Thoughts From the Mount of Blessing
by Ellen G. White
Chapter 6: Not Judging, but Doing
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Those who condemn or criticize others, proclaim themselves guilty,
for they do the same things. In condemning others,
they are passing sentence upon themselves.
Illustration —
Joel Allen |
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"Judge not, that ye be not
judged." Matthew 7:1.
The effort to earn salvation by one's own works inevitably
leads men to pile up human exactions as a barrier against sin. For, seeing that
they fail to keep the law, they will devise rules and regulations of their own
to force themselves to obey. All this turns the mind away from God to self. His
love dies out of the heart, and with it perishes love for his fellow men. A
system of human invention, with its multitudinous exactions, will lead its
advocates to judge all who come short of the prescribed human standard. The
atmosphere of selfish and narrow criticism stifles the noble and generous
emotions, and causes men to become self-centered judges and petty spies. {MB 123.1}
The Pharisees were of this class. They came forth from their
religious services, not humbled with a sense of their own weakness, not
grateful for the great privileges that God had given them. They came forth
filled with spiritual pride, and their theme was, "Myself, my feelings, my
knowledge, my ways." Their own attainments became the standard by which
they judged others. Putting on the robes of self-dignity, they mounted the
judgment seat to criticize and condemn. {MB 123.2}
The people partook largely of the same spirit, intruding
upon the province of conscience and judging [124] one
another in matters that lay between the soul and God. It was in reference to
this spirit and practice that Jesus said, "Judge not, that ye be not
judged." That is, do not set yourself up as a standard. Do not make your
opinions, your views of duty, your interpretations of Scripture, a criterion
for others and in your heart condemn them if they do not come up to your ideal.
Do not criticize others, conjecturing as to their motives and passing judgment
upon them. {MB 123.3}
"Judge nothing before the time, until the Lord come,
who both will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts." 1 Corinthians 4:5. We cannot read
the heart. Ourselves faulty, we are not qualified to sit in judgment upon
others. Finite men can judge only from outward appearance. To Him alone who
knows the secret springs of action, and who deals tenderly and compassionately,
is it given to decide the case of every soul. {MB 124.1}
"Thou art inexcusable, O man, whosoever thou art that
judgest: for wherein thou judgest another, thou condemnest thyself; for thou
that judgest doest the same things." Romans 2:1. Thus those who condemn or
criticize others, proclaim themselves guilty, for they do the same things. In
condemning others, they are passing sentence upon themselves, and God declares
that this sentence is just. He accepts their own verdict against themselves.
"These clumsy feet, still in the mire,
Go crushing blossoms without end;
These hard, well-meaning hands we thrust
Among the heartstrings of a friend." [125] {MB 124.2}
"Why beholdest thou the mote that is in thy brother's eye?" Matthew
7:3.
Even the sentence, "Thou that judgest doest the same
things," does not reach the magnitude of his sin who presumes to criticize
and condemn his brother. Jesus said, "Why beholdest thou the mote that is
in thy brother's eye, but considerest not the beam that is in thine own
eye?" {MB 125.1}
His words describe one who is swift to discern a defect in
others. When he thinks he has detected a flaw in the character or the life he
is exceedingly zealous in trying to point it out; but Jesus declares that the
very trait of character developed in doing this un-Christlike work, is, in
comparison with the fault criticized, as a beam in proportion to a mote. It is
one's own lack of the spirit of forbearance and love that leads him to make a
world of an atom. Those who have never experienced the contrition of an entire
surrender to Christ do not in their life make manifest the softening influence
of the Saviour's love. They misrepresent the gentle, courteous spirit of the
gospel and wound precious souls, for whom Christ died. According to the figure
that our Saviour uses, he who indulges a censorious spirit is guilty of greater
sin than is the one he accuses, for he not only commits the same sin, but adds
to it conceit and censoriousness. {MB 125.2}
Christ is the only true standard of character, and he who
sets himself up as a standard for others is putting himself in the place of
Christ. And since the Father "hath committed all judgment unto the
Son" (John 5:22), whoever presumes to judge the motives [126]
of others is again usurping the prerogative of the Son of God. These would-be
judges and critics are placing themselves on the side of antichrist, "who
opposeth and exalteth himself above all that is called God, or that is
worshiped; so that he as God sitteth in the temple of God, showing himself that
he is God." 2 Thessalonians 2:4. {MB 125.3}
The sin that leads to the most unhappy results is the cold,
critical, unforgiving spirit that characterizes Pharisaism. When the religious
experience is devoid of love, Jesus is not there; the sunshine of His presence
is not there. No busy activity or Christless zeal can supply the lack. There
may be a wonderful keenness of perception to discover the defects of others;
but to everyone who indulges this spirit, Jesus says, "Thou hypocrite,
first cast out the beam out of thine own eye; and then shalt thou see clearly
to cast out the mote out of thy brother's eye." He who is guilty of wrong
is the first to suspect wrong. By condemning another he is trying to conceal or
excuse the evil of his own heart. It was through sin that men gained the
knowledge of evil; no sooner had the first pair sinned than they began to
accuse each other; and this is what human nature will inevitably do when
uncontrolled by the grace of Christ. {MB 126.1}
When men indulge this accusing spirit, they are not
satisfied with pointing out what they suppose to be a defect in their brother.
