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28 - The Desire of Ages - Ellen Gould · Philosophy and Faith

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Levi Matthew. Of the Roman officials in Palestine, none were more hated than
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the Publicans. The fact that the taxes were imposed by a foreign power was
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a continual irritation to the Jews, being a reminder that their independence had departed,
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and the tax gatherers were not merely the instruments of Roman oppression. They
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were extortioners on their own account, enriching themselves at the expense of the people.
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A Jew who accepted this office at the hands of the Romans was looked
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upon as betraying the honor of his nation. He was despised as an apostate,
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and was classed with the vilest of society. To this class belonged Levi
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Matthew, who, after the four disciples at Gennesaret, was the next to
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be called to Christ's service. The Pharisees had judged Matthew according to his employment,
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but Jesus saw in this man a heart opened for the reception of truth.
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Matthew had listened to the Saviour's teaching. As the convicting spirit of God
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revealed his sinfulness. He longed to seek help from Christ, but he was
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accustomed to the exclusiveness of the rabbis, and had no thought that this great
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teacher would notice him. Setting at his toll booth. One day the publicans
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saw Jesus approaching. Great was his astonishment to hear the words dressed to himself,
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follow me. Matthew left, all rose up and followed him. There
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was no hesitation, no questioning, no thought of the lucrative business to be
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exchanged for poverty and hardship. It was enough for him that he was to
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be with Jesus, that he might listen to his words and unite with him
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in his work. So it was with the disciples previously called. When Jesus
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bade Peter and his companions follow him, immediately they left their boats and nets.
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Some of these disciples had friends depended on them for support, But when
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they received the Saviour's invitation, they did not hesitate and inquire how shall I
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live and sustain my family? They were obedient to the and when afterwards Jesus
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asked them, when I sent you without purse and script and shoes, lack
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you anything, they could answer nothing. Luke twenty two thirty five. To
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Matthew in his wealth, and to Andrew and Peter in their poverty, the
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same test was brought, the same consecration was made by each. At the
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moment of success, when the nets were filled with fish and the impulses of
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the Old life were strongest, Jesus asked the disciples at the sea to leave
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all for the work of the Gospel. So every soul is tested as to
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whether the desire for temporal good or for fellowship with Christ is strongest. Principle
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is always exacting. No man can succeed in the service of God unless his
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whole heart is in the work, and he counts all things but loss for
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the excellency of the knowledge of Christ. No man who makes any reserve can
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be the disciple of Christ, much less can he be as collaborator. When
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men appreciate the great salvation, the self sacrifice seen in Christ's life will be
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seen in theirs. Wherever he leads away, they will rejoice to follow.
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The calling of Matthew to be one of Christ's disciples excited great indignation. For
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a religious teacher. To choose a publican as one of his immediate attendants was
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an offense against the religious, social, and national customs. By appealing to
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the prejudices of the people, the Pharisees hope to turn the current to popular
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feeling against Jesus. Among the publicans, a widespread interest was created. Their
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hearts were drawn towards the divine teacher. In the joy of his new discipleship,
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Matthew longed to bring his former associates to Jesus. Accordingly, he made
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a feast at his own house and called together his relatives and friends. Not
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only were publicans included, but many others who were of doubtful reputation and were
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proscribed by their more scrupulous neighbors. The entertainment was given in honor of Jesus,
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and he did not hesitate to exc up the courtesy. He well knew
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that this would give offense to the Pharisaic party and would also compromise him in
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the eyes of the people. But no question of policy could influence his movements.
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With him, external distinction weighed nothing. That which appealed to his heart
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was a soul thirsting for the water of life. Jesus set as an honored
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guest at the table of the publicans by his sympathy and social kindness, showing
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that he recognized the dignity of humanity and men longed to become worthy of his
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confidence upon their thirsty hearts. His words fell with blessed life giving power.
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New impulses were awakened, and the possibility of a new life open to these
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outcasts of society. At such gatherings as this, not a few were impressed
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by the Saviour's teachings, who did not acknowledge him until after his ascension,
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when the Holy Spirit was poured out and three thousand were converted in a day.
