Review and Herald, Vol. 41, No. 13. (3/11/1873)

Review and Herald

Mar 11, 1873

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 11, 1873

SYSTEMATIC BENEVOLENCE.

By George I. Butler

BY ELD. GEO. I. BUTLER.

By this exceedingly suggestive phrase we designate the plan of raising means adopted by the Seventh-day Adventist people. The name benevolence signifies “a disposition to do good,” “an act of kindness.” Can anything be more noble? This trait distinguishes the good from the bad. It is seen in its fullness in that Being whose name is “love.” The Lord Jesus has given us its most perfect illustration on earth. This principle has characterized the long line of saints, martyrs, and philanthropists, whom we delight to honor. Its possession is, perhaps, man’s best evidence of union with Deity. From this root springs all truly noble actions. Its cultivation should ever be the great aim of life. How sordid, and mean, and despicable, is that character which is never moved by this motive. The possession of all the riches and honors of earth cannot hide its terrible deformity. It is the character which we possess when called before the august tribunal of Judgment, that will determine our eternal destiny. If we lack this most essential and important element, we cannot safely pass the dread review. Benevolence, of course, may be manifested in various ways. An important one is to give of our means for the support of high and noble objects. To benefit our fellow-men by the propagation of God’s truth, must ever be one of the most important of these. In no way can man receive so great a blessing as by being enlightened and instructed in that which pertains to his eternal well being. All other issues sink into insignificance in comparison with this. People will eternally perish for lack of knowledge. Here, then, is a grand field for the exercise of this most noble principle.

The true measure of our love to God and man is the degree of sacrifice we are willing to make for his cause or their good. It will readily be seen that while character is that by which our future destiny will be determined, it can alone be manifested by the free and voluntary act of the individual. Benevolence, to be such at all, must be voluntary . And any process of raising means to support any good cause, involving compulsion, destroys one important object desirable to be obtained, namely, the development of a character animated by the principle of love. In raising means, then, Seventh-day Adventists rely alone on the principle of voluntary giving; in other words, benevolence.

But while this term is so suggestive, the adjective, systematic, should also be considered. This may be defined as according to a regular method or order. Anything so important as benevolence is seen to be, should not be carried out merely according to fancy, or passing feeling, but should be considered by us according to its importance, and carried out with regularity or method, according to some rational plan. Spasmodic action in any good direction amounts to very little, while regular, systematic action accomplishes wonders. The importance of forming a right habit of well-doing, cannot be overestimated; for what we habitually do, we do easily. The truth of this no sensible person will dispute. In this way, our continued action becomes stamped upon our character, and forms a constituent part of it. What is character? “The peculiar qualities impressed by nature or habit on a person.”

As all of us are selfish by nature, we must have benevolence impressed by habit, if we ever possess it at all. We must possess it, or we never can dwell with that Being whose name is “love,” nor with that Being who gave life itself for us, nor with angels, who are “ministering spirits sent forth to minister” to others. In that place where they dwell, the precious grace of love will be the ever-ruling principle, and selfishness will be shut out with that fallen being who first rebelled against his lawful Sovereign and was cast out of Heaven. With him, selfishness first originated. With him it will be destroyed; for all who have made it the ruling principle of life will be destroyed with him whom they have followed as a leader.

Is it not self-evident that acting by system is the only true mode of impressing this important principle upon our hearts? So important is system to the real accomplishment of anything in this world, that all men of ability discern it, and act upon it in whatever they do. All important worldly concerns are systematized; why should not benevolence be? In other words, why should there not be some well-established plan of action, based upon reasonable grounds upon which to act? And when this is ascertained, why should we not carry out this most important principle with regularity, and give it the importance which it in reality possesses? Seventh-day Adventists believe in so doing, and earnestly recommend all their membership to adopt such a plan. Any plan of religious duty, to be of any real force upon the conscience, must have its origin in the Bible. And as that book thoroughly furnishes the man of God unto all good works, if this is one we shall find it therein. Let us examine, then, the sacred record, and see if this want be met.

