“Arise! Shine!
“For your light has come! And the glory of the Lord is risen upon you.
“For behold, the darkness shall cover the earth, and deep darkness the people;
“But the Lord will arise over you, and His glory will be seen upon you.
“The Gentiles shall come to your light, and kings to the brightness of your rising.”
(Isaiah 60:1-3)

God uses the Word of God and the prayers of His people in bringing about revival.
This much is apparent, in Isaiah chs 55 to 59. (See my last post)

Isaiah ch 60 introduces us to another element God uses in revival, i.e. the example of godly lives in believers.
When the light of God is “risen upon” the lives of believers, they reflect “the glory of God”, and Gentiles are attracted “to their light”.
The Bible says: “God who commanded light to shine out of darkness, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor 4:6)
And now, Jesus tells us: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” (Matt 5:16)

Unfortunately today, through the influence of widespread hypergrace teaching, the role the godly example of believers plays in promoting revival is downplayed.
But this is a matter that was so well explained by William Arnot[i] in his address, in a series of addresses, on “The Revival of Religion”.[ii]
The following comments are taken from this address.

Note: In the following, the word “religion” does not refer to the dead show of faith (as the word is sometimes used today) but to a genuine, living Christian faith.

The Power of a Godly Life

The disciples of Christ are enjoined to live a holy life, for the express purpose of affecting thereby for good them that are without [Matt 5:16]. When the church arises and shines—when she reflects the glory of the Lord, then the Gentiles come to her light, and kings to the brightness of her rising.
A life uniformly regulated by the precepts of the gospel, and exemplifying all the graces of the Spirit, is in itself the most likely, as well as practically the most successful, method of arresting the ungodly in their downward path.

Revival is not a different thing from religion, but a greater degree of the same thing.
Consequently, it is to be produced, not by the application of other means, but by the more faithful and energetic application of the same means. Hence, having found that the godly life of believers is effectual in promoting religion, we may take it, we must take it, to apply it to the revival of religion.
Beware of inventing another instrument as needed other than those which are prescribed in the Word.

The Great Need for Revival

There is need of a revival of religion, and from that we might argue that there must have been a defect in the application of the means appointed by God for maintaining and promoting religion.
But it is not necessary to deduce it as an inference; we may look upon it as a fact. Christians have not been bringing the influence of a godly example distinctly to bear on the unbelief of the world.
The commands addressed to the Church in the text (Isa 60:1) suggest an accurate view of her present condition: “Arise!” The condition which requires such an injunction is exactly her condition now.

If not altogether prostrate, she is certainly not standing erect. Raised but a little above the clod, the attraction of earth is strong, and keeps her bent downward still.
The sun is a more powerfully attracting body than the earth; but the sun is far distant, and the attraction of the lesser body, the earth, keeps us clinging to its surface.
So with the Sun of Righteousness: He is not only in Himself, but in the judgment of believers acknowledged to be by far the more lovely—the more attractive object: but the world is nearer—is seen better by the eye of sense, and draws downward the affections of the soul.

Among the disciples of Jesus there is not a singleness of eye—there is not an undivided allegiance. There is, if not a halting in the understanding between two opinions, at least a halting in the affections between two objects soliciting their regard.
Thus the church collectively, and in its individual members, is distracted by the simultaneous operation of two opposing laws—the one pointing downward to the love of the world, and the indulgence of sin; the other pointing upward to the love of Christ, and the obedience of the gospel. Thus bent the church is, though not laid prostrate; thus entangled by the world, though not overcome.
Although she acknowledges the right of only one Lord to have dominion over her, that one Lord is not made the object of all her affections, the source of all her hopes, the centre of all her aims; and, therefore, she must still be considered as bowing down, and still addressed in the command, “Arise!”

“Shine”—This implies that the church is not emitting such a radiance as will easily distinguish her from the surrounding world; and that is eminently characteristic of the church now. This is the malady that impairs her beauty and impedes her growth.
She does not shine; the shade of her colouring is not sensibly different from that of the world. They glide so naturally and smoothly into each other, that you cannot perceive where the boundary lies.