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There were among them many who first heard the truth that the the table
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of the publicans, and some of these became messengers of the gospel to Matthew
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himself. The example of Jesus the feast was a constant lesson. The despised
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Publican became one of the most devoted evangelists in his own ministry, following closely
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in his master's steps. When the rabbis learned of the presence of Jesus at
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Matthew's feast, they seized the opportunity of accusing him, but they chose to
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work through the disciples. By arousing their prejudices, they hoped to alienate them
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from their master. It was their policy to accuse Christ to the disciples,
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and the disciples to Christ, aiming their arrows where they would be most likely
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to wound. This is the way in which Satan has worked ever since the
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disaffection in heaven, and all who try to cause discord and alienation are actuated
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by his spirit. Why edith your master with the publicans and sinners? Questioned
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the envious rabbis. Jesus did not wait for his disciples to answer the charge,
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but himself replied, they that be whole need not a physician, but
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they that are sick. But go ye and learn what that meaneth I will
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have mercy and not sacrifice, for I am not come to call the righteous,
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but sinners to repentance. The Pharisees claimed to be spiritually whole and therefore
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in no need of a physician. While they regarded the publicans and gentiles as
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perishing from diseases of the soul, Then was it not his work as a
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physician to go to the very class that needed his help. But although the
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Pharisees thought so highly of themselves, they were really in a worse condition than
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the ones they despised. The publicans were less bigoted and self sufficient, and
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thus were more open to the influence of truth. Jesus said to the rabbis,
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go ye and learn what that meaneth I will have mercy and not sacrifice.
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Thus he showed that while they claimed to expound the word of God,
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they were wholly ignorant of its spirit. The Pharisees were silenced for the time,
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but only became more determined in their enmity. They next sought out the
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disciples of John the Baptist and tried to set them against the Savior. These
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Pharisees had not accepted the mission of the Baptist. They had pointed in scorn
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to his abstemious life, his simple habits, his coarse garments, and had
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declared him a fanatic. Because he denounced their hypocrisy. They had resisted his
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words and had tried to stir up the people against him. The spirit of
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God had moved upon the hearts of these scorners, convicting them of sin,
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But they had rejected the counsel of God and had declared that John was possessed
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of a devil. Now, when Jesus came mingling with people, eating and
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drinking at their tables, they accused him of being a glutton and a winebibber.
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The very ones who made this charge were themselves guilty, as God is
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misrepresented and clothed by Satan with his own attributes. So the Lord's messengers were
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falsified by these wicked men. The Pharisees would not consider that Jesus was eating
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with publicans and sinners in order to bring the light of heaven to those who
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sat in darkness. They would not see that every word dropped by the divine
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teacher was a living seed that would germinate and bear fruit to the glory of
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God. They had determined not to accept the light, and although they had
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opposed the mission of the Baptist, they were now ready to court the friendship
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of his disciples. Hoping to secure their co operation against Jesus, they represented
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that Jesus was setting it naught the ancient traditions, and they contrasted the austere
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piety of the Baptist with the course of Jesus and feasting with publicans and sinners.
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The disciples of John were at this time in great sorrow. It was
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before their visit to Jesus with John's message, their beloved teacher was in prison,
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and they passed their days in mourning, and Jesus was making no effort
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to release John, and even appeared to cast discredit on his teaching. If
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John had been sit by God, God, why did Jesus and his disciple
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pursue a course so widely different. The disciples of John had not a clear
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understanding of Christ's work, They thought there might be some foundation for the charges
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of the Pharisees. They observed many of the rules prescribed by the rabbis,
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and even hoped to be justified by the works of the law. Fasting was
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practiced by the Jews as an act of merit, and the most rigid among
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them fasted two days and every week. The Pharisees and John's disciples were fasting
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when the latter came to Jesus with the inquiry, why do we and the
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Pharisees fast oft, but thy disciples fast not very tenderly? Jesus answered them
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he did not try to correct their erroneous conception of fasting, but only to
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set them right in regard to his own mission. And he did this by
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employing the same figure that the Baptist himself had used in his testimony to Jesus.
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John had said he that hath the bride is the bridegroom. But the
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friend of the bridegroom, which standeth and heareth him reach joyseth greatly because of
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the bridegroom's voice. This my joy therefore is fulfilled. John three twenty nine.
