Zealous Of Good Works

Zealous of good works.'--Titus 2:14.

WE have seen in previous sermons on the preceding context how emphatically the Apostle reiterates that the end of the gospel is the production of Christlike and Christ-pleasing character. For this purpose our Lord came, and in Him the grace of God broke through the clouds which wrapped men in dark folds of ignorance and sin. For this end Christ died, giving Himself for us, that He might redeem us from iniquity and purify unto Himself a people for a possession.' That insistence on practice as the upshot of doctrine is characteristic of the three last letters of the Apostle, which are called the Pastoral Epistles, and it is very natural in an old man. Just as tradition tells us that when John was too feeble to walk, and too old to say much, he was carried Sunday by Sunday into the assembly of the Church to say nothing more than Little children, love one another,' so Paul, having laid the foundations in the great doctrinal Epistles of his early time, now an old man, deals rather with practice than with doctrine. But the practice is, in his mind, the offshoot of, and inseparably connected with, the doctrine, and to pit the one against the other, as some people do nowadays, is to say, I do not care much about root; fruit is what I want'; or, I make little account of what a man eats; what I look to is his muscle and his strength.' But will there be any fruit without a root, or any muscle and strength that is not nourished? Paul's gospel is ethical because it is a gospel.

Now these words of my text are a kind of appendix to what precedes them, in which the Apostle has been sketching the sort of people that Christ's mission and work are intended to make. He says they are to be redeemed, they are to be purified, they are to be won for Christ's own, and to be conscious that they are His; and then he adds this remarkable expression which I have not been able to deal with at length in former sermons, but which is too important to pass by--zealous '--what for?--good works.'

Now I think, if we will consider these words, we shall find that they convey some lessons, always important, and, as it seems to me, extremely important for the Church of this generation.

 I. A Consistent Christian Will Be A Zealous Christian.

I do not need to waste your time in trying to define what zeal is. We all know it. When we approve of its object we admire it and call it' beautiful consecration'; when we are not in sympathy with its objects we call it ridiculous exaggeration' and fanaticism.' Its elements are threefold, an overmastering recognition of the greatness of some truth, or cause, or person, for which, or for whom, we are zealous'--a glow of emotion arising from that recognition, and a conscious- ness of obligation to strain all our powers for the diffusion of the truth, or the advancement of the cause, or the honour of the person, for whom we are zealous. Now, of course, when a man gets hold of some truth that masters him, there is always the danger of his losing the sense of proportion, of his getting his perspective wrong, and being so swallowed up in the one thing that he sees, that, like a horse with blinkers, he does not see anything except that one narrow line that lies in front of him. And so zeal is always in danger of being deformed into fanaticism, but it is God's way in working the world onwards, to raise up successions of men, each of whom recognises with overwhelming clearness some one little segment of the great orb of truth, and the world advances because there are men that believe in one thing, that see one thing, and that give themselves, body and soul, to the setting forth of that one thing. All the rest of us stand by and say, What ridiculous exaggeration! how entirely oblivious he is counter-balancing considerations; how he has narrowed himself down into being the instrument and the apostle of this one thing!' Yes; and if you want to bore a hole through a six-inch plank, you have to put a pretty sharp point upon your tool, and to make it very narrow.' The world never gets to see any truth, until it has been hammered into it by some man who did not see any other truth.

There will come, too, with that overwhelming conception of the greatness of the truth, or of the person, or of the cause, a glow of emotion. Argument may be worked in fire or in frost, and the arguments that melt are warm, or if I might go back to my former figure, your boring tool will penetrate more quickly and easily if it has been heated as well as pointed. And zeal glows, and it is the glow rather than reasoning that convinces men.

