It is a truism to say that order in nature depends upon right relationships; to achieve harmony each thing must be in its proper position relative to each other thing. In human life it is not otherwise.

I have hinted before in these chapters that the cause of all our human miseries is a radical moral dislocation, an upset in our relation to G.o.d and to each other. For whatever else the Fall may have been, it was most certainly a sharp change in man's relation to his Creator. He adopted toward G.o.d an altered att.i.tude, and by so doing destroyed the proper Creator-creature relation in which, unknown to him, his true happiness lay. Essentially salvation is the restoration of a right relation between man and his Creator, a bringing back to normal of the Creator-creature relation.

A satisfactory spiritual life will begin with a complete change in relation between G.o.d and the sinner; not a judicial change merely, but a conscious and experienced change affecting the sinner's whole nature.

The atonement in Jesus' blood makes such a change judicially possible and the working of the Holy Spirit makes it emotionally satisfying. The story of the prodigal son perfectly ill.u.s.trates this latter phase. He had brought a world of trouble upon himself by forsaking the position which he had properly held as son of his father. At bottom his restoration was nothing more than a re-establishing of the father-son relation which had existed from his birth and had been altered temporarily by his act of sinful rebellion. This story overlooks the legal aspects of redemption, but it makes beautifully clear the experiential aspects of salvation.

In determining relationships we must begin somewhere. There must be somewhere a fixed center against which everything else is measured, where the law of relativity does not enter and we can say "IS" and make no allowances. Such a center is G.o.d. When G.o.d would make His Name known to mankind He could find no better word than "I AM." When He speaks in the first person He says, "I AM"; when we speak of Him we say, "He is"; when we speak to Him we say, "Thou art." Everyone and everything else measures from that fixed point. "I am that I am," says G.o.d, "I change not."

As the sailor locates his position on the sea by "shooting" the sun, so we may get our moral bearings by looking at G.o.d. We must begin with G.o.d.

We are right when and only when we stand in a right position relative to G.o.d, and we are wrong so far and so long as we stand in any other position.

Much of our difficulty as seeking Christians stems from our unwillingness to take G.o.d as He is and adjust our lives accordingly. We insist upon trying to modify Him and to bring Him nearer to our own image. The flesh whimpers against the rigor of G.o.d's inexorable sentence and begs like Agag for a little mercy, a little indulgence of its carnal ways. It is no use. We can get a right start only by accepting G.o.d as He is and learning to love Him for what He is. As we go on to know Him better we shall find it a source of unspeakable joy that G.o.d is just what He is. Some of the most rapturous moments we know will be those we spend in reverent admiration of the G.o.dhead. In those holy moments the very thought of change in Him will be too painful to endure.

So let us begin with G.o.d. Back of all, above all, before all is G.o.d; first in sequential order, above in rank and station, exalted in dignity and honor. As the self-existent One He gave being to all things, and all things exist out of Him and for Him. "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."

Every soul belongs to G.o.d and exists by His pleasure. G.o.d being Who and What He is, and we being who and what we are, the only thinkable relation between us is one of full lordship on His part and complete submission on ours. We owe Him every honor that it is in our power to give Him. Our everlasting grief lies in giving Him anything less.

The pursuit of G.o.d will embrace the labor of bringing our total personality into conformity to His. And this not judicially, but actually. I do not here refer to the act of justification by faith in Christ. I speak of a voluntary exalting of G.o.d to His proper station over us and a willing surrender of our whole being to the place of worshipful submission which the Creator-creature circ.u.mstance makes proper.

The moment we make up our minds that we are going on with this determination to exalt G.o.d over all we step out of the world's parade.

We shall find ourselves out of adjustment to the ways of the world, and increasingly so as we make progress in the holy way. We shall acquire a new viewpoint; a new and different psychology will be formed within us; a new power will begin to surprise us by its upsurgings and its outgoings.

Our break with the world will be the direct outcome of our changed relation to G.o.d. For the world of fallen men does not honor G.o.d.

Millions call themselves by His Name, it is true, and pay some token respect to Him, but a simple test will show how little He is really honored among them. Let the average man be put to the proof on the question of who is _above_, and his true position will be exposed. Let him be forced into making a choice between G.o.d and money, between G.o.d and men, between G.o.d and personal ambition, G.o.d and self, G.o.d and human love, and G.o.d will take second place every time. Those other things will be exalted above. However the man may protest, the proof is in the choices he makes day after day throughout his life.