If milder means fail of making him do what they think ought to be done, they
will resort to compulsion. Just as far as lies in their power they will force
men to comply with their ideas of what is right. This is what the Jews did in [127] the days of Christ and what
the church has done ever since whenever she has lost the grace of Christ.
Finding herself destitute of the power of love, she has reached out for the
strong arm of the state to enforce her dogmas and execute her decrees. Here is
the secret of all religious laws that have ever been enacted, and the secret of
all persecution from the days of Abel to our own time. {MB 126.2}
Christ does not drive but draws men unto Him. The only
compulsion which He employs is the constraint of love. When the church begins
to seek for the support of secular power, it is evident that she is devoid of
the power of Christ—the constraint of divine love. {MB 127.1}
But the difficulty lies with the individual members of the
church, and it is here that the cure must be wrought. Jesus bids the accuser
first cast the beam out of his own eye, renounce his censorious spirit, confess
and forsake his own sin, before trying to correct others. For "a good tree
bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good
fruit." Luke 6:43. This accusing spirit which you indulge is evil fruit,
and shows that the tree is evil. It is useless for you to build yourselves up
in self-righteousness. What you need is a change of heart. You must have this
experience before you are fitted to correct others; for "out of the
abundance of the heart the mouth speaketh." Matthew 12:34. {MB 127.2}
When a crisis comes in the life of any soul, and you attempt
to give counsel or admonition, your words will have only the weight of
influence for good that your own example and spirit have gained for [128]
you. You must be good before you can do good. You cannot exert an
influence that will transform others until your own heart has been humbled and
refined and made tender by the grace of Christ. When this change has been
wrought in you, it will be as natural for you to live to bless others as it is
for the rosebush to yield its fragrant bloom or the vine its purple clusters. {MB 127.3}
If Christ is in you "the hope of glory," you will
have no disposition to watch others, to expose their errors. Instead of seeking
to accuse and condemn, it will be your object to help, to bless, and to save.
In dealing with those who are in error, you will heed the injunction, Consider
"thyself, lest thou also be tempted." Galatians 6:1. You will call to
mind the many times you have erred and how hard it was to find the right way
when you had once left it. You will not push your brother into greater
darkness, but with a heart full of pity will tell him of his danger. {MB 128.1}
He who looks often upon the cross of Calvary, remembering
that his sins placed the Saviour there, will never try to estimate the degree
of his guilt in comparison with that of others. He will not climb upon the judgment
seat to bring accusation against another. There can be no spirit of criticism
or self-exaltation on the part of those who walk in the shadow of Calvary's
cross. {MB 128.2}
Not until you feel that you could sacrifice your own
self-dignity, and even lay down your life in order to save an erring brother,
have you cast the beam out of your own eye so that you are prepared to help
your brother. Then you can approach him and touch his [129] heart.
No one has ever been reclaimed from a wrong position by censure and reproach;
but many have thus been driven from Christ and led to seal their hearts against
conviction. A tender spirit, a gentle, winning deportment, may save the erring
and hide a multitude of sins. The revelation of Christ in your own character will
have a transforming power upon all with whom you come in contact. Let Christ be
daily made manifest in you, and He will reveal through you the creative energy
of His word—a gentle, persuasive, yet mighty influence to re-create
other souls in the beauty of the Lord our God. {MB 128.3}
"Give not that which is holy unto the dogs," Matthew 7:6.
Jesus here refers to a class who have no desire to escape
from the slavery of sin. By indulgence in the corrupt and vile their natures
have become so degraded that they cling to the evil and will not be separated
from it. The servants of Christ should not allow themselves to be hindered by
those who would make the gospel only a matter of contention and ridicule. {MB 129.1}
But the Saviour never passed by one soul, however sunken in
sin, who was willing to receive the precious truths of heaven. To publicans and
harlots His words were the beginning of a new life. Mary Magdalene, out of whom
He cast seven devils, was the last at the Saviour's tomb and the first whom He
greeted in the morning of His resurrection. It was Saul of Tarsus, [130]
one of the most determined enemies of the gospel, who became Paul the devoted
minister of Christ. Beneath an appearance of hatred and contempt, even beneath
crime and degradation, may be hidden a soul that the grace of Christ will
rescue to shine as a jewel in the Redeemer's crown. {MB 129.2}
"Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you." Matthew 7:7.
