(1) The Divine Summons
(1) The Divine Summons
"Walk before Me, and be thou perfect." Men have sadly stumbled over that word. They have not erred, when they have taught that there is an experience, denoted by the phrase, which is possible to men. But they have sadly erred in pressing their own significance into the word, and in then asserting that men are expected to fulfil it, or that they have themselves attained it.
"Perfection" is often supposed to denote sinlessness of moral character, which at the best is only a negative conception, and fails to bring out the positive force of this mighty word. Surely perfection means more than—sinlessness. And if this be admitted, and the further admission be made, that it contains the thought of moral completeness, then it becomes yet more absurd for any mortal to assert it of himself. The very assertion shows the lack of any such thing, and reveals but slender knowledge of the inner life and of the nature of sin. ABSOLUTE SINLESSNESS is surely impossible for us so long as we have not perfect knowledge; for as our light is growing constantly, so are we constantly discovering evil in things which once we allowed without compunction: and if those who assert their sinlessness live but a few years longer, and continue to grow, they will be compelled to admit, if they are true to themselves, that there was evil in things which they now deem to be harmless. But whether they admit it or not, their shortcomings are not less sinful in the sight of the holy God, although undetected by their own fallible judgment. And as to MORAL COMPLETENESS, it is enough to compare the best man whom we ever knew with the perfect beauty of God incarnate, to feel how monstrous such an assumption is. Surely the language of the Apostle Paul better becomes our lips, as he cries, "Not as though I had already attained, or were already perfect; but I follow after." Perhaps in the dateless noon of eternity such words will still best become our lips.
Besides all this, the word "perfect" bears very different renderings from those often given to it. For instance, when we are told that the man of God must be PERFECT (2 Timothy 3:17), the underlying thought, as any scholar would affirm, is that of a workman being "thoroughly equipped for his work," as when a carpenter comes to the house, bearing in his hand the bag in which all necessary tools are readily available. Again, when we join in the prayer that the God of Peace would make us PERFECT in every good work to do His will, we are, in fact, asking that we may be "put in joint" with the blessed Lord; so that the glorious Head may freely secure through us the doing of His will (Hebrews 13:20-21). Again, when our Lord bids us be PERFECT as our Father in heaven is perfect, He simply incites us to that "impartiality of mercy" which knows no distinctions of evil and good, of unjust and just, but distributes its favors with bountiful and equal hand (Matthew 5:48).
What, then, is the true force and significance of this word in that stirring command which lies before us here, "Walk before Me, and be thou perfect"? A comparison of the various passages where it occurs establishes its meaning beyond a doubt, and compels us to think into it the conception of "whole-heartedness." It denotes the entire surrender of the being; and may be fairly expressed in the well-known words of the sweet and gifted songstress of modern days:
"True-hearted, whole-hearted, faithful and loyal, King of our lives, by Thy grace will we be."
This quality of whole-hearted devotion has ever been dear to God. It was this that He considered in Job, and loved in David. It is in favor of this that His eyes run to and fro to show Himself strong (2 Chronicles 16:9). It is for this that He pleads with Abraham; and it was because He met with it to so large an extent in his character and obedience that He entered into eternal covenant bond with him and his.
Here let each reader turn from the printed page, to the record of the inner life lying open to God alone, and ask, "Is my heart perfect with God? Am I whole-hearted towards Him? Is He first in my schemes, pleasures, friendships, thoughts, and actions? Is His will my law, His love my light, His business my aim, His 'well-done!' my exceeding great reward? Do others share me with Him?"
There is no life to be compared with that of which the undivided heart is the center and spring. Why not seek it now—and, turning to God in holy reverie, ask Him to bring the whole inner realm under His government, and to hold it as His for evermore. "If thine eye be single, thy whole body shall be full of light" (Matthew 6:22).
And such an attitude can only be MAINTAINED BY A VERY CAREFUL WALK. "Walk before Me, and be thou perfect." We must seek to realize constantly the presence of God, becoming instantly aware when the fleeciest cloud draws its veil for a moment over His face, and asking whether the cause may not lie in some scarcely-noticed sin. We must cultivate the habit of feeling Him near, as the Friend from whom we would never be separated, in work, in prayer, in recreation, in repose. We must guard against the restlessness and impetuosity, the excessive eagerness and impatience, which drown the accents of His still, small voice. We must abjure all expedients He does not inspire, all actions He does not promote. We must often turn from the friend, the poem, the landscape, or the task, to look up into His face with a smile of loving recognition. We must constantly have the watches which we carry next our hearts synchronized by His eternal movements. All this must be. And yet we shall not live forced or unnatural lives. None so blithe or light-hearted as we. All the circles of our daily life will move on unbroken order and beauty; just as each shining moon circles around its planet, because the planet obeys the law of gravitation to the sun. Would you walk before God? Then let there be nothing in heart or life which you would not open to the inspection of His holy and pitiful eye.