worldly through the week is to have “a form of godliness” but “denying the power thereof” (2 Tim. 3:5), so for me to be very solicitous about ascertaining and performing the will of God when some crises arises but to have little regard what He has appointed during the general course of my life, is to place a big question-mark against the genuineness of my Christian profession.
The Most High is not at our beck and call, to be made use of only when we are in difficulty. Those who are indifferent to His honour and glory while things are going smoothly and pleasantly for them, are not likely to receive light and help from Him when they feel disposed to make an accommodation of Him in the evil day. Scripture is too plain upon this matter to be misunderstood: “he that turneth away his ear from hearing the Law, even his prayer shall be abomination” (Prov. 28:9). Of the hypocrite it is said “will God hear his cry when trouble cometh upon him” (Job 27:9). No, He certainly will not. “Because I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at nought all My counsel…I also will laugh at your calamity…then shall they call upon Me, but I will not answer…For that they hated knowledge and did not choose the fear of the Lord…Therefore shall they eat of the fruit of [having] their own way” (Prov. 1:24-31). Compare Micah 3:4; Zechariah 7:13.
But in sharp contrast from the class mentioned above there are those who have sought to walk with God and avoid those things which are displeasing to Him, and when some difficulty arises, a parting of the ways suddenly confronts them, an important decision has to be made, they are anxious to know “what is God's will” for them. It appears to us that frequently these souls needlessly perplex themselves by the way in which they frame their question. It has long seemed to us that confusion of thought is betrayed by those who inquire “How am I to ascertain God's mind for me when I have to choose between two alternatives?” Yea, that something more than faulty terminology is involved, is evident from the sequel which immediately follows. So far as our own observation goes the questioner fails to arrive at any clear and decisive answer, being left in a state of doubt and distress, which is neither honouring to God nor comforting for His bewildered child.
Much confusion would be avoided and much uncertainty prevented by asking “Is this, or would that be, according to the Scriptures?” for God's “will” or “mind” is made known in His Word. That is the Rule, the sure and sufficient Rule we are to walk by, and not inward impressions of His secret will. Perhaps the reader replies, “Yes, I know the will of God is revealed in His Word on all spiritual and eternal matters, but it is about temporal things, the affairs of this life, which I am exercised about and over which I often find myself at an uncertainty.” But that should not be, dear friend. God's Word is given to us for the express purpose of being “a lamp unto our feet and a light unto our path” (Psa. 119:105), that is, our path in and through this world, which, because of its separation and alienation from God, is “a dark place” (2 Peter 1:19). It is wrong, quite unwarrantable, for us to mentally draw a line between spiritual and temporal matters as though they belonged to separate departments of our life.
The present spiritual life of the Christian is lived out in this world, and it is to actuate and regulate him in all his varied concerns: “whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31). A spiritual life is very much more than elevated contemplations, ecstatic feelings, or being engaged only in distinctly devotional exercises—that is the erroneous view taken of it by those who shut themselves up in monasteries and convents. A spiritual life is not a nebulous and mystical thing, but something intensely practical. A spiritual life is to be maintained and exercised by the Christian in the schoolroom, the home, the workshop, as well as in the House of prayer. It is to dominate him in all his relations, in every association with his fellows, setting before them an example of piety, honesty, unselfishness, helpfulness. In other words, the whole of his conduct is to be ordered by the precepts of Holy Writ, and not by the dictates of self-pleasing, nor by the customs of the world or the whims of “public opinion.”
In His Word God has given us rules which are pertinent to every aspect of our sojourn down here, which are to control every detail of our complex lives, so that there is no need for us to wonder “Is this right”? or “Is that wrong”? We are not left to our own erring judgment nor that of our fellows, for the Lord has supplied us with an unfailing chart and compass to direct us in our voyage to the better Land. The Scriptures not only announce explicit precepts enjoining obedience in detail but they also enunciate broad principles applicable to every sphere or situation in which Divine providence may place us. Therefore the one question for the saint to be constantly occupied about is, What does Holy Writ require of me? am I acting in accord with its teachings? Is my motive in harmony with what it demands? Would I be acting contrary to the Divine Rule if I entered upon such and such a course, adopted this or that fashion or followed a certain policy because my competitors do so or because my employer insists I must. Thereby a multitude of considerations are reduced to a simple and single issue.
What has been pointed out above may be summed up thus: God's “mind” or “will” for me ever lies in my treading the path of duty. And that there may be no misunderstanding, let us here define our terms. What is duty? The word means “due to,” that which I am required to render unto another. The performance of duty is to discharge my obligations Godwards and manwards: loving Him with all my heart and strength and my neighbour as myself. It is to render that service which I am naturally or morally bound to perform unto others. More particularly, it is the execution of my responsibilities in the place which I occupy, whether in the home, the church, or the world. The ground of our duty is the Divine command, which is the sole determiner of human responsibility. The end of our duty is the glory of God, the pleasing of Him in the task He has allotted. The present reward of duty is a good conscience, the peace and satisfaction of mind in knowing I have done what is right. The path of duty is the course which Divine providence brings me into and which the Divine precepts have marked out for me.
It is by the providence of God each of us is black or white, male or female, a man of one or of five talents. Yet it is our responsibility to trade with those talents, and if they be put to a good use, more will be entrusted to us. Yet while the providence of God is often an index, it is not the rule to walk by—for that we must turn to the Word. It is in the Scriptures, and there alone, the path of duty is defined for us. Therein it is termed “the path of Thy commandments” (Psa. 119:35), which we need to pray that God will “make us go in,” for by nature we are not disposed thereto, being born “like a wild ass's colt” (Job 11:12). Thus the path of duty is that of full obedience to God. It is “The way of holiness” (Isa. 35:8) in contrast from “the course of this world” (Eph. 2:2), which is one of expediency or choosing what seems easiest and pleasantest. It is “the way of wisdom” (Prov. 4:11) in distinction for the by-ways of folly. May Divine grace cause us to persevere therein. AWP
Philologos | Bible Prophecy Research | The BPR Reference Guide | About Us