p. 148 | WORLDLY POLICY

Publishing Committee · Battle Creek, Mich. · Sep 25, 1860

WORLDLY POLICY.

"THERE is that scattereth," says the wise man [Prov. xi, 24], "and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty." So there is a worldly policy in high repute among men as shrewdness and dexterity of management, of which the Christian would do well to beware, lest that also tend to poverty and loss, not only in spiritual things but in temporal also.

When Abram and Lot could no longer dwell together on account of the increase of their herds and the strife that arose between their herdsmen, Abram proposed a separation, and gave Lot his choice of the land, saying that if he would go to the left, he would take the right, or if Lot preferred the right he would take the left. With this latitude accorded to him Lot lifted up his eyes to see what portion of the country afforded the best prospect for his prosperity. He beheld the plain of the Jordan, that it was well watered everywhere, even as the garden of the Lord. Gen. xiii, 10. This portion of the country afforded him the most brilliant prospect of success in his temporal affairs. No doubt he thought he should do far better there than in any other place. The country was well watered; it was like the garden of the Lord, or the land of Egypt; it would afford easy sustenance to his numerous flocks, and enable him to rise rapidly in opulence and influence in the world.

In Lot then, if we do not misjudge, we have an instance of a man pursuing that line of policy which worldly wisdom would dictate at the expense not only of the interests of others, but of his own spiritual interest also. For Lot seems to have had no care for the prosperity of Abram, nor to have regarded the associations into which he would be thrown with the wicked inhabitants of Sodom. And the inspired record seems to have had an eye upon this very thing, when it significantly states right in connection that the "men of Sodom were wicked and sinners before the Lord exceedingly."

Lot chose his own course of action, and with the sequel all are familiar. He was fortunate in being himself just and righteous to that degree that the Lord had a care for him, and was unwilling to abandon him to his course, but chose to save him in the only way probably in which it could be done, viz., by crossing and disappointing his worldly spirit and expectations. Prosperity did not attend him. Once he went into captivity; and finally we behold him hurrying away from Sodom with his two daughters only, his riches, his flocks and his herdsmen all gone, and even his wife overwhelmed in the ruin that overtook the guilty inhabitants of the place. An instructive issue truly to all those who would be inclined to pursue a similar course.

Another instance to the same effect we have in the case of Gehazi, the servant of Elisha. 2 Kings v. When Naaman the Syrian had been cured of his leprosy, he came and stood before the man of God and in the fervency of his gratitude urged him to receive a present at his hand. For some reason the prophet thought best to refuse. But another spirit took possession of Gehazi—one which, in accordance with the heading of these remarks, we shall call a spirit of worldly policy. He acted accordingly; and from his actions we may judge that he reasoned somewhat after this manner: "It is strange that my master should refuse that gift at the hand of the Syrian. A valuable present has been offered us, which we might have just as well as not. Why then not take it? The Syrian is rich; he is able to give it: he is grateful for his cure, and is willing to give it. Astonishing that such a good opportunity to add to our treasures should be let slip! But if my master is so unmindful of his interests as this, I do not calculate to lose any such opportunities. As the Lord liveth, I will run after him and take somewhat of him."

Gehazi carried out his resolution, and got his present at the expense of his veracity. And did his ill-gotten wealth profit him? We need not ask the question. With the Syrian's treasure, he received the Syrian's leprosy.

Numerous other illustrations may be found in the sacred record, illustrating the same rule that in the Christian a worldly spirit tends to spiritual and temporal loss.

And what may we learn from all this? A great lesson, which the Sabbath-keeper should especially heed,—to beware of that shrewd and schemy spirit of the world which makes temporal gain the great object of worship, when it would lead us into evil associations, or endanger our spiritual interests.