Review and Herald, Vol. 77, No. 11. (3/13/1900)

Review and Herald

Mar 13, 1900

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 13, 1900

THE APOSTLE PAUL AND MANUAL LABOR.

By Ellen G. White

MRS. E. G. WHITE.

“And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus.” Here the apostle remained three years and six months, “disputing and persuading the things concerning the kingdom of God.” Here he toiled at his craft also. He writes to the Corinthians: “I think that God hath set forth us the apostles last, as it were appointed to death; for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.”

Lifting up his toil-worn hands, Paul makes his appeal to the elders of Ephesus: “Ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.” Those hands speak to us with remarkable impressiveness. Paul is not speaking mysteries. He is appealing to their knowledge of his manner of life. The great apostle was not ashamed nor afraid of work, and he did not treat this subject as in any way lowering to his work in the ministry.

The opinion of men has, in many minds, changed the order of God, and men have come to think that it is not fitting for a man who works with his hands to take his place among gentlemen. The Lord’s purposes are not the thoughts and purposes of men. In the beginning God created man a gentleman, which means a man who can do work cheerfully. Men have worked hard to obtain money; and having gained wealth, they suppose that their money will make their sons gentlemen. But many such men fail to train their sons as they themselves were trained, to hard, useful labor. Their sons spend the money earned, without understanding its value. Thus they misuse a talent that the Lord designed should be used to accomplish much good.

The public opinion is that manual labor is degrading. But men may play as hard as they like at cricket, or baseball, or in pugilistic games, without being degraded! Satan is delighted when he sees human beings using their physical and mental powers in that which does not educate, which is not useful, which does not help them to be a blessing to those who need their help. While they are becoming experts in games that are not of the least value to themselves or others, Satan is playing the game of life for their souls, taking from them the precious talents God has given them, and placing in their stead his own evil attributes, which not only destroy them, but through their influence destroy those who have any connection with them.

Satan’s work is to lead men to ignore God, to so engross and absorb the mind that God will not be in their thoughts. The education they have received has been of a character to confuse the mind, and eclipse the true light. Satan does not wish the people to have a knowledge of God; and if he can set in operation games and theatrical performances that will so confuse the senses of the young that human beings will perish in darkness while light shines all about them, he is well pleased.

The word of God lies at the foundation of all true education. Jesus Christ, who offered up his life that he might give to the human family a correct knowledge of God, gave to the church in the wilderness the education that would be for their highest good in this life, and would qualify them for the kingdom of God. He taught them that to love God and keep his commandments is the whole duty of man.

The name of the Lord is to be glorified in the virtuous, honest, godly character of those who believe. If men walk humbly and prayerfully with God, co-operating with him in the work of salvation, righteousness will be the fruit they will bear. The apostle in his day regarded idleness as a sin, and those who indulge this evil to-day disgrace their profession, and bring reproach upon the gospel of Christ. Through their influence many are turned away from righteousness and truth. We are warned not to associate with those who by their course of action lay a stumbling-block in the way of others. “If any man obey not our word by this epistle,” the apostle Paul says, “note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” If he refuses the admonitions of the Lord’s servants, he will bring ruin upon himself, and must bear his own sin.

The custom of supporting men and women in idleness by private gifts or church money encourages them in wrong habits. This course should be conscientiously avoided. Every man, woman, and child should be educated to practical, useful work. All should learn some trade. It may be tent-making, it may be some other business, but all should be trained to use their powers to some purpose. And God is ready to increase the capabilities of all who will educate themselves to industrious habits. We are to be “not slothful in business; fervent in spirit; serving the Lord.” God will bless all who will guard their influence in this respect.