To leave no chance for unbelief, misunderstanding, or
misinterpretation of His words, the Lord repeats the thrice-given promise. He
longs to have those who would seek after God believe in Him who is able to do
all things. Therefore He adds, "For everyone that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be opened." {MB 130.1}
The Lord specifies no conditions except that you hunger for
His mercy, desire His counsel, and long for His love. "Ask." The
asking, makes it manifest that you realize your necessity; and if you ask in
faith you will receive. The Lord has pledged His word, and it cannot fail. If
you come with true contrition you need not feel that you are presumptuous in
asking for what the Lord has promised. When you ask for the blessings you need,
that you may perfect a character after Christ's likeness, the Lord assures you
that you are asking according to a promise that will be verified. That you feel
and know you are a sinner is sufficient ground for asking for His mercy and [131] compassion. The condition
upon which you may come to God is not that you shall be holy, but that you
desire Him to cleanse you from all sin and purify you from all iniquity. The
argument that we may plead now and ever is our great need, our utterly helpless
state, that makes Him and His redeeming power a necessity. {MB 130.2}
"Seek." Desire not merely His blessing, but
Himself. "Acquaint now thyself with Him, and be at peace." Job 22:21.
Seek, and you shall find. God is seeking you, and the very desire you feel to
come to Him is but the drawing of His Spirit. Yield to that drawing. Christ is
pleading the cause of the tempted, the erring, and the faithless. He is seeking
to lift them into companionship with Himself. "If thou seek Him, He will
be found of thee." 1 Chronicles 28:9. {MB 131.1}
"Knock." We come to God by special invitation, and
He waits to welcome us to His audience chamber. The first disciples who
followed Jesus were not satisfied with a hurried conversation with Him by the
way; they said, "Rabbi, . . . where dwellest Thou?
. . . They came and saw where He dwelt, and abode with Him that
day." John 1:38, 39. So we may be admitted into closest intimacy and
communion with God. "He that dwelleth in the secret place of the Most High
shall abide under the shadow of the Almighty." Psalm 91:1. Let those who
desire the blessing of God knock and wait at the door of mercy with firm
assurance, saying, For Thou, O Lord, hast said, "Everyone that asketh
receiveth; and he that seeketh findeth; and to him that knocketh it shall be
opened." {MB 131.2}
Jesus looked upon those who were assembled to hear His
words, and earnestly desired that the great [132]
multitude might appreciate the mercy and loving-kindness of God. As an
illustration of their need, and of God's willingness to give, He presents
before them a hungry child asking his earthly parent for bread. "What man
is there of you," He said, "whom if his son ask bread, will he
give him a stone?" He appeals to the tender, natural affection of a parent
for his child and then says, "If ye then, being evil, know how to give
good gifts unto your children, how much more shall your Father which is in
heaven give good things to them that ask Him?" No man with a father's
heart would turn from his son who is hungry and is asking for bread. Would they
think him capable of trifling with his child, of tantalizing him by raising his
expectations only to disappoint him? Would he promise to give him good and
nourishing food, and then give him a stone? And should anyone dishonor God by
imagining that He would not respond to the appeals of His children? {MB 131.3}
If ye, then, being human and evil, "know how to give
good gifts unto your children: how much more shall your heavenly Father give
the Holy Spirit to them that ask Him?" Luke 11:13. The Holy Spirit, the
representative of Himself, is the greatest of all gifts. All "good
things" are comprised in this. The Creator Himself can give us nothing
greater, nothing better. When we beseech the Lord to pity us in our distress,
and to guide us by His Holy Spirit, He will never turn away our prayer. It is
possible even for a parent to turn away from his hungry child, but God can
never reject the cry of the needy and longing heart. With what wonderful
tenderness He has described [133] His love! To those who in days
of darkness feel that God is unmindful of them, this is the message from the
Father's heart: "Zion said, The Lord hath forsaken me, and my Lord hath
forgotten me. Can a woman forget her sucking child, that she should not have compassion
on the son of her womb? Yea, they may forget, yet will I not forget thee.
Behold, I have graven thee upon the palms of My hands." Isaiah 49:14-16. {MB 132.1}
Every promise in the word of God furnishes us with subject
matter for prayer, presenting the pledged word of Jehovah as our assurance.
Whatever spiritual blessing we need, it is our privilege to claim through
Jesus. We may tell the Lord, with the simplicity of a child, exactly what we
need. We may state to Him our temporal matters, asking Him for bread and
raiment as well as for the bread of life and the robe of Christ's
righteousness. Your heavenly Father knows that you have need of all these
things, and you are invited to ask Him concerning them. It is through the name
of Jesus that every favor is received. God will honor that name, and will
supply your necessities from the riches of His liberality. {MB 133.1}
But do not forget that in coming to God as a father you
acknowledge your relation to Him as a child. You not only trust His goodness,
but in all things yield to His will, knowing that His love is changeless. You
give yourself to do His work. It was to those whom He had bidden to seek first
the kingdom of God and His righteousness that Jesus gave the promise,
"Ask, and ye shall receive." John 16:24. {MB 133.2}
The gifts of Him who has all power in heaven and earth are
in store for the children of God. Gifts so [134]
precious that they come to us through the costly sacrifice of the Redeemer's
blood; gifts that will satisfy the deepest craving of the heart, gifts lasting
as eternity, will be received and enjoyed by all who will come to God as little
children. Take God's promises as your own, plead them before Him as His own
words, and you will receive fullness of joy. {MB 133.3}
"Therefore all things whatsoever ye would that men should do to you, do ye
even so to them." Matthew 7:12.