Says the great apostle to the Gentiles, “I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. And herein I give my advice; for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. For if there first be a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” 2 Cor. 8: 8–12.

There are several important statements in this scripture. The first we will notice is that God accepts a man’s gifts according to what he has. That is, of course, people should contribute in proportion to the amount they possess. When they do this with a “willing mind,” the Lord accepts their offering. This principle is certainly one of the highest reason. If professed Christians would only do this, how means would flow into the Lord’s treasury, till there should be no lack; while now, quite often the case is that those who have comparatively little of this world’s goods give far more than those possessed of abundance.

Rich men, with your thousands and tens of thousands, bear in mind this fact: In the Judgment day you will be required to give an account of your stewardship, and if you have not contributed to the sustaining of worthy causes in proportion to the amount in your possession, you will be cast into outer darkness as an unprofitable servant. Ah! how few of you think of it now as you go on amassing wealth. You think you have use for every dollar, because you see opportunities to make it bring in other dollars. But the Lord will not accept you unless you contribute willingly in direct proportion to what you possess. Then it follows that the man with one thousand should give double what the man should with five hundred; the man who possesses ten thousand, ten times as much as he who has one; and so on, other things being equal. And certainly the rich should be the last ones to complain of this; for they can generally command means far better to pay proportionally than the poor.

We learn, also, from this scripture, that giving of our means for noble purposes, according to God’s plan, is “a proof of the sincerity of our love.” Not a little cheap talk, but actually doing something to benefit somebody else, is the “proof” that our love is the genuine article. Ah! here is a test that many a rich man will fail to meet. They will deceive themselves with a profession of love, but never prove that they have it.

Again, the apostle appeals to the example of Christ, in becoming poor for our sakes, to show us if we would be like him and dwell with him, we must follow his example. Furthermore, he speaks of there being a readiness to “will,” and calls upon them to “perform the doing of it,” showing there were pledges made in their system of giving. These are facts to be remembered in connection with the Bible system of giving.

The question now arises in regard to what proportion of our means the Lord requires. He has seen fit to claim one-seventh part of our time, viz., the seventh day. This he says is his. Can we ascertain from Scripture what proportion of our means he wishes to have us contribute for religious purposes, according to a regularly established system?

From a very early period in the world’s history, just how early we know not, but going, at least, far back of the Jewish national establishment, we claim that it was a well-understood principle among God’s people that they should give one-tenth of their increase to the support of religious objects. In proof of this we learn that Abraham, the father of the faithful, gave tithes of all to Melchisedec, priest of the most high God. Gen. 14: 18–20. In doing this, he seems to have acted from a well-understood principle, and not as though done for the first time. Jacob, when solemnly covenanting with God, vows to give a tenth to the Lord, if he will bring him back to his father’s house in peace. Gen. 28: 20–22. Why just a tenth, unless he well knew this was God’s established system? It seemed to be a matter of course with him if he entered God’s especial service that he should set apart just this proportion for the Lord. All this is long years before God had made those laws which some regard as peculiarly Jewish. When the children of Israel came out from bondage, and were brought through the sea, where God could bring his requirements to bear upon them, a law was established embracing just this exact proportion, one-tenth of their increase, whether of flocks, or herds, grain, fruit, or vegetables, to be collected in kind, but exchangeable into money if more convenient, when necessary to convey a long distance. Lev. 27: 30–32; Num. 18: 21–24; Deut. 14: 22–29.

