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 thestirring 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 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 a one has been truly converted. Just as being very religious on Sunday—but thoroughly worldly through the rest of 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 God is not at our beck and call, to be made use of—only when we are in difficulty. Those who are indifferent to His honor and glory while things are going smoothly and pleasantly for them—are not likely to receive light and help from Him when they face troubles in the evil day. Scripture is too plain upon this matter to be misunderstood, "he who turns away his ear from hearing the Law—even his prayer shall be abomination" (Proverbs 28:9). Of the hypocrite it is said "will God hear his cry when trouble comes upon him" (Job 27:9). No! He certainly will not! "But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you-- when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. Then they will call to me but I will not answer; they will look for me but will not find me. Since they hated knowledge and did not choose to fear the Lord, since they would not accept my advice and spurned my rebuke—they will eat the fruit of their ways and be filled with the fruit of their schemes." (Proverbs 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—and 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 manifested by those who inquire, "How am I to ascertain God's mind for me—when I have to choose between two alternatives?" Yes, 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 honoring 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" (Psalm 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 you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31). The 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. The spiritual life is not a nebulous and mystical thing—but something intensely practical. The 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, and 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, nor 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 land of glory. 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 man-wards—loving Him with all my heart and strength, and my neighbor 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 presentreward 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, that each of us is black or white, male or female, a person of one or of five talents. Yet it is our responsibility to trade with those talents, and if they are put to a good use, more will be entrusted to us. Yet while the providence of God is often an index, it is not therule 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 Your commandments" (Psalm 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 donkey's colt" (Job 11:12). Thus the path of duty—is that of full obedience to God. It is "The way of holiness" (Isaiah 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" (Proverbs 4:11) in distinction for the by-ways of folly. May Divine grace cause us to persevere therein.

In our above, we pointed out:

(1) that God’s will for us is revealed in His Word;

(2) that His Word is to regulate all our ways and control all our conduct;

(3) that no matter what situation we be in or what emergency may arise—God’s Word is all-sufficient as a lamp unto our feet and a light unto our path;

(4) that it therefore follows, the path of duty is defined for us in the Divine commandments.

Yet there are some who say that they find it more difficult to discern their duty—than to actually perform it once their duty is clearly perceived. But this should not be. That is tantamount to saying they have no light on their path, that they are in darkness, and surely that is a sad acknowledgment from anyone who professes to be a "child of light" (Eph. 5:8). Did not the Savior declare "he who follows Me shall not walk in darkness—but shall have the light of life" (John 8:12). If then I find myself in darkness, must not the fault be entirely mine? Then should I not examine myself and seek to discover the reason of it? "is there not a cause!" Was it because I yielded to the pleasing of SELF and ceased to "follow" Him who is the Light? If so, my duty is plain I must humbly and penitently confess my failure to God and have the wrong put right, or my darkness will deepen.

Perhaps some reader replies, What you have said above hardly covers my case. The perplexity which confronts me is this—I find myself at the parting of the ways, and I am not clear whether I should turn to the right hand or to the left. My situation has drastically changed—the death of a loved one, or some other emergency, has suddenly altered my circumstances. I have to make a decision, and what is for the best I am at a loss to discover. What am I to do?

Next Part The Path of Duty. 2

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