On the assurance of the love of God toward us, Jesus enjoins
love to one another, in one comprehensive principle covering all the relations
of human fellowship. {MB
134.1}
The Jews had been concerned about what they should receive;
the burden of their anxiety was to secure what they thought their due of power
and respect and service. But Christ teaches that our anxiety should not be, How
much are we to receive? but, How much can we give? The standard of our
obligation to others is found in what we ourselves would regard as their
obligation to us. {MB
134.2}
In your association with others, put yourself in their
place. Enter into their feelings, their difficulties, their disappointments,
their joys, and their sorrows. Identify yourself with them, and then do to them
as, were you to exchange places with them, you would wish them to deal with
you. This is the true rule of honesty. It is another expression of the law.
"Thou [135] shalt love thy neighbor as
thyself." Matthew 22:39. And it is the substance of the teaching of the
prophets. It is a principle of heaven, and will be developed in all who are
fitted for its holy companionship. {MB 134.3}
The golden rule is the principle of true courtesy, and its
truest illustration is seen in the life and character of Jesus. Oh, what rays
of softness and beauty shone forth in the daily life of our Saviour! What
sweetness flowed from His very presence! The same spirit will be revealed in
His children. Those with whom Christ dwells will be surrounded with a divine
atmosphere. Their white robes of purity will be fragrant with perfume from the
garden of the Lord. Their faces will reflect light from His, brightening the
path for stumbling and weary feet. {MB 135.1}
No man who has the true ideal of what constitutes a perfect
character will fail to manifest the sympathy and tenderness of Christ. The
influence of grace is to soften the heart, to refine and purify the feelings,
giving a heaven-born delicacy and sense of propriety. {MB 135.2}
But there is a yet deeper significance to the golden rule.
Everyone who has been made a steward of the manifold grace of God is called
upon to impart to souls in ignorance and darkness, even as, were he in their
place, he would desire them to impart to him. The apostle Paul said, "I am
debtor both to the Greeks, and to the barbarians; both to the wise, and to the
unwise." Romans 1:14. By all that you have known of the love of God, by
all that you have received of the rich gifts of His grace above the most
benighted and degraded soul upon the earth are you in debt to that soul to
impart these gifts unto him. [136] {MB 135.3}
So also with the gifts and blessings of this life: whatever
you may possess above your fellows places you in debt, to that degree, to all
who are less favored. Have we wealth, or even the comforts of life, then we are
under the most solemn obligation to care for the suffering sick, the widow, and
the fatherless exactly as we would desire them to care for us were our
condition and theirs to be reversed. {MB 136.1}
The golden rule teaches, by implication, the same truth
which is taught elsewhere in the Sermon on the Mount, that "with what
measure ye mete, it shall be measured to you again." That which we do to
others, whether it be good or evil, will surely react upon ourselves, in
blessing or in cursing. Whatever we give, we shall receive again. The earthly
blessings which we impart to others may be, and often are, repaid in kind. What
we give does, in time of need, often come back to us in fourfold measure in the
coin of the realm. But, besides this, all gifts are repaid, even in this life,
in the fuller inflowing of His love, which is the sum of all heaven's glory and
its treasure. And evil imparted also returns again. Everyone who has been free
to condemn or discourage, will in his own experience be brought over the ground
where he has caused others to pass; he will feel what they have suffered
because of his want of sympathy and tenderness. {MB 136.2}
It is the love of God toward us that has decreed this. He
would lead us to abhor our own hardness of heart and to open our hearts to let
Jesus abide in them. And thus, out of evil, good is brought, and what appeared
a curse becomes a blessing. {MB
136.3}
The standard of the golden rule is the true standard [137]
of Christianity; anything short of it is a deception. A religion that leads men
to place a low estimate upon human beings, whom Christ has esteemed of such
value as to give Himself for them; a religion that would lead us to be careless
of human needs, sufferings, or rights, is a spurious religion. In slighting the
claims of the poor, the suffering, and the sinful, we are proving ourselves
traitors to Christ. It is because men take upon themselves the name of Christ,
while in life they deny His character, that Christianity has so little power in
the world. The name of the Lord is blasphemed because of these things. {MB 136.4}
Of the apostolic church, in those bright days when the glory
of the risen Christ shone upon them, it is written that no man said "that
aught of the things which he possessed was his own." "Neither was
there any among them that lacked." "And with great power gave the
apostles witness of the resurrection of the Lord Jesus: and great grace was
upon them all." "And they, continuing daily with one accord in the
temple, and breaking bread from house to house, did eat their meat with
gladness and singleness of heart, praising God, and having favor with all the people.