As a child and youth, Jesus worked with his father Joseph, and learned the carpenter’s, or builder’s, trade. His trade was significant. He was the character builder, and as such all his labors were perfect. At the age of twelve, on his return from his first visit to Jerusalem, his parents lost him, and, returning to Jerusalem, they sought him, sorrowing. They found him in the temple, sitting among the doctors, hearing them, and asking them questions. He was imparting light to their darkened minds, and all who heard him were astonished at his understanding and answers. When his parents saw him, and heard his questions and answers to the dignitaries of the temple, they were amazed, and scarcely knew what to say. His mother said, “Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.” “How is it that ye sought

me?” he answered; “wist ye not that I must be about my Father’s business?” As he said these words, he raised his hand to heaven. Divinity flashed through humanity. His countenance was lighted up like the face of an angel. His parents did not understand his words. They were a mystery which they could not fathom, but a solemn awe fell upon them. “And he went down with them, and came to Nazareth, and was subject unto them: and his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favor with God and man.”

The gospel of Christ is an educator. It teaches us not to pamper and indulge self, and waste the money that should be used to extend the triumphs of the cross of Christ. There never lived a more energetic, self-sacrificing disciple of Christ than was Paul. He was one of the world’s greatest teachers. He crossed the seas, and traveled far and near, until a large portion of the world had heard from his lips the story of the cross of Christ. But although he had planted many churches, he refused to be supported by them, fearing that his usefulness and success as a minister of the gospel might be interfered with by suspicions of his motives. He would remove all occasion for his enemies to misrepresent him, and thus detract from the force of his message.

The apostle would give an example to his brethren, thus dignifying and honoring industry. When ministers feel that they are suffering hardships and privations in the cause of Christ, let them in imagination visit the workshop of the apostle Paul. While this chosen man of God is fashioning the canvas, he is earning bread that he has justly earned by his labors as an apostle of Jesus Christ. At the call of duty this great apostle would lay aside his business to meet the most violent opponents, and stop their proud boasting, and then he would resume his humble employment.

God never designed that man should live in idleness. When Adam was in Eden, means were devised for his employment. Though the race is not always to the swift, nor the battle to the strong, yet he that deals with a slack hand will become poor. Those who are diligent in business may not always be prospered; but drowsiness and indolence are sure to grieve the Spirit of God, and destroy true godliness. A stagnant pool becomes offensive, but a pure, flowing brook spreads health and gladness over the land. A man of persevering energy is a blessing anywhere.

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GOD'S INTERIMS.

By Carrie Merrill

BETWEEN some precious thought of God And all its sweet fulfilling, There lies a path we can not tread, Unless the heart is willing.

Some “open door” seems “just in sight,” We seek for his approval; Obstructions rise, the barriers “crowd,” We long for their removal.

But ah! beware, lest in thy haste Thou miss the joy he’d send thee; For only when he opens doors, Can he “himself” attend thee.

Let not thy will frustrate his own, This “interim” means blessing; The Holy Spirit waits to see If self or he is pressing.

He hath a work for thee which needs Thy heart with his own beating; And true equipment always lies Just where these two are meeting.

Then do not lose the lesson sweet, He now would have thee learning; He knows just where to put the probes In hearts o’er which he’s yearning.

Within this “interim,” for thee, Some richest fruit is hiding; Wait only with surrendered will, ’T will reach thee with his guiding.

— Carrie Merrill, in King’s Messenger.

THE LAW DEMANDS RIGHTEOUSNESS.

By H. W. Reed

H. W. REED.

God is holy, and his law is holy. “The law is holy, and the commandment holy, and just, and good.” Rom. 7:12. To what alone, then, can this holy law witness?—To that alone which it is, and which it demands; namely, righteousness and holiness.

Has anyone ever met the demands of this righteous law?—Yes, One, the Lord our Righteousness. As this righteous law demands the observance of the seventh day, and as Christ met this demand by a perfect obedience, his righteousness on this point is witnessed to by the righteous law.

Then if we observe this day, we may claim Christ’s righteousness on this point. If we do not allow Christ to impute unto us that righteousness which the law demands, and to which only it can witness, then do we not appear in our own righteousness, which is unrighteousness?

