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CHRISTIANS THE LIGHT OF THE WORLD
IF we had not been authorized by God himself, we should never have presumed to designate the saints by such honourable appellations as are unreservedly given to them in the Scriptures. Of all the objects in the visible creation, the sun is the most glorious; nor is there any thing, either in this terraqueous globe or in the firmament of heaven, which does not partake of its benign influence: yet even to that are the saints compared; “Ye are the light of the world.”
That all the parts of our text may come easily and profitably under our view, we shall consider,
I. The office to which God has destined his people—
Strictly speaking, neither Prophets nor Apostles could arrogate to themselves the honour which is here in a subordinate sense conferred on all the saints: it belongs exclusively to the Lord Jesus Christ, who is “the Sun of Righteousness [Note: Mal_4:2.];” and who says of himself, “I am the light of the world [Note: Joh_8:12.].” St. John, speaking of the Baptist, (who was greater than all the prophets,) expressly declares, that “he was not that Light; but that Christ was the true Light, which lighteth every man that cometh into the world [Note: Joh_1:8-9.].” In this view, the name of stars would rather befit us, because we shine only with a borrowed lustre; reflecting merely the rays which we have received from the Lord Jesus: but, as exhibiting to the world all the true light that is in it, God has been pleased to dignify us with that higher name, “The light of the world.” He has sent his people to fulfil that office in the moral, which the sun performs in the natural world.
1. He has qualified them for it—
[There is a light in their minds, which reason and philosophy cannot impart, and which no man can possess, unless it have been given from above [Note: 1Co_2:14.]. “God has shined into their hearts to give it them, even the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co_4:6.].” This is that mystery which was hid from ages and from generations, but is now made manifest to the saints [Note: Rom_16:25-26.]. The meanest of his people are in this respect wiser than the wisest of unenlightened men, because they are taught of God [Note: Joh_6:45.]. We are aware that this is an offensive truth; and that the learned will ever reply in the language of the offended Pharisees, “Are we blind also [Note: Joh_9:39.]?” But it is no less true at this day than it was in former ages, that “God has hid his Gospel from the wise and prudent, and revealed it unto babes; even so, for so it seemeth good in his sight [Note: Mat_11:25-26.].”
Now this qualifies his people to instruct others. It is possible enough that they may be very ignorant in all other things; but of these things “they have the witness in themselves [Note: 1Jn_5:10.],” and therefore are enabled to speak of them just as they do of the things about which they are daily conversant. They may not speak scientifically about their bodily feelings; but when they tell you of their wants and their supplies, or of the diseases and the remedies which they have found effectual to remove them, they know whereof they affirm. Thus respecting the great truths of the Gospel, they are enabled to speak from their own experience; and the greatest philosopher in the universe may sit at their feet and learn.]
2. He has ordained them to it—
[It is a favourite idea with many, that they are to be religious; but that their religion is not to be seen. Under the pretence of hating ostentation, they conform to every practice of the world, and are in no respect distinguishable from the mere decent moralist. But, when they think that a man may serve God faithfully, and yet avoid the notice of those around them, they only deceive their own souls. For,
In the first place, they cannot do it if they would. “A city that is set on an hill cannot be hid.” If whilst the world around them are “living after the flesh,” and “walking in the broad road that leadeth to destruction,” they “walk after the Spirit,” and confine themselves to “the narrow way that leadeth unto life,” how can it be that they should escape notice? Their whole spirit and temper and conduct differ from the world, as much as light from darkness. We will suppose, their light is but small; and if exhibited before the meridian sun, it might easily be overlooked; but the smallest taper attracts notice when shining in the midst of darkness: and this is precisely their case: the splendour of their conduct may not be such as of itself to command admiration; yet it cannot but be seen by reason of the surrounding darkness. But,
In the next place, they ought not to do it if they could. “Men do not light a candle to put it under a bushel, but to give light to all that are in the house:” nor does God “bring his people out of darkness into his marvellous light” solely for their own sakes, but “that they may shew forth the praises of Him that hath called them [Note: 1Pe_2:9.],” and diffuse the light which they have received. They are bound therefore, by every tie of duty and gratitude, to make him known to others, and to advance, as much as possible, his glory in the world. Moreover, their fellow-creatures also have a claim upon them. Who that should see a blind man walking on the brink of a precipice, would not feel himself bound to warn him of his danger; and account himself guilty of a murderous cruelty towards him, if the man should perish through his neglect? If then we should feel it a duty to give him the advantage of our superior light in relation to his bodily welfare, how much more ought we to do it in relation to his soul! The command given to every enlightened soul, is, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee [Note: Isa_60:1.].”]