The fact that God provided this very proportion, the same as Abraham and Jacob recognized many years before as obligatory upon them, when he came to make laws for his own peculiar people, goes very far to show that this was the uniform system he had devised in the beginning. This seems to be recognized also by the Saviour himself, in his condemnation of the scribes and Pharisees. Matt. 23: 23. “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone.” Jesus does not find fault with them for paying tithes of these things, for he immediately says, they ought not to leave this undone. But he does find fault with them for being more particular in such minor matters as paying tithes of garden herbs, used as condiments with their food, than they were with the great principles of judgment, mercy, and faith. He says, plainly, that both were obligatory. If our Saviour, then, teaches that men ought to be so particular in the payment of tithes that the very garden herbs should be taken into account, what shall we think of those who entirely ignore the payment of them? who make thousands yearly, and feel under no obligation at all to contribute, according to this scriptural plan? Neither does it seem reasonable to suppose that the Saviour of the world, at the commencement of the new dispensation, would thus show so strongly the importance of this system, by teaching the duty of carrying it out to the minutest particular, if it was all to pass away within a few days. This declaration of his was at the very close of his ministry, a few days before his crucifixion.

The prophet Malachi also speaks of this system of giving. Chap. 3: 8–12. “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts; if I will not open you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.”

This important scripture has been applied by some to talking in meeting. But we may safely conclude that such applications belong to those spiritualizing systems, which make the Bible mean anything that a person desires to have it. What sense would there be in speaking of tithes as an exhortation or a prayer? A tithe means a tenth. A tenth signifies that something is divided into ten parts, and the tenth is one of those parts. It would be difficult to show how an exhortation or prayer could be divided up in that way, and the tithe brought into the storehouse. The idea is ridiculous. Only a few verses below, the prophet speaks on the very point of talking in meeting, and in language that is reasonable and sensible, and that can be understood. “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and thought upon his name. And

they shall be mine saith the Lord of hosts, in that day when I make up my jewels,” &c. We don’t have to go to such perversions of Scripture as this would be, to have this duty made plain. No, the prophet is speaking of the tithing system. Something that was well understood when his words were written. And let us notice his statements. The neglect of carrying it out, he declares to be robbing God. A terrible thing, indeed. The robbery of a stranger passing along our thoroughfares would rouse the country and cause the infliction of condign punishment. How much more aggravated to rob a benefactor, who had always shown us kindness and love. What a terrible thing then to rob that heavenly Parent, who has given us life, health, food, raiment, and every blessing, and without whose mercies, we could not live an hour. Rich men, remember the prophet says the neglect of paying tithes robs the God of Heaven.

Again, the very idea of robbery implies the taking from another that which rightfully belongs to him. And the only way that refusing to pay tithes for the support of God’s cause becomes robbery, as the prophet declares, is because God claims, and has claimed for ages in the past, this proportion of our increase. Our refusal to give this part is taking from his cause that which belongs to him. God claims one-seventh part of our time—the seventh day of the week as his. He has never given it to men to use for secular purposes. The prophet certainly teaches that the tenth part of our increase also belongs to God. He had a right to require all, had he so chosen. He generously gives us nine parts, but claims one as his own; not because he could not have provided other means had he seen fit to do so. All the mines of earth are of his creation. The cattle on a thousand hills are his. He made them. He could have showered down millions of gold and silver, had he thought proper. But he has, in his wisdom, seen fit to entrust means in our hands, as to stewards, and has set before us the proportion which should be regularly and systematically given, and this serves as a constant test to us, to show our real dispositions. If we recognize our relation as stewards, and his claims upon us, and act according to his plan, it will be regarded as a “proof of our love.” As the apostle Paul says, If we are unwilling to do so, we shall also prove another fact, that we are not willing to give to God what belongs to him.

And, furthermore, by constantly acting upon this plan, as well as in other benevolent undertakings, spoken of in the text as “offerings,” we are constantly cultivating the noble principle of benevolence, which is in great danger of being choked out by the cares of life and constant labor for our own advantage.

Again, the prophet plainly informs us that because of a neglect of this important system of giving, God sends affliction and curses upon men. “Ye are cursed with a curse; for ye have robbed me.” The “devourer” destroyed the fruits of the ground. The fruit fell off prematurely. God’s hand was against them, and they were afflicted. And he calls upon them to do their duty in respect to this system, and promises to give them great temporal blessings, if they will. Now it does not look reasonable to suppose that if this system was a mere temporary arrangement, in which no great principle was embodied, that such judgments would follow the neglect, and such blessings, the carrying out of it. And that even the laws of nature would seem to be directed to bless or curse them, according as they obeyed or disobeyed. This fact shows that the Lord regarded this as an important matter. And as God is the same yesterday, to-day, and forever, he regards these principles as important, even now. And why may not his blessing follow willing obedience now, as well as anciently? Indeed, many references in the prophecy of Malachi, to the day of the Lord and the close of time, go to show that much of it has an application to the gospel age, and to the last days.