And the Lord added to the church daily such as should be saved." Acts
4:32, 34, 33; 2:46, 47. {MB
137.1}
Search heaven and earth, and there is no truth revealed more
powerful than that which is made manifest in works of mercy to those who need
our sympathy and aid. This is the truth as it is in Jesus. When those who
profess the name of Christ shall practice the principles of the golden rule,
the same power will attend the gospel as in apostolic times. [138]
{MB 137.2}
"Strait is the gate, and narrow is the way, which leadeth unto life."
Matthew 7:14.
In the time of Christ the people of Palestine lived in
walled towns, which were mostly situated upon hills or mountains. The gates,
which were closed at sunset, were approached by steep, rocky roads, and the
traveler journeying homeward at the close of the day often had to press his way
in eager haste up the difficult ascent in order to reach the gate before
nightfall. The loiterer was left without. {MB 138.1}
The narrow, upward road leading to home and rest furnished
Jesus with an impressive figure of the Christian way. The path which I have set
before you, He said, is narrow; the gate is difficult of entrance; for the
golden rule excludes all pride and self-seeking. There is, indeed, a wider
road; but its end is destruction. If you would climb the path of spiritual
life, you must constantly ascend; for it is an upward way. You must go with the
few; for the multitude will choose the downward path. {MB 138.2}
In the road to death the whole race may go, with all their
worldliness, all their selfishness, all their pride, dishonesty, and moral
debasement. There is room for every man's opinions and doctrines, space to
follow his inclinations, to do whatever his self-love may dictate. In order to
go in the path that leads to destruction, there is no need of searching for the
way; for the gate is wide, and the way is broad, and the feet naturally turn
into the path that ends in death. {MB 138.3}
But the way to life is narrow and the entrance [139]
strait. If you cling to any besetting sin you will find the way too narrow for
you to enter. Your own ways, your own will, your evil habits and practices,
must be given up if you would keep the way of the Lord. He who would serve
Christ cannot follow the world's opinions or meet the world's standard.
Heaven's path is too narrow for rank and riches to ride in state, too narrow
for the play of self-centered ambition, too steep and rugged for lovers of ease
to climb. Toil, patience, self-sacrifice, reproach, poverty, the contradiction
of sinners against Himself, was the portion of Christ, and it must be our
portion, if we ever enter the Paradise of God. {MB 138.4}
Yet do not therefore conclude that the upward path is the
hard and the downward road the easy way. All along the road that leads to death
there are pains and penalties, there are sorrows and disappointments, there are
warnings not to go on. God's love has made it hard for the heedless and
headstrong to destroy themselves. It is true that Satan's path is made to appear
attractive, but it is all a deception; in the way of evil there are bitter
remorse and cankering care. We may think it pleasant to follow pride and
worldly ambition, but the end is pain and sorrow. Selfish plans may present
flattering promises and hold out the hope of enjoyment, but we shall find that
our happiness is poisoned and our life embittered by hopes that center in self.
In the downward road the gateway may be bright with flowers, but thorns are in
the path. The light of hope which shines from its entrance fades into the
darkness of despair, and the soul who follows that path descends into the
shadows of unending night. [140] {MB 139.1}
"The way of transgressors is hard," but wisdom's
"ways are ways of pleasantness and all her paths are peace." Proverbs
13:15; 3:17. Every act of obedience to Christ, every act of self-denial for His
sake, every trial well endured, every victory gained over temptation, is a step
in the march to the glory of final victory. If we take Christ for our guide, He
will lead us safely. The veriest sinner need not miss his way. Not one
trembling seeker need fail of walking in pure and holy light. Though the path
is so narrow, so holy that sin cannot be tolerated therein, yet access has been
secured for all, and not one doubting, trembling soul need say, "God cares
nought for me." {MB
140.1}
The road may be rough and the ascent steep; there may be
pitfalls upon the right hand and upon the left; we may have to endure toil in
our journey; when weary, when longing for rest, we may have to toil on; when
faint, we may have to fight; when discouraged, we must still hope; but with
Christ as our guide we shall not fail of reaching the desired haven at last.
Christ Himself has trodden the rough way before us and has smoothed the path for
our feet. {MB 140.2}
And all the way up the steep road leading to eternal life
are well-springs of joy to refresh the weary. Those who walk in wisdom's ways
are, even in tribulation, exceeding joyful; for He whom their soul loveth,
walks, invisible, beside them. At each upward step they discern more distinctly
the touch of His hand; at every step brighter gleamings of glory from the
Unseen fall upon their path; and their songs of praise, reaching ever a higher
note, ascend to join the songs of angels before the throne. "The path of
the righteous [141] is as the light of dawn, that
shineth more and more unto the perfect day." Proverbs 4:18, R.V., margin. {MB 140.3}
"Strive to enter in at the strait gate." Luke 13:24.