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The disciples of John could not fail to recall these words of their teacher
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as taking up the illustration. Jesus said, can ye make the children of
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the bride chamber fast while the bridegroom is with them? The Prince of Heaven
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was among his people. The greatest gift of God had been given to the
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world. Joy to the poor, for Christ had come to make them heirs
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of his kingdom. Joy to the rich, for he would teach them how
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to secure eternal riches. Joy to the ignorant, he would make them wise
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unto salvation. Joy to the learned. He would open to them deeper mysteries
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than they had ever fathomed. Truths that had been hidden from the foundation of
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the world would be opened to men by the Saviour's mission. John the Baptist
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had rejoiced to behold the Savior. What occasion for rejoicing had the disciples who
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were privileged to walk and talk with them? Majesty of heaven. This was
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not a time for them to mourn and fast. They must open their hearts
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to receive the light of His glory, that they might shed light upon those
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who sat in darkness and in the shadow of death. It was a bright
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picture which the words of Christ had called up, but across it lay a
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heavy shadow, which his eye alone discerned. The days will come, he
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said, when the bridegroom shall be taken away from them, And then shall
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they fast. In those days when they should see their Lord betrayed and crucified,
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the disciples would mourn and fast. In his last words to them in
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the upper chamber, he said, a little while, and ye shall not
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see me. And again a little while, and ye shall see me.
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Verily. Verily, I say unto you that ye shall weep and lament,
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but the world shall rejoice, and ye shall be sorrowful, But your sorrow
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shall be turned into joy. John sixteen, nineteen twenty. When he should
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come forth from the tomb, their sorrows would be turned to joy. After
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his ascension, he was to be absent in person, but through the comforter
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he would still be with them, and they were not to spend their time
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in mourning. This was what Satan wanted. He desired them to give the
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world the impression that they had been deceived and disappointed. But by faith,
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they were to look to the sanctuary above, where Jesus was ministering for them.
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They were to open their hearts to the Holy Spirit, his representative,
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and to rejoice in the light of his presence. Yet days of temptation and
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trial would come when they would be brought into conflict with the rulers of this
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world and the leaders of the kingdom of darkness. When Christ was not personally
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with them, and they failed to discern the comforter, then it would be
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more fitting for them to fast. The Pharisees sought to exalt themselves by their
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rigorous observance of forms, while their hearts were filled with envy and strife.
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Behold, says the scripture, ye fast for strife and debate, and to
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smite with the fist of wickedness. Ye shall not fast as ye do this
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day, to make your voice to be heard on high. Is it such
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a fast that I have chosen a day for a man to afflict his soul?
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Is it to bow down his head as a bulrush and a spread sackcloth
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and ashes under him, wilt thou call this a fast and an acceptable day
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to the Lord Isaiah fifty eight four and five. The true fast is no
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mere formal service. The scripture describes the fast that God has chosen to loose
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the bands of wickedness, to undo the heavy burdens, and to let the
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oppressed go free. And that ye break every yoke, to draw out thy
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soul to the hungry, and satisfy thee afflicted soul Isaiah fifty eight six and
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ten. Here is set forth the very spirit and character of the work of
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Christ. His whole life was a sacrifice of himself for the saving of the
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world. Whether fasting in the wilderness a temptation, or eating with the publicans
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at Matthew's feast, he was giving his life for the redemption of the lost,
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not an idle mourning in mere bodily humiliation and multitudinous sacrifices. Is the
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true spirit a devotion manifested, but it is shown in the surrender of self
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and willing service to God and Man. Continuing his answer to the disciples of
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John, Jesus spoke a parable saying, no man putteth a piece of a
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new garment upon an old. If otherwise than both the new maketh a rent
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and the peace that was taken out of the new agreeth not with the old.
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The message of John the Baptist was not to be interwoven with tradition and
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superstition. An attempt to blend the pretense of the Pharisees with the devotion of
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John would only make more evident the breach between them. Nor could the principles
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of Christ's teaching be united with the forms of Phariseeism. Christ was not to
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close up the breach that had been made by the teachings of John. He
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would make more distinct the separation between the old and the new. Us further
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illustrated this fact, saying, no man putteth new wine into old bottles,
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else the new wine will burst the bottles and be spilled, and the bottles
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shall perish. The skin bottles, which were used as vessels to contain the
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new wine, after a time became dry and brittle, and were then worthless
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to serve the same purpose. Again, in this familiar illustration, Jesus presented
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the condition of the Jewish leaders, priests and scribes and rulers were fixed in
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a rut of ceremonies and tradition. Their hearts had become contracted, like the
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dried up wine skins to which He had compared them. While they remained satisfied
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with a legal religion, it was impossible for them to become the depositaries of
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the living truth of Heaven. They thought their own righteousness all sufficient and did
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not desire that a new element should be brought into their religion. The good
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will of God to men they did not accept as something apart from themselves.