But some will say, This system all applied back in the old dispensation, and was abolished at the cross, and we have no longer anything to do with tithing. But have I not plainly shown that this system of giving had its origin far back of Moses’ time. And since it did not originate with the laws of Moses, what right have we to suppose it terminated with the laws peculiar to that dispensation? There is nothing shadowy about it. Christ speaks of it as obligatory, even to the smallest particulars.

Malachi says a neglect of it is robbing God, and that even the laws of nature discriminate in regard to its obedience, or the contrary. But if we should not insist, for the argument’s sake, that the strict letter of the law is to be carried out, and that it may not be binding in that sense, what have we gained? God changes not. Our obligations to him remain as great as those of any age. The importance of our helping forward the cause of right and truth is just as great as ever it was in the world’s history. The necessity of our practicing the principles of benevolence is as great as it was in Moses’ time. And to those of us who believe the Lord Jesus Christ is soon coming, there seems to be a special reason, which has never existed before, why we should be ready to use means freely for the salvation of our fellow-men. All around us are souls to be warned of the swiftly approaching doom of this wicked world. Our relatives, friends, and fellow-men, generally, are exposed to fearful judgments, such as the world has never seen. We do not expect to leave our property to our children, and children’s children. All the riches and garnered wealth of earth will soon be consumed in the fires of the burning day. Can any sane man say, looking at things from our Advent standpoint, that we should be less free to give of our means to God’s cause than men were in the time of David and the prophets, who expected to leave their property to benefit their posterity? No. If a tenth was expected by the God of Heaven then, and a neglect to give it was called robbery, far more, instead of less, should be bestowed now, when time is closing.

But I here wish to notice an objection which I have heard urged several times by men possessed of considerable wealth who were not willing to adopt this Bible plan of giving. They claim that in the Jewish age the tithing system was to be applied not only to sustain God’s cause and for the benefit of benevolent objects, but also for the support of civil government. They do not profess to object to the system itself, but claim that only a part of its proceeds should be used for religious purposes, the amount of their taxes to government should be deducted, and the balance, merely, should be given to the support of God’s cause. That this is the truth in the case, we utterly deny. I know of but one text of Scripture that would carry any such inference. This is found in the words of Samuel, when trying to persuade the children of Israel not to demand a king. 1 Sam. 8: 14–18. “And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep; and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.”

Here we do have a statement that the king will appropriate to his own use the tenth of their seed and their sheep, but it does not follow that this was God’s design, or that it would be right. On the contrary, it seems very evident that it would be an abuse of his authority. All these particulars which are enumerated here are used by the prophet to show how he would selfishly appropriate those things to his own use which rightfully belonged to others. And this fact is used for the purpose of dissuading them from electing such a ruler. Should it be granted that all the kings of Israel did thus appropriate the tithing system, which I shall presently show was not the case, it would prove nothing as to God’s design, any more than it would prove that it was according to God’s will for the king to take their sons, their daughters, their fields, vineyards, and stock, for his own use, and thus rob his subjects, because the prophet stated that he would do so.

On the other hand, let us see what was God’s design, and the practice of those who carried it out.

Abraham paid tithes to him who was “the priest of the Most High God.” Jacob, when he solemnly covenanted to serve God, pledged himself to give a tenth of all toward his service. There was no civil ruler on hand to appropriate it to the services of the government. When God brought his people from the house of bondage, he said to his people, “All the tithes of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s; it is holy unto the Lord.” Lev. 27: 30. “And behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.” Num. 18: 21.