The belated traveler, hurrying to reach the city gate by the
going down of the sun, could not turn aside for any attractions by the way. His
whole mind was bent on the one purpose of entering the gate. The same intensity
of purpose, said Jesus, is required in the Christian life. I have opened to you
the glory of character, which is the true glory of My kingdom. It offers you no
promise of earthly dominion; yet it is worthy of your supreme desire and
effort. I do not call you to battle for the supremacy of the world's great
empire, but do not therefore conclude that there is no battle to be fought nor
victories to be won. I bid you strive, agonize, to enter into My spiritual
kingdom. {MB 141.1}
The Christian life is a battle and a march. But the victory
to be gained is not won by human power. The field of conflict is the domain of
the heart. The battle which we have to fight—the greatest battle that
was ever fought by man—is the surrender of self to the will of God,
the yielding of the heart to the sovereignty of love. The old nature, born of
blood and of the will of the flesh, cannot inherit the kingdom of God. The
hereditary tendencies, the former habits, must be given up. {MB 141.2}
He who determines to enter the spiritual kingdom [142]
will find that all the powers and passions of an unregenerate nature, backed by
the forces of the kingdom of darkness, are arrayed against him. Selfishness and
pride will make a stand against anything that would show them to be sinful. We
cannot, of ourselves, conquer the evil desires and habits that strive for the
mastery. We cannot overcome the mighty foe who holds us in his thrall. God
alone can give us the victory. He desires us to have the mastery over
ourselves, our own will and ways. But He cannot work in us without our consent
and co-operation. The divine Spirit works through the faculties and powers
given to man. Our energies are required to co-operate with God. {MB 141.3}
The victory is not won without much earnest prayer, without
the humbling of self at every step. Our will is not to be forced into
co-operation with divine agencies, but it must be voluntarily submitted. Were
it possible to force upon you with a hundredfold greater intensity the
influence of the Spirit of God, it would not make you a Christian, a fit
subject for heaven. The stronghold of Satan would not be broken. The will must
be placed on the side of God's will. You are not able, of yourself, to bring
your purposes and desires and inclinations into submission to the will of God;
but if you are "willing to be made willing," God will accomplish the
work for you, even "casting down imaginations, and every high thing that
exalteth itself against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ." 2 Corinthians 10:5. Then you will "work
out your own salvation with fear and trembling. For it is God which [143]
worketh in you both to will and to do of His good pleasure." Philippians
2:12, 13. {MB 142.1}
But many are attracted by the beauty of Christ and the glory
of heaven, who yet shrink from the conditions by which alone these can become
their own. There are many in the broad way who are not fully satisfied with the
path in which they walk. They long to break from the slavery of sin, and in
their own strength they seek to make a stand against their sinful practices.
They look toward the narrow way and the strait gate; but selfish pleasure, love
of the world, pride, unsanctified ambition, place a barrier between them and
the Saviour. To renounce their own will, their chosen objects of affection or pursuit,
requires a sacrifice at which they hesitate and falter and turn back. Many
"will seek to enter in, and shall not be able." Luke 13:24. They
desire the good, they make some effort to obtain it; but they do not choose it;
they have not a settled purpose to secure it at the cost of all things. {MB 143.1}
The only hope for us if we would overcome is to unite our
will to God's will and work in co-operation with Him, hour by hour and day by
day. We cannot retain self and yet enter the kingdom of God. If we ever attain
unto holiness, it will be through the renunciation of self and the reception of
the mind of Christ. Pride and self-sufficiency must be crucified. Are we
willing to pay the price required of us? Are we willing to have our will
brought into perfect conformity to the will of God? Until we are willing, the
transforming grace of God cannot be manifest upon us. {MB 143.2}
The warfare which we are to wage is the "good [144]
fight of faith." "I also labor," said the apostle Paul,
"striving according to His working, which worketh in me mightily."
Colossians 1:29. {MB
143.3}
Jacob, in the great crisis of his life, turned aside to
pray. He was filled with one overmastering purpose—to seek for
transformation of character. But while he was pleading with God, an enemy, as
he supposed, placed his hand upon him, and all night he wrestled for his life.
But the purpose of his soul was not changed by peril of life itself. When his
strength was nearly spent, the Angel put forth His divine power, and at His touch
Jacob knew Him with whom he had been contending. Wounded and helpless, he fell
upon the Saviour's breast, pleading for a blessing. He would not be turned
aside nor cease his intercession, and Christ granted the petition of this
helpless, penitent soul, according to His promise, "Let him take hold of
My strength, that he may make peace with Me; and he shall make peace with
Me." Isaiah 27:5. Jacob pleaded with determined spirit, "I will not
let Thee go, except Thou bless me." Genesis 32:26. This spirit of
persistence was inspired by Him who wrestled with the patriarch. It was He who
gave him the victory, and He changed his name from Jacob to Israel, saying,
"As a prince hast thou power with God and with men, and hast
prevailed." Genesis 32:28. That for which Jacob had vainly wrestled in his
own strength was won through self-surrender and steadfast faith. "This is
the victory that overcometh the world, even our faith." 1 John 5:4. [145]
{MB 144.1}
"Beware of false prophets." Matthew 7:15.