This leads us to speak of,
II. The duty resulting from it—
[That we are not to do any thing from ostentation or vain-glory is certain: whatever proceeds from such a principle is altogether hateful in the sight of God, They who seek the applause of man must expect no other reward. But we are not to be so restrained by these considerations as to decline that course of action which will bring glory to God. On the contrary, we should “make our light to shine before men,” and “so” shine, as to compel all who behold it “to glorify our Father which is in heaven.”
It may be asked, How can any conduct of ours accomplish this? I answer,
First, it may skew men the unreasonableness of their prejudices. All manner of prejudices are entertained against the Gospel; and all that we can say is insufficient to remove them. But what we do has a very powerful effect: it will often “put to silence the ignorance of foolish men [Note: 1Pe_2:15.],” and make them ashamed who falsely accuse our good conversation in Christ [Note: 1Pe_3:16.]” — — —
Next, it may lead them to embrace the Gospel. The Apostle speaks of husbands, who never would have attended to the written or preached word, being won by the good conversation of their wives [Note: 1Pe_3:1-2.]. From the history of the Church in all ages, we know that there are many who owe their first impressions of religion to the consistent conduct of some eminent saint; nor can we doubt but that if the dispositions and character of religious people more uniformly corresponded with their holy profession, “the word would have an abundantly freer course,” and would be much sooner glorified throughout the world.
Lastly, it cannot fail of stimulating many to increasing activity. The force of example is exceeding great. Many, for want of associates in well-doing, are discouraged, and attempt but little, because they think that but little can be accomplished. But, when they see a person more abundant in labours than themselves, they are stirred up to a holy emulation; they blush at the view of their own unprofitableness, and whilst they are thankful to God who has given such grace unto men, they strive with redoubled ardour to serve and glorify their God.]
We shall conclude this subject with shewing,
1. How we may become lights to the world—
[Simple as this question may appear, there are few who would answer it aright. Almost all would propose to attain this distinction by doing; and would be shocked at being told that it must be attained by believing: yet that is the very way by which our blessed Lord has taught us to seek it: “Believe in the light, that ye may be the children of light [Note: Joh_12:36.].” This, of course, is not to be understood as though a bare assent to any truths whatever would sanctify the soul: it is to be understood as directing us to the Gospel, and to the Lord Jesus Christ as revealed in it. To believe in the light, is to look for salvation entirely through Him whom God has set forth to be a propitiation for sin; it is to live altogether by faith on him, and to make him our all in all. This would render our union with Christ productive; and would lead to our perfect renovation after the Divine image. Then should we “shine indeed as lights in a dark world [Note: Php_2:15-16.];” and God himself would be glorified in us.]
2. What we should do if we have already attained that honour—
[Remember that the eyes of all are upon you, and that God’s glory in the world is very greatly affected by your conduct. Any fault in you will soon be noticed by the world. They who pay little regard to the stars that shine in their orbits, will yet be observant enough of a falling star: and, in like manner, they who overlook the radiance of ten thousand saints, will mark with triumph the fall of a professor, and derive from it an argument against all serious religion. Be on your guard then against every thing which may either eclipse your light, or cause it to shine with diminished splendour — — — Be earnest also to get forward in your Christian course. The brightest of us emits only as yet the faint gleam of early dawn: “our profiting must continually appear;” and “our path be as the shining light, which shineth more and more unto the perfect day [Note: Pro_4:18.]” — — —]