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They connected it with their own merit because of their good work. The faith
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that works by love and purifies a soul could find no place for union with
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the religion of the Pharisees, made up of ceremonies and the injunctions of men.
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The effort to unite the teachings of Jesus with the established religion would be
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vain. The vital truth of God, like fermenting wine, would burst the
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old, decaying bottles of the Pharisaical tradition. The Pharisees thought themselves too wise
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to need instruction, too righteous to need salvation, too highly honored to need
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the honor that comes from Christ, the savior turned away from them to find
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others who would receive the message of heaven. In the untutored fishermen, in
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the publican at the market place, in the woman of Sunaria, in the
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common people who heard him. Gladly he found his new bottles for the new
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wine. The instrumentalities to be used in the Gospel work are those souls who
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gladly receive the light which God sends them. These are His agencies for imparting
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the knowledge of truth to the world. If through the grace of Christ,
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his people will become new bottles, he will fill them with new wine.
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The teaching of Christ, thought was represented by the new wine, was not
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a new doctrine, but the revelation of that which had been taught from the
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beginning. But to the Pharisees, the truth of God had lost its original
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significance and beauty. To them, Christ's teaching was new and almost every respect,
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and it was unrecognized and unacknowledged. Jesus pointed out the power of false
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teaching to destroy the appreciation and desire for truth. No man, he said,
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having drunk old wine straightway, desire it new. For he saith,
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the old is better all the truth that has been given to the world through
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patriarchs and prophets, shone out in new beauty in the words of Christ.
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But the scribes and Pharisees had no desire for the precious new wine. Until
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empteed of the old traditions, custom and practices. They had no place in
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mind or heart for the teachings of Christ. They clung to the dead forms
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and turned away from the living truth and the power of God. It was
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this that proved the ruin of the Jews, and it will prove the ruin
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of many souls in our own day. Thousands are making the same mistake as
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did the Pharisees, whom Christ reproved at Matthew's Feast. Rather than give up
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some cherished idea or discard some idol of opinion, many refuse the truth which
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comes down from the Father of Light. They trust in self and depend upon
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their own wisdom, and do not realize their spiritual poverty. They insist on
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being saved in some way by which they may perform some important work. When
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they see that there is no way of weaving self into the work, they
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reject. The salvation provided a legal religion can never lead souls to Christ.
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For it is a loveless, christless religion. Fasting a prayer that is actuated
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by a self justifying spirit, is an abomination in the sight of God.
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The solemn assembly for worship, the round of religious ceremonies, the external humiliation,
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the imposing sacrifice proclaim that the doer of these things regards himself as righteous
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and is entitled to heaven. But it is all a deception. Our own
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works can never purchase salvation, as it was in the days of Christ,
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so it is now the Pharisees did not know their spiritual destitution. To them
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comes the message. Because thou sayest I am rich and increased with goods,
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and have need of nothing, and knoweest not that thou art wretched and miserable,
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and poor, and blind and naked. I counsel thee to buy me
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gold tried in the fire, that thou mayest be rich and white, raiment,
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that thou mayest be clothed, and that the shame of thy nakedness do
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not appear. Revelation three, seventeen eighteen. Faith and love are the gold
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tried in the fire. But with many the gold has become dim and the
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rich treasure has been lost. The righteousness of Christ is to them as a
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robe unworn, a fountain untouched. To them, it is said, I
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have somewhat against THEE, because thou hast left thy first love. Remember therefore,
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from whence thou art fallen and repent and do the first works, or
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else I will come unto THEE quickly and will remove thy candlestick out of his
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place, except thou repent. Revelation two four and five. The sacrifices of
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God are a broken spirit, are broken and in a contrite heart. O
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God, thou wilt not despise Psalms fifty one seventeen. Man must be emptied
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of self before he can be, in the fullest sense a believer in Jesus.
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When self is renounced, then the Lord can make man a new creature.
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Bottles can contain the new wine. The love of Christ will animate the
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believer with new life in him who looks unto the author and finisher of our
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faith. The character of Christ will be manifest. End of Chapter twenty eight