The Lord claims the tenth as his, then he gives it to those who were set apart for his service, viz., the tribe of Levi. This was all given to them, as their portion, simply because they were thus set apart to religious duties. This tribe was not the one from which the civil rulers were generally chosen. David’s line of kings came from the tribe of Judah. Saul’s, from the tribe of Benjamin. It would be difficult to prove that a single one of the civil rulers of the nation after the time of Moses was of the tribe of Levi. So if the tithes were appropriated to the purposes of the civil government, it was directly contrary to the express direction of the law. In Deut. 14: 22–28, the subject of tithing is introduced again, and some things said concerning it not found elsewhere. Many eminent scholars think this was a second tithing distinct from the one mentioned above. See Smith’s large Bible Dictionary, Art. Tithing. Be that as it may, the object to which this was applied as brought to view in verse 29, shows plainly that it was not raised for supporting the civil government, but for religious and benevolent purposes. “And the Levite, because he hath no part nor inheritance with thee, and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.”

Let us now notice the practice under these laws. Previous to the reign of Hezekiah, the worship of the Lord had become much neglected, and the people greatly apostatized. But he set about a reformation by giving freely of his own substance to the worship of the Lord, and commanded his subjects to do the same. 2 Chron. 31: 4–6. “Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord. And as soon as the commandment came abroad, the children of Israel brought in abundance the first fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithes of oxen, and sheep, and the tithes of holy things which were consecrated unto the Lord their God, and laid them by heaps.” Verses 9–12. “Then Hezekiah questioned with the priests and the Levites concerning the heaps. And Azariah, the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty; for the Lord hath blessed his people; and that which is left is this great store. Then Hezekiah commanded to prepare chambers in the house of the Lord, and they prepared them. And brought in the offerings and the tithes, and the dedicated things faithfully: over which Cononiah the Levite was ruler—and Shimei his brother was the next.”

This testimony is so plain and so pointed that I need to add no comments. It is perfectly evident that these tithes were recognized by good king Hezekiah as belonging entirely to the house of the Lord, and not a part of his revenue. We also have a reference to the same in Nehemiah 13: 10–13. “And I perceived that the portions of the Levites had not been given them; for the Levites and the singers, that did the work, were fled every one to his field. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. Then brought all Judah the tithes of the corn, and the new wine, and the oil unto the treasures.” Then he mentions the priests and Levites who were made rulers over the same, and adds, “Their office was to distribute unto their brethren. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and the offices thereof.”

These testimonies plainly show that it was recognized by those who feared the Lord that the tithes belonged solely to those who were engaged in the special work of the Lord, and not to the civil ruler. The taxes for the support of government were entirely outside of this. Hence, we conclude that those who acknowledge the tithing system as being taught in the Scriptures cannot bring up as an excuse for their lack of coming up to it, that their civil taxes must be deducted out of it. No such idea is conveyed in the Scriptures; but the contrary is everywhere taught, that it is for religious and benevolent purposes. Let them not hide behind such a flimsy excuse, but acknowledge that they are not willing to live up to the Bible requirement, or else squarely do it.

Having now shown that the tithing system is an ancient one, existing before the Jewish national establishment, and recognized by the Lord in the law, indorsed by the Saviour, and that a neglect of it is robbing God; and having shown that the apostle Paul recognizes the duty of pledging and then carrying out that pledge, and the importance of Systematic Benevolence, we will close by briefly referring to the carrying out of these principles by S. D. Adventists, and the good results attending the same. Previous to adopting this system, they found the same difficulties to contend with that are generally met by all denominations in raising means. A few who were liberal-hearted, seeing the wants of the cause, gave nearly all that was given, while many of those who were better supplied with this world’s goods, gave little or nothing. The ministry was not well supported, and there was no equality. But when this system was recommended to the people, and its reasons properly set before them, and their duty made plain from the Bible, there was very generally a taking hold of it, which afforded great relief. And as the burden was shared more equally no one had cause to complain. In short, the plan gave general satisfaction, and it has become one of the fixed things in the denomination. The class who are most loth to come up to it are those in liberal circumstances; the very ones, we say, who ought to be most ready to adopt it. A rich man, with much property, can far more easily raise his proportion, even if he has to sell off property, than a poor man who sees great need of every dollar that he raises. The former will not suffer any real distress on that account. The duty of relieving God’s cause and cultivating a benevolent disposition is obligatory upon both. The fact that rich men are loth to do their part in so reasonable a plan as contributing according to their means, shows the blinding power of riches, and the necessity of overcoming a covetous disposition.

