The world for God.
"The earth is the Lord's," etc. The world-wide breadth and grandeur of the Old Testament Scriptures, contrasted with the local narrowness and national bigotry of the Jewish people, is among the most impressive notes of its Divine inspiration. Every Israelite was trained in two convictions, which lay close to the heart of the national religion:
I. THE EARTH IS THE LORD'S, AS THE WHOLE UNIVERSE IS HIS, BY RIGHT OF CREATION. This is the first lesson of religion (Genesis 1:1). David beautifully expresses this (1 Chronicles 29:11, 1 Chronicles 29:12, 1 Chronicles 29:14). Men may call themselves lords of the soil, and make what laws they choose about land; but in literal truth, every inch of earth, from centre, to surface, Belongs to "the Blessed and only Potentate." The wealthiest owner, the most absolute despot, is but a tenant-at-will, who may at any moment receive notice to quit (Luke 12:20). Bear in mind that creation implies design. Every creature, every atom, force, law, existed in the Infinite Eternal Mind, before "he spake, and it was done" (Psalms 30:6-9).
II. AS THE OBJECT OF HIS INCESSANT, UNIVERSAL CARE, KNOWLEDGE, BOUNTY. Men talk and think as though God were an absentee owner; at most a constitutional Sovereign, ruling by laws that restrict his action and bind his will. This is in truth an absurd fancy, yet one which often passes for scientific. Even really godly people have often a way of talking as though God's providence were partial, intermittent, an occasional interference with the regular course of nature. The glorious truth, alike rational and scriptural, is that "he maketh his sun to rise … and sendeth rain," feeds the birds, clothes the lilies, makes all events to "work together for good" (Matthew 5:45; Matthew 7:26, etc.; Romans 8:28; Psalms 119:89-91). There is no rational standing ground between the fancy (void of shadow of proof) that atoms and forces, with their intricate laws of action and reaction, have an independent existence—a self-acting machine, grinding out irresistible fate; and the faith that God lives in every atom of his universe; nor can their slightest movement evade his knowledge and care, or gainsay his will.
III. AS THE SCENE AND FIELD OF HUMAN LIFE, in which he is everywhere to be acknowledged and glorified. The first claim on life, with all its possessions, faculties, opportunities, is that God be loved and honoured (Revelation 4:11). The hard boundary-line men draw between things sacred and secular is never recognized in God's Word. All is sacred; for all is his (1 Timothy 4:4). On this text St. Paul rests the doctrine both of Christian liberty and of Christian self-denial; the right freely to enjoy what God freely gives; and the duty to abstain from any use of these gifts through which he might be dishonoured (1 Corinthians 10:25-31). To all the motives drawn from the foregoing considerations, the gospel adds those drawn from God's "unspeakable Gift," and from our redemption through the blood of Christ and new creation by the Spirit of God (1 Corinthians 6:19, 1 Corinthians 6:20; Romans 12:1).