How much influence is the Bible supposed to have on society?

It is only to state a bare fact, when we say that the Bible has made the very deepest mark upon the world, changing its history and altering its outlook. Every day millions of hands bear witness to the dynamic power of the Bible when they date their letters and documents Anno Domini—in the year of our Lord.

But what about the present comfort and prosperity of the land in which we live, where waves the banner of the British Nation? To what do we owe it? Do we owe it to the natural wisdom of those who rule and legislate in the land, or is there some secret power, some mighty influence, that guides and controls the thoughts and actions of leaders who may themselves be hostile to that very influence that controls them for their good? I have not the least hesitation in saying we owe it to the Bible. This Book has done a vast deal even for those who have never availed themselves of the blessings of the gospel. It may be, and it is, like the One of whom it bears witness, despised and rejected of men, but like Him it goes about doing good, even though it be rewarded evil for its good, and hatred for its love.

Are the nations, which are manifestly backward, nations upon which Christianity has exerted its power? No, they are heathen nations, wrapped in dark superstition, worshipping hideous idols of cruelty and lust. The nations, which have come under the power of the Bible, have taken the lead as to matters of morality and righteousness. And just in proportion as the Bible loses its power over such nations, do they become decadent. This is the problem confronting men and women today. Sunday, the great day of pleasure with newspapers selling in their millions, streams of motor cars and cyclists pouring out of every town into the country; empty churches; all tell the tale of the nation turning its back upon God.

We have kept this Scripture last in our enquiry, for it brings us to the contemplation of the vital and powerful effect the Scriptures have had upon man at large, and upon nations. This cannot be gainsaid. The most prosperous and stable parts of the world are where the word of God has had the most sway. You have only to read the Acts of the Apostles to see how living and powerful the Word of God was in those days. Multitudes were turned to God and righteousness. Christian assemblies sprang up over the then known world. Heathen practices were abandoned, and sinful habits refused.

In European countries favoured at one time or other by the widespread proclamation of the Gospel, all are described in a general sense as Christian. Yet many so described have not acquired a living interest in Christ as a personal Saviour. However, it is not generally recognised that these countries owe a great debt to the Gospel. The grace of domestic life, the friendly relations between people and the measure of good government extant have not evolved from Pagan origin. They have arisen from the influence of the object lesson presented by the Christians in holding forth the Word of Life in the midst of a crooked and perverse generation.

We must distinguish between the outward public effect of the law, and the intention of God in giving it. There may be a general providential effect of light being sent into the world, while the divine purpose of that light in its spiritual and everlasting bearing may be quite distinct. No one can doubt that the introduction of Christianity has largely modified the general state of society. Men do not do in the light what they do in the dark. Natural conscience, operating in the way of shame, will hinder them, without the least inward moral change. Public opinion is elevated, and it is a great providential mercy. Men are more or less governed by that opinion, and an outward effect is produced. There is, I think, something more — When the word of God is received, the natural conscience is brought into immediate relationship with God. This itself elevates morally. Hence in protestant countries there is a most undeniably higher moral tone than in papal countries. Conscience has to answer for itself to God. Wretched man is not between conscience and God; his being so always morally degrades. Man is in his place, though he may fail in it. He is at least consciously responsible in it. Further, when men are not exercised in direct responsibility to one true revealed God, but have men between them and God (in which case, wherever it is fully developed, the true God is lost in a multitude of intermediate powers, be they called demons or saints); that is, wherever there is a priesthood, a direct power or influence of Satan can and does come in; not merely in the way of acting by temptation on evil lusts, but in the way of religious or spiritual influence and power. But this is the rule of the darkness of this world. When the word of God has direct authority, this is not the case. Men may be more culpable individually for neglecting the light, but there is not the same influence and power of Satan.

(V. 3). Clearly, then, Christianity is not a system for the advancement of our social position in this world. It is true that the believer, as he passes through this world, is to do good, and that the presence of the Christian and right Christian conduct must have a beneficial effect. Nevertheless, the great object of the house of God is not to improve the world, but to witness to the grace of God in order that men may be saved out of the world which, in spite of civilisation and any social improvements, is going on to judgment.

But if this be so, I ask, once more, is national Christianity a thing compatible with such a truth? Is 'social science' a genuine Christian pursuit? For it is not for earth, but heaven, that believers were redeemed, and thither are they called. Nor is it to leaven society with what are called 'Christian principles' that the Holy Ghost descended from above. For what, we must again ask, are 'Christian principles'? The first, and ruler of all the rest, is the assertion of Christ as the true Image and Glory of God, and the consequent repudiation of the natural man. Christ is of the Father, His own very and eternal Son. The world is not of the Father. They, then, whom Christ owns and prays for are not of the world, which He does not acknowledge, and for which He does not pray. The Church is God's witness in and to the world so long (and no longer) as it maintains, as Paul personally did, its separateness from the world in the truth of the heavenly calling, and according to the power of Christ's resurrection. But the Church, as a dispensation, has not maintained either its own proper unity or its practical separation from the world. On the contrary, the world has adopted Christianity in its debased and altered form, and now calls itself complacently 'the Christian world.'9

And this is one of the points of the church's responsibility in which it has completely failed. It ought to have been one, that the world might believe; it has not been so. It ought to have been a witness to all nations; it has not been so. And instead of being the source of good to the world, as it ought to have been, the world has been a source of evil to it - the church, properly so called - to true Christians. Instead of being the light of the world, it has become, according to its own confession, the invisible church. This is why I have spoken of Christendom and of the Gentiles grafted into the place of the Jews; for what God had grafted into the place of the Jewish branches became worldly, failed in faithfulness, and is become, in the modern sense, Christendom - the little seed, a great tree where the birds of the air make their nests.

On the other hand, the world could not go on for a day on such a ground as this; it must go to pieces, if evil were not to be punished, and those who did well and suffered wrongfully were merely to give thanks. But such exhortations were not intended for the world. And there is the mistake so often made. Men forget that the church was called to be a witness of heaven — was meant to express the mind and grace of Christ, while walking upon the earth. This is our "one thing" — our business here below. Of course, this need not hinder the providing things honest in the sight of all men. It is right for the Christian to do this, but let him weigh well how he does it. Our behaviour in the most ordinary employment should be a testimony to this — that we are not of the world; that we look not for honour and credit in the world, but to glorify Christ in heaven; that instead of seeking to help on the plans of men, and to be an ornament in the world, our mission is to make Him known to it, and to do His will during the little while we are here.