The Saviour’s testimony regarding his first disciples is, “They are not of the world, just as I am not of the world.” (Joh 17:16) But where is this characteristic mark now?
This distinction has not been kept up as it ought to have been, harsh and pointed and glaring, so that none could mistake it. The edge of it has been softened down, that it might melt insensibly and pleasantly away into the world.
Instead of standing out to rebuke the unfruitful works of darkness by the substantial reproof of a holy example, there has been a dallying, and an accommodation, and an assimilation.
Instead of being a light shining steadily in a dark place, the church actually existing in the world is like that flickering unsubstantial gleam that darts fitfully from the northern horizon across the winter sky—faint even where strongest; and every moment capriciously shifting its place, and altering its intensity, and changing its colours—so spread, and diluted, and melted away, that you can never tell where the edge of it is, nor what effect it may produce on the surrounding darkness.

It should make a Christian tremble for himself when he hears that darkness covers the earth. If there be not much difference between him and others, it is because there is no light in him.
Where there is darkness, the smallest spark of light is distinctly seen. A renewed soul is a gem that should appear more brilliant now in the body, than hereafter in the Redeemer’s crown; for, here it is set in a dark ground; there it will be lost in a radiance brighter than its own. Here surrounding objects heighten and set off its lustre; there it will have no glory by reason of the glory that excels.

The world is a dark place—a believer’s character, if we learn it from the mouth of our Lord, is a light in the darkness.
He is not of the world; it is his enemy. He is separated from it by a broad, well defined, intelligible line; there is not only a difference, but an opposition—not only a separation, but a contrast—such a contrast that, though he should never open his lips, his conduct is an abiding reproof of its wicked works.
Oh, look upon the visible church—upon that aspect of it which is exhibited to the view of men, and does it not seem a refined, cruel mockery to call it light?

Arise AND Shine

Observe the connection between the two parts of the command addressed to the church: “Arise, shine.” You must be willing to rise, otherwise you cannot shine.

The glory of God is revealed in the face of Jesus Christ [2 Cor 4:6]. That is the glass in which we can behold it.
Observe the effect that follows from looking on it: “We, beholding as in a glass the glory of the Lord, are being transformed into the same image, from glory to glory.” (2 Cor 3:18)
By steadfast looking unto Jesus we acquire His likeness. Feature after feature is transferred as we gaze, until the image is complete in all its essential parts.
Christians! this is your encouragement; your light has come; you need not wait for another; no brighter sun will ever appear on your horizon. You have only to yield yourselves to the influence of his light and heat.

Particular Implications

1. Forgiving Disposition

One feature that would be transferred to the character of Christians, if they would look unto Jesus, is—a meek forgiving disposition—a temper never irritated, never yielding to passion—a charitable frame of mind toward all.
One of the many graces that go to make up the fulness of Christ is, according to the apostle Peter, that “when He was reviled, He did not revile in return; when He suffered, He did not threaten.” (1 Pet 2:23)
O if the church would arise and receive this ray from her Light, she would shine in the world a very different thing from what she has hitherto appeared. Of late years this glory—that of a meek, forgiving spirit—seems to have almost “departed from her”.
Looking to ourselves in this aspect, we may well be “cast down:” but we will not despair. This glory is in the face of Jesus: if we look to Him, it will yet be seen in us.

2. Kingdom Aims

Another grace which Christians may get from the same source is—the living, not for the world, but for God—not for time, but for eternity. “One thing is needful.” (Luke 10:42)
But we are encumbered about the “many things,” just because we habitually look to them.
When we learn to look unto Jesus, we shall be found, in practice as well as in theory, accounting the things of this present life not worthy to be compared with the things at God’s right hand. Then in choosing our occupations, our company, our pleasures, all will be done for eternity.
The interests of time, when they come into competition, will be resolutely and wholly set aside. The evident aim of life will be to seek first the kingdom of God and His righteousness, despising in comparison all other things.