I need not dwell upon other characteristics of zeal, but my next thought is--Christianity is such as that, if a man really and fully accepts it, he cannot help being zealous. Look at the truths that we say we believe. We believe in ideas about the significance and issues of this earthly life, so solemn, so great, so transcending all present experience, that it is incredible that they can enter into a man's mind in any deep sense, and leave him cold and indifferent, We believe in such truths about Sin and Judgment and Eternity that they might kindle a soul beneath the ribs of death, and burn up all indifference, so as that the extremist, enthusiastic grasp of them is only moderation and rational. We say that we believe that the infinite, divine nature was incarnated in a Man, and that that Man lived and died because He loved every soul, and that that death brings to the world emancipation, and that Life brings to the world life, and that these things are true for all men. What I maintain is, that if a man really believes these things, not with the mere conventional faith that characterises multitudes of professing Christians, it is impossible that he should be left cold. If the sun is shining the temperature will go up; and if the thermometer does not rise it is because something or other has come between the sunbeam .and the mercury. If the iceberg floats down into the warm oceans of the temperate or tropical zones it will melt into sweet water, and it cannot remain ice. If it continue grim and cold, it is because there is only the sun of the Arctic winter, which has a pale light, and scarcely any warmth at all, shining down upon it. An indifferent Christian, who believes in sin and in redemption and in an incarnate Christ and in a sacrifice on the Cross and in a Divine Spirit and in a future Judgment and remains cold, is all but an impossibility; he is a contradiction in terms, and a living monster.

Brethren, I venture to plead with you that there are few things which the conventional Christianity of this day needs more than to awake to the fact that the sober standard of feeling in matters of religion,' which some so much admire, is contrary to the genius of the gospel, and the importance of the truths which it contains. And when I say a sober standard I do not mean the sobriety which the New Testament enjoins, but I mean the sobriety which the conventional Christianity of this day so much admires, and which is scarcely distinguishable with a microscope from absolute indifference. We are frequently besought to beware of enthusiasm. I hear from quarters where one would not expect to hear it, the cynical politician's advice, Not too much zeal, I beg of you.' And I venture to oppose to all that what the voice of the Master from heaven said,' I would thou were cold or hot.' This Christianity that never turns a hair, that does not know what zeal means, seems to me uncommonly like no Christianity at all.

We all want to be roused from our torpor. This community, like every church of professing Christians, is weighted by a mass of loosely attached and half-believing professing Christians who are nothing better than clogs on the wheel, and instruments for bringing down the temperature of the whole mass. And what we want, I believe more than anything else, is that we should"be zealous, as dominated by the overwhelming greatness and solemnity of the truths, and melted into a passion of love by the overwhelming greatness and love of the Person whom the gospel reveals to us. We are to be zealous,' and whilst I dare not say that a true Christian will be a zealous one, I dare not conceal my conviction that a consistent Christian will be.

 II. Now Notice That Such Zeal Finds Its Best Field In Our Personal character.

Zealous '--the word suggests, I suppose, pictures of men, devoted to a cause, and going out into the world to try and persuade other people to believe it, becoming the apostles and missionaries of some truth, or of some movement, or of some great principle, religious or social. But Paul suggests here another region in which zeal is to find exercise--zealous for good works.'

Now do not let us interpret these last two words in the narrow, conventional sense which they have come to bear in the Church. It is a very significant and a very sad thing that this wide expression good works,' which in the Apostle's mind covered the whole ground of Christian morality, has been narrowed down to mean specific acts of beneficence, bits of charity, giving away blankets and soup, visiting the poor, and the like, which have got stamped on them, with just a soupcon of contempt in the expression, the name good works.' He means a great deal more than that. He means exactly the same thing which he has already twice described as being the end of the gospel, that we should live soberly, righteously, godly,' and again, that we should be redeemed from all iniquity, and purified. Within the four corners of this expression, good works,' lie whatsoever things are lovely and of good report,' every virtue and every praise. That is the width of the object which the Apostle here proposes for Christian zeal.