It can be clearly seen that a righteous law can not witness to that which it does not demand, much less to that which is expressly contrary to its demands; as, for instance, Sunday observance. Sunday observance is not demanded by this righteous law; and when performed by any one, this law can not say, “You have done right; you have done as I told you. Therefore I witness that you have done as I require. I certify that you are right, or righteous.” No; the law can witness alone to what it actually demands. It is impossible for it to witness to anything else.

As this is so, let us be sure to discard everything not demanded by this righteous law. This is the only safe way. Let all who profess faith in Christ lay off the filthy rags of unrighteousness, and put on the wedding garment of Christ’s righteousness, that they may be accepted as guests at the marriage supper of the Lamb.

WHY WAITING?

Christian Herald.

A BIT of church news comes to us often, to the effect that in such a place so many have been baptized, and so many more “are awaiting the ordinance.”

Such an item is interesting, but what does it mean? That the gospel has been preached, and that converts have been thus made, and that such converts have been baptized, reads like a paragraph in the book of Acts. But the further words, that certain ones are awaiting the ordinance, read like something else than a New Testament passage. There are a number of places in the book where baptisms are recorded in connection with the labors especially of Peter and Paul, but no record that there were others awaiting baptism. On the day of Pentecost even, when three thousand presented themselves for baptism, there were none left over. All that gladly received the Word were baptized. Why should there be any left over in the present day?

It is suggested that the use of this expression in the transmission of church news means that the pastor and church are hoping that others who have shown an interest in the truth will soon come out and be baptized. But in such a case the expression is misleading; those others are not awaiting baptism, but awaiting conversion.

Or it may mean that the waiting ones have come into the rest of faith, but have not yet offered themselves for baptism; or that they have been received by the church for baptism, but the time for the ordinance has not arrived.

In such cases there lurks in the phrase “awaiting the ordinance” a more than faint suspicion that there is somewhere a lack of prompt obedience to the initial command that Christ lays upon the believer. Is not the luster of the lordship of Christ dimmed by making baptism a matter of convenience? The only reasonable ground of delay is lack of evidence of conversion.

ASPIRATION.

By M. N. Babb

When earliest dawn the earth awakes, And nature from sweet slumber breaks, Her voice in joyful tune doth rise To meet the chorus of the skies, Then pray; love, pray.

That we may be with grace possessed, With fortitude and strength e'er blest, To meet the duties yet unknown, With which our path is thickly strown, Oh, pray, love, pray.

With faith in man, and God o'erhead, That we with eager feet may tread The devious ways our lives may run, From opening day to setting sun, Oh, pray, love, pray.

Though dismal shade our sky o'erspread, Or mercies manifold be shed; If joy or sorrow come, that we Our hearts attune for worship free, Oh, pray, love, pray.

When dawns for us life's closing day, And from earth's scenes we pass away, That faith may triumph o'er our fears, And joys immortal banish tears, Oh, pray, love, pray.

— M. N. Babb, in Universalist Leader.

THE TARRYING TIME.

By R. G. S.

R. G. S.

(Tahiti, Society Islands.)

“AND, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” Why did not the Lord bestow upon his disciples the promise of his Father when he ascended?—It was because he could not trust them with it. There was a preparation which must first be made on their part, so he tells them to tarry at Jerusalem until they receive the promise. During this tarrying time did they sit with folded hands, waiting for the promise of the Lord?—Far from it.

We are told, in Acts 1:14, that “these all continued with one accord in prayer and supplication.” The mind of the Lord was that they should return and prepare themselves for the receiving of the Holy Spirit. In Acts 2:1 we find the tarrying time expired. In verse four we find that they were all filled with the Holy Ghost. This tarrying time was a fitting-up time preparatory to the receiving of the Holy Ghost.

Brethren, where are we in the present tarrying time? If we have come to that time spoken of in Acts 4:27–29, of which there is not a shadow of doubt, then follows immediately what is stated in the rest of the chapter: “By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. And Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, The son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet.”