The manner of carrying out this principle I will refer to briefly. The plan recommends the giving of one-tenth of the increase for the support of God’s cause. We have seen that this was anciently done in kind, i. e., one-tenth of the grain, fruit, stock, &c., annually raised, was set apart to God’s cause; yet when the distance was long, it could be turned into money; showing that the principle was the main thing, and the manner of carrying it out of minor importance. S. D. Adventists carry it out by estimating the value of their actual property. Ten per cent. of this they call its yearly increase. This is reasonable, because money will let for ten per cent., showing that men regard it worth that amount. One-tenth of this percentage we call the Lord’s, and sacredly set apart to his cause. Reduced to weeks, according to the apostle’s direction in 1 Cor. 16: 1, it amounts to about two cents per week on every one hundred dollars of property one possesses. Those who are young, and those who are in good health, and may not have a large property, generally subscribe a liberal personal donation weekly besides. This plan is not forced upon any except by moral means. It is not systematic compulsion, but systematic benevolence. No one is forced to give one cent. This cause will never be carried on except by the willing contributions of those who believe its doctrines. We freely say, in conclusion, that we know of no plan of raising means so reasonable and scriptural as this. Wherever it is carried out, it works evenly, with no oppression of any one, and yet furnishes an abundance of means for the objects it is intended to advance. Having adopted a reasonable plan, let us carry it out, with faithfulness, cultivating benevolence by systematic effort. This is certainly according to God’s plan as set before his people in all ages.

BE NOT THE FIRST.

Oh! be not the first to discover, A blot on the name of a friend, A flaw in the heart of a lover, Whose faith may be true to the end.

We none of us know one another, And oft into error may fall; Then let us speak well of our brother, Or speak not about him at all.

A smile or a sigh may awaken Suspicion most false and undue; And thus our belief may be shaken In hearts that are honest and true.

How often the light smile of gladness Is worn by the friends that we meet, To cover a soul full of sadness, Too proud to acknowledge defeat.

How often the sigh of dejection Is heaved from the hypocrite’s breast, To parody truth and affection, Or cause a suspicion to rest.

How often the friends we hold dearest Their noblest emotions conceal; And bosoms the purest, sincerest, Have secrets they cannot reveal.

Leave base minds to harbor suspicion, And small ones to trace our defects, Let ours be a noble ambition, For base is the mind that suspects.

We none of us know one another, And oft into error may fall; Then let us speak well of our brother, Or speak not about him at all.

Life Is Like a Theater

LIFE is like a theater. During the play, we take higher and lower seats; but when it is over, we mingle in the common stream and go home.

John’s Mission and Death.

By Ellen G. White

BY ELLEN G. WHITE.

John’s preaching aroused intense interest everywhere. His earnest appeals and denunciations stirred the consciences of men. People flocked from towns, cities and villages, attracted to the wilderness by his earnest and fervent exhortations, his courageous warnings and reproofs, such as they had never listened to before. There was no outward display in the dress of John to attract or to awaken admiration. He resembled the prophet Elijah in the coarseness of his apparel, and in his plain and simple diet, locusts and wild honey, which the wilderness afforded, drinking the pure water flowing from the eternal hills.