Teachers of falsehood will arise to draw you away from the
narrow path and the strait gate. Beware of them; though concealed in sheep's
clothing, inwardly they are ravening wolves. Jesus gives a test by which false
teachers may be distinguished from the true. "Ye shall know them by their
fruits," He says. "Do men gather grapes of thorns, or figs of
thistles?" {MB 145.1}
We are not bidden to prove them by their fair speeches and
exalted professions. They are to be judged by the word of God. "To the law
and to the testimony: if they speak not according to this word it is because
there is no light in them." "Cease, my son, to hear the instruction
that causeth to err from the words of knowledge." Isaiah 8:20; Proverbs
19:27. What message do these teachers bring? Does it lead you to reverence and
fear God? Does it lead you to manifest your love for Him by loyalty to His
commandments? If men do not feel the weight of the moral law; if they make
light of God's precepts; if they break one of the least of His commandments,
and teach men so, they shall be of no esteem in the sight of heaven. We may
know that their claims are without foundation. They are doing the very work
that originated with the prince of darkness, the enemy of God. {MB 145.2}
Not all who profess His name and wear His badge are
Christ's. Many who have taught in My name, said Jesus, will be found wanting at
last. "Many will say to Me in that day, Lord, Lord, have we not prophesied
in Thy name? and in Thy name have cast out devils? and in Thy name done many
wonderful works? And [146] then will I profess unto them, I
never knew you: depart from Me, ye that work iniquity." {MB 145.3}
There are persons who believe that they are right, when they
are wrong. While claiming Christ as their Lord, and professedly doing great
works in His name, they are workers of iniquity. "With their mouth they
show much love, but their heart goeth after their covetousness." He who
declares God's word is to them "as a very lovely song of one that hath a
pleasant voice, and can play well on an instrument: for they hear Thy words,
but they do them not." Ezekiel 33:31, 32. {MB 146.1}
A mere profession of discipleship is of no value. The faith
in Christ which saves the soul is not what it is represented to be by many.
"Believe, believe," they say, "and you need not keep the
law." But a belief that does not lead to obedience is presumption. The
apostle John says, "He that saith, I know Him, and keepeth not His
commandments, is a liar, and the truth is not in him." 1 John 2:4. Let
none cherish the idea that special providences or miraculous manifestations are
to be the proof of the genuineness of their work or of the ideas they advocate.
When persons will speak lightly of the word of God, and set their impressions,
feelings, and exercises above the divine standard, we may know that they have
no light in them. {MB
146.2}
Obedience is the test of discipleship. It is the keeping of
the commandments that proves the sincerity of our professions of love. When the
doctrine we accept kills sin in the heart, purifies the soul from defilement,
bears fruit unto holiness, we may know that it is the truth of God. When
benevolence, kindness, [147] tenderheartedness, sympathy, are
manifest in our lives; when the joy of right doing is in our hearts; when we
exalt Christ, and not self, we may know that our faith is of the right order.
"Hereby we do know that we know Him, if we keep His commandments." 1
John 2:3. {MB 146.3}
"It fell not; for it was founded upon the rock." Matthew 7:25, R.V.
The people had been deeply moved by the words of Christ. The
divine beauty of the principles of truth attracted them; and Christ's solemn
warnings had come to them as the voice of the heart-searching God. His words
had struck at the very root of their former ideas and opinions; to obey His
teaching would require a change in all their habits of thought and action. It
would bring them into collision with their religious teachers; for it would
involve the overthrow of the whole structure which for generations the rabbis
had been rearing. Therefore, while the hearts of the people responded to His
words, few were ready to accept them as the guide of life. {MB 147.1}
Jesus ended His teaching on the mount with an illustration
that presented with startling vividness the importance of putting in practice
the words He had spoken. Among the crowds that thronged about the Saviour were
many who had spent their lives about the Sea of Galilee. As they sat upon the
hillside, listening to the words of Christ, they could see valleys and ravines through
which the mountain streams found their way to the sea. In summer these streams
often [148]
wholly disappeared, leaving only a dry and dusty channel. But when the wintry
storms burst upon the hills, the rivers became fierce, raging torrents, at times
overspreading the valleys and bearing everything away on their resistless
flood. Often, then, the hovels reared by the peasants on the grassy plain,
apparently beyond the reach of danger, were swept away. But high upon the hills
were houses built upon the rock. In some parts of the land were dwellings built
wholly of rock, and many of them had withstood the tempests of a thousand
years. These houses were reared with toil and difficulty. They were not easy of
access, and their location appeared less inviting than the grassy plain. But
they were founded upon the rock, and wind and flood and tempest beat upon them
in vain. {MB 147.2}
Like the builders of these houses on the rock, said Jesus,
is he who shall receive the words that I have spoken to you, and make them the
foundation of his character and life. Centuries before, the prophet Isaiah had
written, "The word of our God shall stand forever" (Isaiah 40:8); and
Peter, long after the Sermon on the Mount was given, quoting these words of
Isaiah added, "This is the word which by the gospel is preached unto
you" (1 Peter 1:25). The word of God is the only steadfast thing our world
knows. It is the sure foundation. "Heaven and earth shall pass away,"
said Jesus, "but My words shall not pass away." Matthew 24:35. {MB 148.1}
The great principles of the law, of the very nature of God,
are embodied in the words of Christ on the mount. Whoever builds upon them is
building upon [149] Christ, the Rock of Ages. In
receiving the word, we receive Christ. And only those who thus receive His
words are building upon Him. "Other foundation can no man lay than that is
laid, which is Jesus Christ." 1 Corinthians 3:11. "There is none
other name under heaven, given among men, whereby we must be saved." Acts
4:12. Christ, the Word, the revelation of God,—the manifestation of
His character, His law, His love, His life,—is the only foundation
upon which we can build a character that will endure. {MB 148.2}
We build on Christ by obeying His word. It is not he who
merely enjoys righteousness, that is righteous, but he who does righteousness.