"Be thou exalted" is the language of victorious spiritual experience. It is a little key to unlock the door to great treasures of grace. It is central in the life of G.o.d in the soul. Let the seeking man reach a place where life and lips join to say continually "Be thou exalted," and a thousand minor problems will be solved at once. His Christian life ceases to be the complicated thing it had been before and becomes the very essence of simplicity. By the exercise of his will he has set his course, and on that course he will stay as if guided by an automatic pilot. If blown off course for a moment by some adverse wind he will surely return again as by a secret bent of the soul. The hidden motions of the Spirit are working in his favor, and "the stars in their courses"

fight for him. He has met his life problem at its center, and everything else must follow along.

Let no one imagine that he will lose anything of human dignity by this voluntary sell-out of his all to his G.o.d. He does not by this degrade himself as a man; rather he finds his right place of high honor as one made in the image of his Creator. His deep disgrace lay in his moral derangement, his unnatural usurpation of the place of G.o.d. His honor will be proved by restoring again that stolen throne. In exalting G.o.d over all he finds his own highest honor upheld.

Anyone who might feel reluctant to surrender his will to the will of another should remember Jesus' words, "Whosoever committeth sin is the servant of sin." We must of necessity be servant to someone, either to G.o.d or to sin. The sinner prides himself on his independence, completely overlooking the fact that he is the weak slave of the sins that rule his members. The man who surrenders to Christ exchanges a cruel slave driver for a kind and gentle Master whose yoke is easy and whose burden is light.

Made as we were in the image of G.o.d we scarcely find it strange to take again our G.o.d as our All. G.o.d was our original habitat and our hearts cannot but feel at home when they enter again that ancient and beautiful abode.

I hope it is clear that there is a logic behind G.o.d's claim to pre-eminence. That place is His by every right in earth or heaven. While we take to ourselves the place that is His the whole course of our lives is out of joint. Nothing will or can restore order till our hearts make the great decision: G.o.d shall be exalted above.

"Them that honour me I will honour," said G.o.d once to a priest of Israel, and that ancient law of the Kingdom stands today unchanged by the pa.s.sing of time or the changes of dispensation. The whole Bible and every page of history proclaim the perpetuation of that law. "If any man serve me, him will my Father honour," said our Lord Jesus, tying in the old with the new and revealing the essential unity of His ways with men.

Sometimes the best way to see a thing is to look at its opposite. Eli and his sons are placed in the priesthood with the stipulation that they honor G.o.d in their lives and ministrations. This they fail to do, and G.o.d sends Samuel to announce the consequences. Unknown to Eli this law of reciprocal honor has been all the while secretly working, and now the time has come for judgment to fall. Hophni and Phineas, the degenerate priests, fall in battle, the wife of Hophni dies in childbirth, Israel flees before her enemies, the ark of G.o.d is captured by the Philistines and the old man Eli falls backward and dies of a broken neck. Thus stark utter tragedy followed upon Eli's failure to honor G.o.d.

Now set over against this almost any Bible character who honestly tried to glorify G.o.d in his earthly walk. See how G.o.d winked at weaknesses and overlooked failures as He poured upon His servants grace and blessing untold. Let it be Abraham, Jacob, David, Daniel, Elijah or whom you will; honor followed honor as harvest the seed. The man of G.o.d set his heart to exalt G.o.d above all; G.o.d accepted his intention as fact and acted accordingly. Not perfection, but holy intention made the difference.

In our Lord Jesus Christ this law was seen in simple perfection. In His lowly manhood He humbled Himself and gladly gave all glory to His Father in heaven. He sought not His own honor, but the honor of G.o.d who sent Him. "If I honour myself," He said on one occasion, "my honour is nothing; it is my Father that honoureth me." So far had the proud Pharisees departed from this law that they could not understand one who honored G.o.d at his own expense. "I honour my Father," said Jesus to them, "and ye do dishonour me."

Another saying of Jesus, and a most disturbing one, was put in the form of a question, "How can ye believe, which receive honour one of another, and seek not the honour that cometh from G.o.d alone?" If I understand this correctly Christ taught here the alarming doctrine that the desire for honor among men made belief impossible. Is this sin at the root of religious unbelief? Could it be that those "intellectual difficulties"

which men blame for their inability to believe are but smoke screens to conceal the real cause that lies behind them? Was it this greedy desire for honor from man that made men into Pharisees and Pharisees into Deicides? Is this the secret back of religious self-righteousness and empty worship? I believe it may be. The whole course of the life is upset by failure to put G.o.d where He belongs. We exalt ourselves instead of G.o.d and the curse follows.