Let each one ask himself these solemn questions, Am I where the Lord can trust me? What shall I do? The answer is found in Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Repent; and when we have done that, the mind of Christ and our minds will be the same, and we shall sell that which we have, and a mighty work will be done in a short time.

Honor From God

“THE honor that comes from God is lasting. To be heirs of God and joint heirs with Christ, is to be entitled to unsearchable riches,—treasures of such value that in comparison with them the gold and silver, the gems and precious stones of earth, sink into insignificance.”

LIVING BY FAITH.

By Eugene Leland

EUGENE LELAND.

Four times in the Scriptures—once in the Old Testament, and three times in the New Testament—the statement is made that “the just shall live by faith.”

In a world where desolation reigns almost supreme in consequence of death written upon everything organic, where, in order to maintain even a semblance of life, the most rigorous and unremitting toil is necessary, it is a happy relief to be assured, from an authoritative source, that somewhere there is life; that some, at least, “shall live.”

Men love life. Yea, “all that a man hath will he give for his life.” I know that this statement originated from a somewhat questionable source; nevertheless the author told the truth for once, if never before nor since.

Yes; men do indeed love life; and it is true that they will gladly give all they have for their lives. But the life for which they thus willingly part with their possessions is but “a vapor, that appeareth for a little time, and then vanisheth away.” The hand of death may be stayed by one’s parting with his possessions, but it is only for a little time. The grim monster will return again, and sooner or later will claim his victim; for “there is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death.” And though a man may be willing to give all that he has for his life, he will succeed only in losing all that he has, including his life.

Life is worth more than “all that a man hath.” It is worth more than all that all men have. Yet the price of life is within the reach of all men; for all men may be just, and “the just shall live by faith.” Four times, as we have noticed, the word of God has said that “the JUST SHALL LIVE.” And though “there is not a just man upon the earth, that doeth good, and sinneth not,” yet abundant provision has been made whereby every man may become just. “Being justified by faith,” and “being justified freely by his grace;” for “by grace are ye saved through faith; and that not of yourselves: it is the gift of God,” there is no reason why any one should abide in death, or part with his possessions in order to secure life; for “the just SHALL LIVE by faith.”

Let us notice briefly the character of this life, and of the faith by which it is secured. “I am crucified with Christ.” It was Paul who said that; but should not I, the speaker, and you, the hearer, be able to say, with Paul: “I am crucified with Christ”? The fact that Paul could say it, is of no possible value to us unless from our own individual experience we know that what he said of himself is true also of ourselves.

In our school days we were sometimes required to read or recite in concert, the whole school reciting the lesson or reading the same thing together. I have often thought what a grand concert it would be if all the people of the world would say together, and say it truly, “I am crucified with Christ.” What a glorious death dirge that would be to chant over expiring sin! It would be equal to that glad song of victory which all the ransomed hosts will sing when death and sin are forever banished from the earth: “O death, where is thy sting? O grave, where is thy victory?” Methinks that God, and Christ, and all the holy angel band would lend a glad ear to that triumphant dirge of death.

“Death!” I hear you say, “Death! We don’t want that! It is life for which we would give all that we have, not death! And such a death! It is the most painful, lingering death that one can die. We never could endure to die by crucifixion.”

Could you not? Christ could endure it, and Paul could endure to be crucified with Christ. “What then? are we better than they? No, in no wise.” My brother, crucifixion is the price of life! Are you unwilling to pay the price? But Paul has more to say about life than about death in the passage that we are studying, though I fear that the life of which Paul speaks, and the life which the devil said a man would give all that he has to secure, are two very different things. Listen: “I am crucified with Christ: nevertheless I LIVE; yet not I, but CHRIST liveth in me.”

Then, in order to live by faith, we are to die—to be crucified—with Christ, and he is to live in us. How much would “a man” be willing to give for that life? “All that a man hath”?—It will cost more than that, yet the price is not beyond our reach. But how few there are who, though they would gladly give all that they have for this present life, would be willing to give even a small portion of what they have for the life of Christ to be lived in them. Yet these same persons expect to live to all eternity in the kingdom of God.