Holiness is not rapture; it is the result of surrendering all to God; it is
doing the will of our heavenly Father. When the children of Israel were
encamped on the borders of the Promised Land, it was not enough for them to
have a knowledge of Canaan, or to sing the songs of Canaan. This alone would
not bring them into possession of the vineyards and olive groves of the goodly
land. They could make it theirs in truth only by occupation, by complying with
the conditions, by exercising living faith in God, by appropriating His
promises to themselves, while they obeyed His instruction. {MB 149.1}
Religion consists in doing the words of Christ; not doing to
earn God's favor, but because, all undeserving, we have received the gift of
His love. Christ places the salvation of man, not upon profession merely, but
upon faith that is made manifest in works of righteousness. Doing, not saying
merely, is expected of the followers of Christ. It is through action that
character is built. "As many as are led by the Spirit [150]
of God, they are the sons of God." Romans 8:14. Not those whose hearts are
touched by the Spirit, not those who now and then yield to its power, but they
that are led by the Spirit, are the sons of God. {MB 149.2}
Do you desire to become a follower of Christ, yet know not
how to begin? Are you in darkness and know not how to find the light? Follow
the light you have. Set your heart to obey what you do know of the word of God.
His power, His very life, dwells in His word. As you receive the word in faith,
it will give you power to obey. As you give heed to the light you have, greater
light will come. You are building on God's word, and your character will be
builded after the similitude of the character of Christ. {MB 150.1}
Christ, the true foundation, is a living stone; His life is
imparted to all that are built upon Him. "Ye also, as living stones, are
built up a spiritual house." "Each several building, fitly framed
together, groweth into a holy temple in the Lord." 1 Peter 2:5, R.V.;
Ephesians 2:21, R.V. The stones became one with the foundation; for a common
life dwells in all. That building no tempest can overthrow; for—
"That which shares the life of God,
With Him surviveth all." {MB 150.2}
But every building erected on other foundation than God's
word will fall. He who, like the Jews in Christ's day, builds on the foundation
of human ideas and opinions, of forms and ceremonies of man's invention, or on
any works that he can do independently of the grace of Christ, is erecting his
structure of character upon the shifting sand. The fierce tempests of
temptation [151] will sweep away the sandy
foundation and leave his house a wreck on the shores of time. {MB 150.3}
"Therefore thus saith the Lord God, . . .
Judgment also will I lay to the line, and righteousness to the plummet: and the
hail shall sweep away the refuge of lies, and the waters shall overflow the
hiding place." Isaiah 28:16, 17. {MB 151.1}
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But today mercy pleads with the sinner. "As I live,
saith the Lord God, I have no pleasure in the death of the wicked; but that the
wicked turn from his way and live: turn ye, turn ye from your evil ways; for
why will ye die?" Ezekiel 33:11. The voice that speaks to the impenitent
today is the voice of Him who in heart anguish exclaimed as He beheld the city
of His love: "O Jerusalem, Jerusalem, which killeth the prophets, and
stoneth them that are sent unto her! how often would I have gathered thy
children together, even as a hen gathereth her own brood under her wings, and
ye would not! Behold, your house is left unto you desolate." Luke 13:34,
35, R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and
despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus'
tears were shed upon the mount, Jerusalem might yet have repented, and escaped
her doom. For a little space the Gift of heaven still waited her acceptance.
So, O heart, to you Christ is still speaking in accents of love: "Behold,
I stand at the door, and knock: if any man hear My voice, and open the door, I
will come in to him, and will sup with him, and he with Me." "Now is
the accepted time; behold, now is the day of salvation." Revelation 3:20;
2 Corinthians 6:2. [152] {MB 151.2}
You who are resting your hope on self are building on the
sand. But it is not yet too late to escape the impending ruin. Before the
tempest breaks, flee to the sure foundation. "Thus saith the Lord God,
Behold, I lay in Zion for a foundation a stone, a tried stone, a precious
cornerstone, of sure foundation: he that believeth shall not make haste."
"Look unto Me, and be ye saved, all the ends of the earth: for I am God,
and there is none else." "Fear thou not; for I am with thee: be not
dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea,
I will uphold thee with the right hand of My righteousness." "Ye
shall not be ashamed nor confounded world without end." Isaiah 28:16,
R.V.; 45:22; 41:10; 45:17. {MB
152.1}
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