Herod’s purpose to release John from prison was delayed from time to time through fear of displeasing Herodias, who was determined he should be put to death. While Herod was delaying, she was active, planning the most effectual manner to be revenged on the prophet John, because he had ventured to tell Herod the truth, and reprove their unlawful life. Herodias was acquainted with the character of Herod, and she knew that her best course to accomplish her purpose was through the gratification of intemperate appetite. She knew that although Herod kept John in prison, he designed to release him, for he honored and feared John, because he believed him to be a true prophet of God. John had made known to Herod the secrets of his heart and life. The reproofs he had given him, had struck terror to his guilty conscience.

In many things Herod had reformed his dissolute life. But the use of luxurious food and stimulating drinks was constantly enervating and deadening the moral as well as the physical powers, and warring against the earnest appeals of the Spirit of God, which had struck conviction to the heart of Herod, arousing his conscience to put away his sins. Herodias was acquainted with the weak points in the character of Herod. She knew that under ordinary circumstances, while his intelligence controlled him, she could not obtain the death of John.

She had tried, but unsuccessfully, to gain the consent of Herod to have John slain. Her revengeful spirit was at work to accomplish her inhuman design by strategy. She covered her hatred as best she could, looking forward to the birth-day of Herod, which she knew would be an occasion of gluttony and intoxication. Herod’s love of luxurious food and wine would give her an opportunity to throw him off his guard. She would entice him to indulge his appetite, which would arouse passion and lower the tone of the mental and moral character, making it impossible for his deadened sensibilities to see facts and evidences clearly, and make right decisions. She had the most costly preparations made for feasting, and voluptuous dissipation. She was acquainted with the influence of these intemperate feasts upon the intellect and morals. She knew that Herod’s indulgence of appetite, pleasure and amusement, would excite the lower passions, and make him spiritless to the nobler demands of effort and duty.

The unnatural exhilaration which intemperance gives to the mind and spirits, lowers the sensibilities to moral improvement, making it impossible for holy impulses to affect the heart, and hold government over the passions, when public opinion and fashion sustain them. Festivities and amusements, dances, and free use of wine, becloud the senses, and remove the fear of God.

Herodias had prepared everything within her reach, which would flatter his pride and vanity, and indulge his passions. “And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.”

As Herod and his lords were feasting and drinking in the pleasure saloon or banqueting hall, Herodias, debased with crime and passion, sent her daughter, dressed in a most enchanting manner, into the presence of Herod and his royal guests. Salome was decorated with costly garlands and flowers. She was adorned with sparkling jewels and flashing bracelets. With little covering and less modesty she danced for the amusement of the royal guests. To their perverted senses, the enchanting appearance of this, to them, vision of beauty and loveliness charmed them. Instead of being governed by enlightened reason, refined taste, or sensitive consciences, the lower qualities of the mind held the guiding reins. Virtue and principle had no controlling power.

The false enchantment of the dizzy scene seemed to take away reason and dignity from Herod and his guests, who were flushed with wine. The music, and wine and dancing, had removed the fear and reverence of God from them. Nothing seemed sacred to Herod’s perverted senses. He was desirous to make some display which would exalt him still higher before the great men of his kingdom. And he rashly promised, and confirmed his promise with an oath, to give the daughter of Herodias whatever she might ask. “And she went forth and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked saying, I will that thou give me by and by in a charger the head of John the Baptist.”

Having obtained so wonderful a promise, she ran to her mother, desiring to know what she should ask. The mother’s answer was ready, The head of John the Baptist in a charger. Salome at first was shocked. She did not understand the hidden revenge in her mother’s heart. She refused to present such an inhuman request; but the determination of that wicked mother prevailed. Moreover, she bade her daughter make no delay, but hasten to prefer her request before Herod would have time for reflection, and to change his mind. Accordingly, Salome returned to Herod with her terrible petition, “I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.”

Herod was astonished and confounded. His riotous mirth ceased, and his guests were thrilled with horror at this inhuman request. The frivolities and dissipation of that night cost the life of one of the most eminent prophets that ever bore a message from God to men. The intoxicating cup prepared the way for this terrible crime. “And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel, and the damsel gave it to her mother.”

(To be Continued.)

Continue reading: Are We Awake