My brother, let me tell you plainly that unless you live the life of Christ in this world, you will never get into the kingdom of God. And to live the life of Christ will cost you all that you have, and your life, too. That is the price. Are you willing to pay it? Listen again: “For whosoever will save his life shall lose it: and whosoever will lose HIS LIFE for my sake shall find it.” Are you willing to pay the price?

But Paul has yet more to say in the verse we are studying. He says, further: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

“The life which I now live in the flesh.” What is the meaning of that expression?—Is it not this: The things that I do; the work in which I am employed?—Evidently. Very well. Now let us substitute one of these expressions in the passage, and read it that way: “The things which I now do in the flesh I do by the faith of the Son of God.”

No violence has been done to the sense of the passage in making this substitution, and we are thus enabled to get a clearer understanding of it; but what is the significance of doing a thing “by the faith of the Son of God”?

To make this point plain we will consider another scripture. Jesus had cursed the barren fig tree. He had said to it: “No man eat fruit of thee hereafter forever. And his disciples heard it.” Having heard what Jesus said to the fig tree, they ought to have had as much confidence and faith in the word of Jesus as he had in it himself. Jesus had implicit faith in the power of his word to accomplish the object for which it was designed. When he spoke, he never doubted for an instant that the word which he spoke would come to pass. When he said, “Let there be light,” he confidently intended that there should be light, “and there was light.”

So in the case of the barren fig tree. When he spoke the curse, he confidently intended that the tree should “wither away.” He had perfect faith that the power of his word would accomplish the death of the tree; and inasmuch as “his disciples heard it,” they should have had no less faith. But “in the morning, as they passed by, they saw the fig tree dried up from the roots. And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.” Evidently this was said in surprise at seeing the effect of Christ’s words which he had heard the day before. Now mark the answer of Jesus: “And Jesus answering saith unto them, Have faith in God;” or, as the margin reads, “Have the faith of God;” that is, Have the same faith in the word of God that God himself has in that word.

Why, brethren, all life, animate or inanimate, is dependent on the word of God for its existence; but in the case of man, God has so related him to his word that his continued existence depends entirely upon his continued belief of that word. We are not to regard the word of God as having been written merely for the pleasure of the reader, to be taken up as one would take up a volume of poems or a newspaper simply to amuse one’s self, or to while away the hour. Neither should it be regarded as a set of requirements written out merely to gratify the arbitrary will of the Author.

There is not a single requirement of God’s word that does not have for its primary object the life of the person to whom it is addressed. Said Jesus: “If thou wilt enter into LIFE, keep the commandments.” And again, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” But in order to secure the life that the word of God is designed to give, it is necessary to believe the word implicitly,—to have the same faith in its life-giving power that God has in it himself. Hence the admonition before referred to: “Have the faith of God.”

Have we the faith of God? and are we living by faith every day? or does the word of God make but little impression upon our minds, and is that little soon forgotten? Do we think that a trifling deviation from the principles of the word of God on this point or on that will be of no serious consequence? Brethren, “be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap.” Nothing short of implicit faith—“the faith which worketh by love”—“the faith of God”—will enable one to live.

To do a thing, then, “by the faith of the Son of God,” is to have implicit faith that the thing done is the very thing that Jesus Christ would have done were he to give directions in regard to the doing of it. It is to believe that the thing done is the very thing that Jesus Christ would be doing himself were he in my place. And, indeed, he is in my place; for “I am crucified with Christ: nevertheless I live; yet not I, but CHRIST LIVETH IN ME.”

Then for me to “live by faith”—to “live by the faith of the Son of God”—is for me to have implicit faith that the thing which I am doing is the very thing that I ought to be doing. That means much. It means that

many who now profess the name of Christ must either change their occupations or, at the least, engage in them for an altogether different purpose from that for which those occupations are now carried on; for it would be the height of presumption to imagine that Jesus Christ would be engaged in the occupation in which many are employed; or if, indeed, he were engaged thus, it would be for an altogether different object.