3. Unselfish Love

Another glory that would be transferred to the church and seen in her members were she to arise and look, is an aim, in the present life, not selfish but benevolent.
In Christ all fulness dwells. And one of the graces of our Lord Jesus Christ is, “that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” (2 Cor 8:9)
When this grace is conveyed to the church, corresponding to the same grace in the Redeemer; when this glory from the face of Jesus is transferred to believers, in such measure as to be “seen upon” them, then there will be a shining in the darkness; there will be a visible standing out from the world; there will not be, as now, difficulty in “discerning between one who serves God and one who does not serve Him.” (Mal 3:18)
A selfish aim in a Christian is a stain that dims the lustre of every other grace he may possess. We must not be contented with giving everyone his due: our Lord has laid down another rule, His own example: “This is my commandment, that you love one another, as I have loved you.” (Joh 15:12)

4. Confident Assurance

Let me specify one other glory that the church may obtain by looking up, which is either not at all, or but dimly seen upon her now—a confident hope of a blessed immortality.
As the eye of the believer is more steadily fixed on the light that has arisen, faith will increase; and as faith increases, the hope founded on it will be confirmed; it will grow on until it issue in assurance; and that assurance will beget a habitual rejoicing in the Lord, very different from the doubting, desponding condition of most Christians in the present day.
When joy and peace in believing shall have become general in the church, the change from her present desolate aspect will be so great, that it will readily be seen upon her.

Particular Applications

1. Churches

Observe how this command bears on professing Christians in their collective capacity as a congregation.
As a congregation, Christians should come out from among the unclean, and having come out should continue “separate.” There should be a well-defined line of demarcation preserved.
– If such a body of Christians would in any degree answer the end of their being, they must be distinguished from the world.
– If they would not be an instrument in the hand of the wicked one to ruin many souls, they must be distinguished from the world, even as a light is distinguished from the darkness.
– If they would exert a purifying influence on those that are without, they must as a body be pure.

2. Ministers

A minister’s example is at least of equal importance with his preaching.
Indeed, it is not right to institute a comparison between the two in regard to their importance. They are so closely connected, that the efficiency of the one is wholly dependent on the co-operation of the other. Better no preaching at all, than a preaching of truth which is contradicted by the daily walk of him who preaches it.

1) He must, devote his time and his talents, zealously and assiduously, to the great end of his office—the saving of sinful souls.
2) If he would let his light shine for the good of others, he must not be of a worldly mind.
3) Also, for the purpose of suggesting amendment, the manner, and tone, and spirit, in which ministers frequently conduct the business of church courts, exert in secret a powerful influence in preventing the cordial reception of their Sabbath ministrations.
4) Ministers must, in their private intercourse with the people, be themselves a comment on the doctrines which they teach. If they do not, even the most ignorant of the people instinctively observe the inconsistency; and, they thus ease their consciences, by deducting so much from the force of the truth which would otherwise have troubled them.

3. Parents

Let professing Christian parents know, that in relation to the religious interests of their family, the acknowledgment of the truth is nothing—is worse than nothing—if it is not followed up by a consistent practice.
Children inherit a corrupt nature; religious duties are wearisome; when conscience, enlightened by early instructions, represents religious duties to be imperatively binding, the most successful instrument which the wicked one can employ to weaken conviction and resist the truth, is to suggest to the mind of the child, in proof of the parent’s insincerity, some discrepancy between his Sabbath-day teaching and his week-day acting.

4. Children

Let no one imagine that only those, who may be eminent above others for their talents or station, are bound to become the light of the world. These have greater opportunities of doing good, and may be more extensively useful; but the humblest disciple may and ought to be a light in his own sphere.
A child, if a child of God, may thus, without leaving the path of his duty, become the means of shedding spiritual light into the mind of a benighted parent.
It will not do for such a one to offer violence to nature by assuming the office of a teacher—the tone of dictation. A modest, loving, winning, holy life will be far more effectual.
I cannot conceive any means more likely, under God, to effect the conversion of an ungodly parent, than a practical exhibition of the power of godliness, in the daily conduct of his own child.

[i] William Arnot was born in Scone, Perthshire , in 1808. In his youth he was apprenticed to a gardener, but the deep impression made on his mind by the death of a converted brother led him to study for the ministry. In 1838 he was ordained to St. Peter’s, Glasgow, and came out wit the Free Church at the Disruption in 1843. In 1863 he was called to the Free High Church in Edinburgh. On three occasions he visited the USA and Canada to minister the Word.

[ii] This series of addresses was given by Scottish evangelical leaders in 1840 during times of revival. The whole series was republished by Covenanter Press in four booklets, from 1976; and subsequently by Banner of Truth as one book in 1984, which one reviewer termed “a most valuable book published by Banner of Truth”.