The main object of all Christian work should be that sinners may be converted unto God, that they may love the God whom they have forgotten, that they may adore the Christ whom they have despised, that they may feel the power of the Holy Spirit whom they have grieved. This is what we want, O sinners; it is not your outward washing to make ye appear as Christians, it is your inward renewing, it is your possession of a new heart and right spirit that we desire.Charles H. Spurgeon
On the whole, that security which ought to confirm the pious in the worship of God is opposed here to all those tortuous and mistaken counsels which some men adopt, and thus, for the sake of living, lose life itself, according to the sentiment of even a profane poet. For of what use is life except to serve God’s glory? but we lose that object in life for the sake of the life itself—that is, by desiring to live entirely to the world, we lose the very purpose of living!
Commentary on the Book of the Prophet Daniel, 221–222.
I am of the opinion that we should not be concerned about working for God until we have learned the meaning and the delight of worshiping Him. A worshiper can work with eternal quality in his work. But a worker who does not worship is only piling up wood, hay and stubble for the time when God sets the world on fire. I fear that there are many professing Christians who do not want to hear such statements about their “busy schedule,” but it is the truth. God is trying to call us back to that for which He created us—to worship Him and to enjoy Him forever! It is then, out of our deep worship, that we do His work.
—A. W. Tozer
Whatever Happened to Worship? (Camp Hill, PA: WingSpread, 2006), 12.
Oh, pity for evermore, that there should be such a one as Christ Jesus, so boundless, so bottomless, and so incomparable in infinite excellency and sweetness, and so few to take Him! Oh, oh, ye poor, dry, and dead souls, why will ye not come hither with your toom [empty] vessels, and your empty souls, to this huge, and fair, and deep, and sweet well of life, and fill all your toom [empty] vessels? Oh that Christ should be so large in sweetness and worth, and we so narrow, so pinched, so ebb, and so void of all happiness. And yet men will not take Him! They lose their love miserably, who will not bestow it upon this lovely One.
Letters of Samuel Rutherford (Edinburgh: Oliphant, 1891), 446.
They who have true love to God love him so as wholly to devote themselves to God. This we are taught in the sum of the Ten Commandments: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength” (Mark 12:30). Here is contained in these words a description of a right love to God; and they teach us that they who love him aright do devote all to him, all their hearts, and all their souls, all their mind and all their strength, or all their powers and faculties. Surely, a man who gives all this wholly to God keeps nothing back, but devotes himself wholly and entirely to God. He who gives God all his heart, and all his soul, and all his mind, and all his powers or strength, keeps nothing back; there is no room for any reserve. All who have true love to God have a spirit thus to do. This shows how much a principle of true love to God is above a selfish principle. For if self be devoted wholly to God, then there is something above self which influences the man; there is something superior to self which takes self and makes an offering of it to God. A selfish principle never devotes self to another; the nature of it is to devote all others to self. They who have true love to God, love God as God, and as the supreme good; whereas the nature of selfishness is to set up self for God, to make an idol of self. That being which men respect as God, they devote all to. They who idolize self devote all to self, but they who love God as God devote all to him.
Ethical Writings, WJE (Yale University Press, 1989), 264–265.