Not that the occupation is dishonorable, nor that it is not conducted in a proper manner; but when there are millions of souls perishing all about us, and when God has put into our hands the means whereby they can be saved, it is for us to forsake the nets and follow Jesus if we would “live by faith.”

But if we are among those who are so situated that we can not forsake the nets by faith, let us by faith catch all we can with them, and by faith use the catch to help those who have by faith forsaken the nets and gone out into the world; and thus we shall all together “live by faith.”

And to live by faith means more, much more, to those who are looking for the personal appearing of Jesus Christ the second time than it did to any former generation; for of them it is written: “These all died in faith [not by faith], not having received the promises.” But we, brethren, do not expect to die in faith. We expect to “live by faith”—actually, literally live. We do not expect to die at all. But in order to endure the living presence of Jesus Christ when he comes, and to continue to live in his presence after he comes, we must now live every moment by faith.

FULFILLING PROPHECIES.

By E. H. Curtis

E. H. CURTIS.

(Atwood, Kan.)

SEVERAL weeks ago, in a so-called Protestant church, I listened to a sermon from the text, “Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.” The minister said, “For any one to disobey the civil laws in the least is nothing more nor less than anarchy;” also, “If a person disregards the laws of the government, he has no right to the protection of the government.” This was spoken with special reference to Sabbath observance, meaning that if a person would not observe the first day of the week as the Sabbath, he should have police protection for his life and property withdrawn. Of course the speaker did not say that the man should have “life and property protection withdrawn,” as he would not dare to put it exactly in that light. But if “he has no right to the protection of the government,” what else could he have meant than that such police protection should be denied him?

A person does not have to look far into such statements as these to see the principles, which, if carried out, will lead to the fulfillment of the prophecies in “Great Controversy,” page 615, which says: “It will be urged that the few who stand in opposition to an institution of the church and a law of the State, ought not to be tolerated;” also of the statement, on page 625, where it speaks of the decree being issued by the various rulers of Christendom against commandment-keepers, withdrawing the protection of the government, and abandoning them to those who desire their destruction.

Another minister of the same denomination said to me, a few months ago, “A man who will work on Sunday is no better than any other criminal.”

Thus we see that the minds of the people are being prepared to fulfill the scripture of Rev. 13:15: “And he had power to give life unto the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.”

It is perfectly right to “render unto Cæsar the things which are Cæsar’s,” but it is just as true that we are to “render unto God the things that are God’s,” and there are some things that belong entirely and eternally to God. One of these things that are God’s is the Sabbath; for he says, “The Son of man is Lord also of the Sabbath,” and in Isa. 28:13 he calls the Sabbath “my holy day.” Also in the fourth commandment he says, “The seventh day is the Sabbath of the Lord thy God.” Therefore as the Sabbath is God’s, and not Cæsar’s, “we must obey God rather than men,” and “render unto God the things that are God’s.”

The Lord has told us what man would do unto us, and he also tells us not to fear those things. Brethren, is it not better to suffer shame for his name, that we may rejoice with him, than to save our lives here only to lose them eternally?

IF I WERE ONLY WORTHY.

By J. O. Beard

J. O. BEARD.

How many honest-hearted souls utter these words! How many feel that they are so weak and insignificant that they can do nothing! Perhaps it is their poverty that makes them feel unworthy to do anything for the Lord, or it may be that they have no education. They would be glad to do anything for the Master, if they felt that they were worthy.

But possibly the Lord does not weigh worth as some of us are apt to weigh it. We are prone to think that the man who can map out the course of the stars in their orbits, or who has studied much about animal and plant life, their habits, manner of growth, etc., is a "great" man. We are apt to say, when we listen to the musical tones of the orator, If I could talk as that man talks, I would be a preacher.