In our desire after G.o.d let us keep always in mind that G.o.d also hath desire, and His desire is toward the sons of men, and more particularly toward those sons of men who will make the once-for-all decision to exalt Him over all. Such as these are precious to G.o.d above all treasures of earth or sea. In them G.o.d finds a theater where He can display His exceeding kindness toward us in Christ Jesus. With them G.o.d can walk unhindered, toward them He can act like the G.o.d He is.

In speaking thus I have one fear; it is that I may convince the mind before G.o.d can win the heart. For this G.o.d-above-all position is one not easy to take. The mind may approve it while not having the consent of the will to put it into effect. While the imagination races ahead to honor G.o.d, the will may lag behind and the man never guess how divided his heart is. The whole man must make the decision before the heart can know any real satisfaction. G.o.d wants us all, and He will not rest till He gets us all. No part of the man will do.

Let us pray over this in detail, throwing ourselves at G.o.d's feet and meaning everything we say. No one who prays thus in sincerity need wait long for tokens of divine acceptance. G.o.d will unveil His glory before His servant's eyes, and He will place all His treasures at the disposal of such a one, for He knows that His honor is safe in such consecrated hands.

_O G.o.d, be Thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life.

Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an a.s.s, and let me hear the children cry to Thee, "Hosanna in the highest."_

IX

_Meekness and Rest_

Blessed are the meek: for they shall inherit the earth.--Matt. 5:5

A fairly accurate description of the human race might be furnished one unacquainted with it by taking the Beat.i.tudes, turning them wrong side out and saying, "Here is your human race." For the exact opposite of the virtues in the Beat.i.tudes are the very qualities which distinguish human life and conduct.

In the world of men we find nothing approaching the virtues of which Jesus spoke in the opening words of the famous Sermon on the Mount.

Instead of poverty of spirit we find the rankest kind of pride; instead of mourners we find pleasure seekers; instead of meekness, arrogance; instead of hunger after righteousness we hear men saying, "I am rich and increased with goods and have need of nothing"; instead of mercy we find cruelty; instead of purity of heart, corrupt imaginings; instead of peacemakers we find men quarrelsome and resentful; instead of rejoicing in mistreatment we find them fighting back with every weapon at their command.

Of this kind of moral stuff civilized society is composed. The atmosphere is charged with it; we breathe it with every breath and drink it with our mother's milk. Culture and education refine these things slightly but leave them basically untouched. A whole world of literature has been created to justify this kind of life as the only normal one.

And this is the more to be wondered at seeing that these are the evils which make life the bitter struggle it is for all of us. All our heartaches and a great many of our physical ills spring directly out of our sins. Pride, arrogance, resentfulness, evil imaginings, malice, greed: these are the sources of more human pain than all the diseases that ever afflicted mortal flesh.

Into a world like this the sound of Jesus' words comes wonderful and strange, a visitation from above. It is well that He spoke, for no one else could have done it as well; and it is good that we listen. His words are the essence of truth. He is not offering an opinion; Jesus never uttered opinions. He never guessed; He knew, and He knows. His words are not as Solomon's were, the sum of sound wisdom or the results of keen observation. He spoke out of the fulness of His G.o.dhead, and His words are very Truth itself. He is the only one who could say "blessed"

with complete authority, for He is the Blessed One come from the world above to confer blessedness upon mankind. And His words were supported by deeds mightier than any performed on this earth by any other man. It is wisdom for us to listen.

As was often so with Jesus, He used this word "meek" in a brief crisp sentence, and not till some time later did He go on to explain it. In the same book of Matthew He tells us more about it and applies it to our lives. "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Here we have two things standing in contrast to each other, a burden and a rest. The burden is not a local one, peculiar to those first hearers, but one which is borne by the whole human race. It consists not of political oppression or poverty or hard work. It is far deeper than that. It is felt by the rich as well as the poor for it is something from which wealth and idleness can never deliver us.

The burden borne by mankind is a heavy and a crushing thing. The word Jesus used means a load carried or toil borne to the point of exhaustion. Rest is simply release from that burden. It is not something we do, it is what comes to us when we cease to do. His own meekness, that is the rest.

