The End Does Not Justify the Means by L. L. C.

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Nov 30, 1916

The End Does Not Justify the Means

By L. L. C.

THE idea that “the end justifies the means” is commonly credited to the Jesuits, as if they were the originators of it. A study of the Bible, however, discloses the fact that this opinion swayed men's actions even in Bible times, often to the great harm of both individuals and God's people. It may be instructive to consider a few of these cases.

When Abraham was called out of his own country and sent to the Promised

Land, the Lord told him that from him should spring a great nation. But time went on, and no child came to gladden his home. When Abraham was eighty-five and Sarah seventy-five years old, they thought they must do something to help God fulfil his promise. They therefore adopted what was a custom among their heathen neighbors under such circumstances,— Sarah gave her handmaid, Hagar, to be Abraham's wife. This endeavor to help God to fulfil his promise proved to be a great misfortune to all concerned. In due time God did fulfil his promise, and in his own way.

The Lord told Rebekah before the birth of Esau and Jacob that the elder should serve the younger; but their father, Isaac, when the time came that he expected soon to die, seemed determined to give Esau the birthright blessing. Therefore Rebekah and Jacob decided that they must practice deception on the blind old man in order that God's promise regarding Jacob might be fulfilled. How bitterly both were caused to repent of their action later! Jacob had to flee for his life, and Rebekah died before the return of her favorite son. Yet how long it took Jacob to unlearn the habit of gaining for himself by trickery and deceit the very blessings which God had promised him!

It was not until years of service for Laban, who seems to have been a man of even more artful tendencies, had shown Jacob the futility of depending on his own ingenuity to bring prosperity to himself, that he was prepared to learn the further lesson that not only his goods, but his very life and the lives of the members of his family, were safe in God's keeping alone. When Jacob and his fleeing family had been pursued and overtaken by Laban, they learned that they were to suffer no harm because of a dream which God had given Laban.

The supreme test for Jacob, however, came just before he met his brother Esau, who was coming against him with four hundred armed men. After doing all that human wisdom could suggest to appease Esau, or if that proved futile, to allow at least a part of his family to escape, Jacob went out by himself to pray. It was then that he gained the victory which brought the change of name from Jacob, a supplanter, to Israel, a prince of God.

In David's life we have a striking example of patient waiting for God to fulfil his promise in his own time and way. After the prophet Samuel had anointed David king, and had told him that God had rejected Saul, repeatedly opportunities presented themselves in which David could have taken action to remove Saul and to establish himself in the kingdom which God had given him. One time Saul, entering a cave where David was hiding, lay down and slept. David's followers, saying that God had delivered Saul into their hands, urged that they be allowed to seize him and thereby accomplish what God had said must occur. But David refused his consent; he waited long years for God to accomplish his purposes in his own way and at the time he saw fit. We cannot but believe that this was one of the traits of David's character which was commended when God called David a man after his own heart. (See Acts 13:22; 1 Sam. 13:14.)

It is not enough, then, to know that the end we have in view is in accord with God's will. We must be sure that the means by which that end is sought are themselves such as God can approve. Whether the action contemplated is one to be taken by ourselves alone or by others jointly with us, let us not only inquire whether it is what Jesus would do, but also whether it is the way Jesus would do it. If a question arises involving our duty to God or a question of right or wrong, we must take our stand firmly for the right, as did the three Hebrew worthies of old, who were “not careful to answer” the king. If, on the other hand, the question be one of carrying out what we believe are God's plans, we should be very careful to consider the interests of all who may be affected by our action. The golden rule should lead us, not only to do to others that which we would have them do to us if we could exchange places, but it should lead us to do it in the manner we ourselves would wish if we were in their places.

L. L. C.