But is it true that the astronomer, the naturalist, the orator, or any other of what the world calls great men, is more worthy to work for the Lord because of his knowledge or ability? In what does their greatness consist? Can one of these great men change the direction of the wind? Can he melt the icy bands of winter, and cause the grass and flowers to grow? When he puts a seed into the ground, can he even make it sprout and send forth its shoots? When the heat of summer smites him, can he bring a cloud between himself and the sun to ward off the heat? Or can he cause it to rain that the drought shall cease, and the grass and corn not be withered and destroyed?

Some of them have thought that they could cause rain to fall; and a few years ago when the drought was severe, they spent many thousands of dollars in trying to do so. They might have known, before they tried, that they would fail. Read Ps. 65:9-13. It is God who does all these things. The clouds are "turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth." Job 37:12; also Ps. 104:13, 14; 147:15-18; Nahum 1:3-5.

If the wisest and mightiest of men can do no more (real, not apparent doing) than the most ignorant, their greatness consists only in knowing a little more about how and why some things happen than the man knows who has not studied. But if they ignore God and deify nature, as most of them do, and say that all these things are controlled by the fixed and unalterable laws of nature, then the most ignorant man, according to the world, who has learned from the Bible that God does these things, and that he does them "that all men may know his work," has more true wisdom than has the wisest of this world's great men.

"Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." Job 28:28; Prov. 9:10. This is the measure of true worth, and that worth may be obtained by the poorest just as easily as by the world's great and mighty men. The Lord can make the tongue a learned one. Isa. 50:4. When Moses said he was "slow of speech and of a slow tongue," the Lord assured him that, having made man's mouth, he could put into it the proper words; and he finished with the promise, "I will be with thy mouth, and teach thee what thou shalt say."

God has used many humble instruments in his work. Amos said, "I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit: and the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people." Though his occupations were those followed only by the poor, yet God chose him to do an exalted work.

Who has not read with pleasure of the mighty victory of Gideon and his little band of three hundred men? But Gideon was among the poorest of Israel. When God told him to deliver his people from the Midianites, he said, "Lord, wherewith shall I save Israel? behold, my family is the poorest in Manasseh, and I am the least in my father's house." Judges 6:15, R. V. That this was a statement of his poverty is shown by the way he answered the chidings of the Ephraimites. He said, "Is not the gleaning of the grapes of Ephraim [what is left after the crop has been gathered] better than the vintage [the entire crop] of Abiezer?"

It was not to one of the rich families, who had plenty of provisions stored up, that the Lord sent the prophet Elijah to be fed, but to a poor widow, who had only enough food for one small meal for herself and her son. 1 Kings 17:9-16.

It was a captive held as a slave, and she only a little girl, who carried a saving knowledge of the true God to the mighty general of the Syrian army. 2 Kings 5:3.

Truly, God has used "the weak things of the world to confound the mighty."

"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." And again, "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Isa. 57:15; 66:2.

He with whom the King dwells is worthy to associate with any of the King's subjects. And the King's trusted friend is worthy to be the King's messenger to any one to whom the King may choose to send him. It is not for us to ask whether we are worthy or not, nor to measure ourselves by some other man's ability; but to ask if the fear of the Lord is in our hearts, and if by his help we have departed from iniquity. True humility will always be accompanied with living faith.

To regard ourselves as unworthy will not be wrong, if we apply the feeling only to our own merits. But while we feel so concerning our own worth, it will be a sin if we do not also recognize that the presence of Christ our Lord, in our hearts, will make us worthy for any work to which he may call us. Then let us no more say, "If I were only worthy," but let us say instead, "Lord Jesus, abide in me, and help me to humble myself so thou mayest use me when and where it may please thee."

Judicious Labor

“JUDICIOUS labor will accomplish good results.”

Striving for Heaven and God

By Melissa Sollars

STRIVING still for heaven and God, Bowing low beneath the rod, Nothing left but faith and prayer, Casting still on him my care; Finding still in him a rest When by doubts and fears distressed; Trusting still his guiding hand, Though I may not understand. — Mrs. Melissa Sollars.

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