Let us examine our burden. It is altogether an interior one. It attacks the heart and the mind and reaches the body only from within. First, there is the burden of _pride_. The labor of self-love is a heavy one indeed. Think for yourself whether much of your sorrow has not arisen from someone speaking slightingly of you. As long as you set yourself up as a little G.o.d to which you must be loyal there will be those who will delight to offer affront to your idol. How then can you hope to have inward peace? The heart's fierce effort to protect itself from every slight, to shield its touchy honor from the bad opinion of friend and enemy, will never let the mind have rest. Continue this fight through the years and the burden will become intolerable. Yet the sons of earth are carrying this burden continually, challenging every word spoken against them, cringing under every criticism, smarting under each fancied slight, tossing sleepless if another is preferred before them.

Such a burden as this is not necessary to bear. Jesus calls us to His rest, and meekness is His method. The meek man cares not at all who is greater than he, for he has long ago decided that the esteem of the world is not worth the effort. He develops toward himself a kindly sense of humor and learns to say, "Oh, so you have been overlooked? They have placed someone else before you? They have whispered that you are pretty small stuff after all? And now you feel hurt because the world is saying about you the very things you have been saying about yourself? Only yesterday you were telling G.o.d that you were nothing, a mere worm of the dust. Where is your consistency? Come on, humble yourself, and cease to care what men think."

The meek man is not a human mouse afflicted with a sense of his own inferiority. Rather he may be in his moral life as bold as a lion and as strong as Samson; but he has stopped being fooled about himself. He has accepted G.o.d's estimate of his own life. He knows he is as weak and helpless as G.o.d has declared him to be, but paradoxically, he knows at the same time that he is in the sight of G.o.d of more importance than angels. In himself, nothing; in G.o.d, everything. That is his motto. He knows well that the world will never see him as G.o.d sees him and he has stopped caring. He rests perfectly content to allow G.o.d to place His own values. He will be patient to wait for the day when everything will get its own price tag and real worth will come into its own. Then the righteous shall shine forth in the Kingdom of their Father. He is willing to wait for that day.

In the meantime he will have attained a place of soul rest. As he walks on in meekness he will be happy to let G.o.d defend him. The old struggle to defend himself is over. He has found the peace which meekness brings.

Then also he will get deliverance from the burden of _pretense_. By this I mean not hypocrisy, but the common human desire to put the best foot forward and hide from the world our real inward poverty. For sin has played many evil tricks upon us, and one has been the infusing into us a false sense of shame. There is hardly a man or woman who dares to be just what he or she is without doctoring up the impression. The fear of being found out gnaws like rodents within their hearts. The man of culture is haunted by the fear that he will some day come upon a man more cultured than himself. The learned man fears to meet a man more learned than he. The rich man sweats under the fear that his clothes or his car or his house will sometime be made to look cheap by comparison with those of another rich man. So-called "society" runs by a motivation not higher than this, and the poorer cla.s.ses on their level are little better.

Let no one smile this off. These burdens are real, and little by little they kill the victims of this evil and unnatural way of life. And the psychology created by years of this kind of thing makes true meekness seem as unreal as a dream, as aloof as a star. To all the victims of the gnawing disease Jesus says, "Ye must become as little children." For little children do not compare; they receive direct enjoyment from what they have without relating it to something else or someone else. Only as they get older and sin begins to stir within their hearts do jealousy and envy appear. Then they are unable to enjoy what they have if someone else has something larger or better. At that early age does the galling burden come down upon their tender souls, and it never leaves them till Jesus sets them free.

Another source of burden is _artificiality_. I am sure that most people live in secret fear that some day they will be careless and by chance an enemy or friend will be allowed to peep into their poor empty souls. So they are never relaxed. Bright people are tense and alert in fear that they may be trapped into saying something common or stupid. Traveled people are afraid that they may meet some Marco Polo who is able to describe some remote place where they have never been.

This unnatural condition is part of our sad heritage of sin, but in our day it is aggravated by our whole way of life. Advertising is largely based upon this habit of pretense. "Courses" are offered in this or that field of human learning frankly appealing to the victim's desire to shine at a party. Books are sold, clothes and cosmetics are peddled, by playing continually upon this desire to appear what we are not.

Artificiality is one curse that will drop away the moment we kneel at Jesus' feet and surrender ourselves to His meekness. Then we will not care what people think of us so long as G.o.d is pleased. Then _what we are_ will be everything; what we appear will take its place far down the scale of interest for us. Apart from sin we have nothing of which to be ashamed. Only an evil desire to shine makes us want to appear other than we are.

The heart of the world is breaking under this load of pride and pretense. There is no release from our burden apart from the meekness of Christ. Good keen reasoning may help slightly, but so strong is this vice that if we push it down one place it will come up somewhere else.