Now the word which he here employs, and which is rightly translated zealous,' is literally a Zealot.' In Jewish history the Zealots were a class of men who, from the days of the Maccabees downwards, were fanatically devoted to the ritual and law of Judaism, and vehemently opposed any relaxation of or departure from it. But their religious zeal, as they thought it, did not keep them from the blackest crimes, and there were no more turbulent and no more immoral men in the dying agonies of the Jewish State than these zealots who had a zeal for God, but neither according to knowledge nor according to morality. One of the apostles, Simon Zelotes--the Zealot--had probably belonged to that class, and had found out a better Object for his zeal, when he turned to Jesus Christ and became an apostle. Paul uses the word in reference to himself when he speaks about himself as having been exceedingly zealous for the traditions of the fathers,' and it is used in Acts of the many Jewish Christians who are spoken of as being all zealous for the Law.' That is one type of zeal--a zeal that fastens on externals, that tries to enforce specific acts of conduct, that is devoted to ceremonial and regulations and red tape. And Paul points us here to another type, Zealous for good works.' Jehu, with His hands carmined with wholesale slaughter, turned to the son of Rechab and said, Come and see my zeal for the Lord.' Yes, a little bit for the Lord, and a great deal for Jehu. That is the sort of thing that goes about the world as zeal. A turbid river in spate picks up and carries along a great many foul elements; and zeal is always in danger of becoming passionate indignation against a man who will not believe what I want him to believe, not so much because it is true as because I think it is. A great many very impure elements mix themselves up with our zeal, when it is directed to amending the world. If we set to amend ourselves, and direct our zeal in that direction, we shall find ample scope and verge enough' for its operations.

And, brethren, what different lives we should live if instead of feeling bound to the exercise of virtues and graces which do not come sweet and easy to us, and instead of feeling that we ought to do so and so, and that we do not one bit wish to do it, we had this overmastering enthusiasm for holiness and passion for perfection which is involved in the words before us. To be zealous of good works' is to be eagerly desirous of being beautiful and pure and true and noble and Christlike, to be panting after perfection, and casting ourselves with all the energy of our nature into the work of growing like Christ. That is what Paul wants us all to be. Let us ask ourselves, is it the least like what I am? Does my Christian zeal go all out in the work of amending other people, or do I begin with amending myself?

 III. And Now My Last Word Is, That This Passion For Perfection Will Come To Us Just In The Measure In Which We Let The Gospel Lie Upon Our Hearts And Minds And Influence Us.

The truths will produce it, but not unless they are wrought into our minds and hearts. Christ, whom the truths reveal, will produce it, but not unless we keep ourselves by honest effort of mind and heart and will in close contact with Him. The upshot of all that I have been trying to say is this, that the one thing which the superficial half-and-half Christianity of this day needs is that it should come into closer contact with the truths of the gospel. I plead for no blind, unintelligent zeal, I plead for no worked-up, artificial fervour. I want no engine without a driver, I want no zeal that, like Phaeton, will upset the car and set everything on fire. I want that Christian men should believe what they believe, and that they should meditate on the truths of the gospel intelligently, systematically, as a whole, and that they should be in touch with Him whom the truths reveal. A ruminant belief that chews the cud of the truths it professes is what today's Christianity sorely wants. And if we in such a fashion keep ourselves under the spell of these truths, then the zeal will come; not else. The spurious zeal which is excited by other stimulants will do more harm than good, and will be not like the river that flows, bringing fertility and freshness, but like the furious torrents of the spring when the ice is melting and the snows running down, which sweep away the very soil where growth was possible, and leave behind only barren rock.

Fix in your hearts and minds, and God grant that they may influence your conduct, these two things--on the one hand, that your Christianity is very suspicious if it has no flow in it towards Jesus, and if it has no passion towards perfection; and, on the other hand, that the surest way to bring all beauties of a moral and spiritual sort into your character and out into your lives is to gaze believingly on the appearing of the grace which God has sent us for the very purpose, even of Him who gave Himself for us. When we are moved thereby to give ourselves to Him, we shall covet earnestly the best gifts,' and he zealous for,' and not merely reluctant and grudging doers of, good works.'