The Path of Duty. 4

While it is true that "not many wise men after the flesh" (1 Cor. 1:26) are called by God out of darkness into His marvelous light—yet it does not say "not any." There are a few of great natural abilities, of eminent mental endowments, of keen intellectual acumen, who are snatched as brands from the burning. And the change produced in them by regeneration, is as radical and marked as it is in the conversion of the most dissolute character. Such a one was Saul of Tarsus, brought up at the feet of Gamaliel, and blessed with most remarkable intellectuality. Yet, he became as "a little child," acknowledging he was not sufficient of himself "to think anything as of himself" (2 Cor. 3:5). In other words, he became a "fool" in his own estimation (1 Cor. 3:18), and therefore, one who deeply realized his need of being taught of God. And that is true in every case where regeneration takes place. Its subjects are made conscious of their ignorance. Concerning spiritual things, they feel themselves to be utter dunces, and therefore, their earnest cry to the Lord is, "Teach me what I cannot see" (Job 34:32).

Here, then, is the Divinely-defined character of the man who treads "The way of holiness" (Isa 35:8). He is a "wayfaring man," one who has been given a heart for this way—who desires to tread it. And second, he is a "fool" in his own estimation and valuation—who feels himself totally insufficient to make any progress in this way. Consequently, he is the one who instinctively and sincerely turns constantly to his Guidebook for instruction. He dare not move a pace until he has received directions therefrom. His daily prayer is, "Order my steps in Your Word" and "Make me to go in the path of Your commandments; for therein do I delight" (Psalm 119:133, 35). So stupid does he feel himself to be, yes, even though he has aDoctor of Divinity degree—that he cries, "Teach me, O Lord, the way of Your statutes" (Psalm 119:33). It is not light on the Word he needs, for God’s Word is itself light (Psalm 119:105), but light from the Word, and therefore, does he beg God, "Give me understanding" (Psalm 119:73) and illuminate my sin-darkened heart. Thus and thus alone—does he perceive and walk in the path of duty.

"The wayfaring men, though fools, shall not err therein" (Isa 35:8). Note well, it is something else and something better than "need not err therein" as so frequently misquoted—namely, "shall not." Just so long as he remains a "fool" in his own esteem, and no longer—will he be kept from making mistakes or wandering off into the by-paths of folly. So long as he is conscious that he "lacks wisdom," he will "ask of God" (James 1:5). So long as he is conscious of his ignorance, will he value his Guidebook and seek counsel therefrom. So long as he is kept aware of his stupidity—will he pray for enlightenment. And so long as that is the case—he will progress in the way of holiness. But as soon as pride is allowed to work—a spirit of independence and self-sufficiency will take possession of his heart, and though he may still "read the Bible" perfunctorily or as a duty—he will no longer consult it anxious for light on his path, and soon he will "err therein," for "God resists the proud—but gives grace unto the humble" (James 4:6).

We have sought to show that in order to tread the path of duty or "way of holiness" there must be:

first, a desire for it—one must be a "wayfaring man"—that is, a man with a heart for that way, a love of holiness.

Second, there must be a sense of our insufficiency—one must be a "fool" in his own estimation—that is, a person possessed of a humble spirit, conscious of his own spiritual stupidity.

Third, there must be a turning to God’s Word for light on our path, for instruction therein, for that Word is the sole Rule of conduct, our Guidebook from earth to heaven.

Obviously, the measure in which the first two things mentioned operate and are really dominant in me will determine the success I shall have in obtaining from the Scriptures the directions I so sorely need, and without which I am certain to "err" in the path of duty. If my desire for light from God wanes, or if I cherish confidence in my own wisdom or "common sense" then, though I may still read the Bible in a formal manner—yet I shall no longer "search the Scriptures daily" (Ac 17:11) in a spirit of earnest and prayerful inquiry.

"My son, if you will receive My words, and hide My commandments with you; if you incline your ear unto wisdom [which you profess to feel the need of], and apply your heart to understanding; Yes, if you cry after knowledge [of God's will], and lift up your voice for understanding [of your duty]—If you seek her as silver and search [the Scriptures] for her as for hid treasures [sparing no pains]; Then shall you understand the fear of the Lord [which is ‘the beginning of knowledge’ Ac 1:7] and find the knowledge of God" (Prov 2:1-5). It is not to the careless and half-hearted, to whom the promise is made. It is not to the one who is content to please the Lord in merely a general way—that "the secret of the Lord" is revealed. It is not to the prayerless, that wisdom and spiritual discernment are given. He who is largely indifferent to the holy claims of God upon him in times of prosperity, must not expect Him to show the way out of difficulty when a day of adversity overtakes him. It is only those who are out and out for God, and who walk by the precepts of His Word—who have light on their path.

Let us call attention to one other spiritual grace, which is essential if we are to recognize the path of duty and then walk therein, "The meek will He guide in Judgment—and the meek will He teach His way" (Psalm 25:9). Meekness is not to be confounded with humility, for they are quite distinct qualities. This is clear from the words of the Savior who said, "Take My yoke upon you and learn of Me; for I am meek and lowly in heart" (Mat 11:29), the Greek word here rendered "lowly" is translated "humble" in James 4:6 and 1 Peter 5:5. There should be no difficulty in discovering the force of this word. To go no further than the verse quoted (Psalm 25:9), the fact that "meekness" is required in order to our being "guided" and "taught" suggests that it signifies a pliant and receptive heart. As humility is the opposite of pride and self-sufficiency, so meekness is the opposite of self-will and stubbornness. It is not the natural virtue which we are here treating of, for that very often approximates closely to weakness—but the spiritual grace of meekness, which is bold as a lion before an enemy, is submissive and obedient before God.

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