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48 - The Desire of Ages - Ellen Gould · Sacred Texts Archive

• Who is the greatest. On returning to Capernaum, Jesus did not repair to the well known resorts where he had taught the people, but with his disciples quietly sought the house that was to be his temporary home during the remainder of his stay in Galilee. It was his object to instruct the disciples, rather than to labor for the multitudes. On the journey through Galilee, Christ had again tried to prepare the minds of his disciples for the scenes before him. He told them that he was to go up to Jerusalem, to be put to death, and to rise again, and he added the strange and solemn announcement that he was to be betrayed into the hands of his enemies. The disciples did not even now comprehend his words, although the shadow of a great sorrow fell upon them, a spirit of rivalry found a place in their hearts. They disputed among themselves which should be accounted the greatest in the kingdom. This strife they thought to conceal from Jesus, and they did not, as usual, press close to his side, but loitered behind, so that he was in advance of them. As they entered Capernaum, Jesus read their thoughts, and he longed to counsel and instruct them. But for this he awaited a quiet hour when their hearts should be opened to receive his words. Soon after they reached the town, the collector of the temple revenue came to Peter with a question, doth not your master pay tribute? This tribute was not a civil tax, but a religious contribution, which every Jew was required to pay annually for the support of the temple. A refusal to pay the tribute would be regarded as disloyalty to the temple in the estimation of the rabbis, a most grievous sin. The Saviour's attitude toward the rabbinical laws and his playing reproofs to the defenders of tradition afforded a pretext for the charge that he was seeking to overthrow the Temple service. Now his enemy saw an opportunity of casting discredit upon him. In the collector of the tribute they found a ready ally. Peter saw in the collector's question an insinuation touching Christ's loyalty to the tempemple. Zealous for his master's honor, he hastily answered, without consulting him that Jesus would pay the tribute, but Peter only partially comprehended the purpose of his questioner. There were some classes who were held to be exempt from the payment of the tribute. In the time of Moses, when the Levites were set apart for the service of the sanctuary, they were given no inheritance among the people. The Lord said, LEVI hath no part nor inheritance with his brethren. The Lord is his inheritance Deuteronomy ten nine. In the days of Christ, the priests and Levites were still regarded as especially devoted to the Temple and were not required to make the annual contribution for its support. Prophets also were exempted from this payment. In requiring the tribute from Jesus, the rabbis were setting aside his claim as a prophet or teacher, and were dealing with him as with any commonplace person. A refusal on his part to pay the tribute would be represented his disloyalty to the Temple, while on the other hand, the payment of it would be taken as justifying their rejection of him as a prophet. Only a little before Peter had acknowledged Jesus as the son of God, but he now missed an opportunity of setting forth the character of his master. By his answer to the collector that Jesus would pay the tribute, he had virtually sanctioned the false conception of him to which the priest and rulers were trying to give currency. When Peter entered the house, the Savior made no reference to what had taken place, but inquired, what thinkest thou, Simon, of whom do the kings of the earth take custom or tribute of their own children or of strangers? Peter answered of strangers, and Jesus said, then are the children free? While the people of a country are tax for the maintenance of their king, the monarch's own children are exempt. So Israel, the professed people of God, were required to maintain his service. But Jesus, the Son of God, was under no such obligation. If priest and levi ights were exempt because of their connection with the temple, how much more he to whom the temple was his father's house. If Jesus had paid the tribute without a protest, he would virtually have acknowledged the justice of the claim, and would thus have denied his divinity. But while he saw good to meet the demand, he denied the claim upon which it was based. In providing for the payment of the tribute, he gave evidence of his divine character. It was made manifest that he was one with God, and therefore was not under tribute as a mere subject of the kingdom. Go thou to the sea, he directed Peter, And cast a hook, and take up the fish that first cometh up. And when thou hast opened his mouth, thou shalt find a piece of money that take and given to them for me and THEE. Though he had clothed his divinity with humanity, in this miracle, he revealed his glory. It was evident that this was he who, through David, had declared every beast of the fores mine, and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts the fields are mine. If I were hungry, I would not tell THEE, for the world is mine, and the fullness thereof Psalms fifty ten to twelve. While Jesus made it plain that he was under no obligation to pay the tribute, he entered into no controversy with the Jews In regard to the matter, for they would have misinterpreted his words and turned them against him. Lest he should give offense by withholding the tribute, he did that which he could not justly be required to do. This lesson would be of great value to his disciples. Marked changes were soon to take place in their relation to the temple service, and Christ taught them not to place themselves needlessly in antagonism to established order. So far as possible, they were to avoid giving occasion for misinterpretation of their faith. While Christians are not to sacrifice one principle of truth, they should avoid controversy whenever it is possible to do so. When Christ and the disciples were alone in the house while Peter was gone to the sea, Jesus called the others to him and asked, what was it that she disputed among yourselves? By the way the presence of Jesus and his question put the matter in an entirely different light from that in which it had appeared to them while they were contending, by the way, shame and self condemnation kept them silent. Jesus had told them that he was to die for their sake, and their selfish ambition was in painful contrast to his unselfish love. When Jesus told them that he was to be put to death and to rise again, he was trying to draw them into conversation in regard to the great test of their faith. Had they been better ready to receive what he desired to make known to them, they would have been say bitter, anguish, and despair. His words would have brought consolation in the hour of bereavement and disappointment. But although he had spoken so plainly of what awaited him, his mention of the fact that he was soon to go to Jerusalem again kindled their hope that the kingdom was about to be set up. This had led to questioning as to who should fill the highest offices. On Peter's return from the sea, the disciples told him of the Saviour's question, and at last one ventured to ask Jesus, who is the greatest in the Kingdom of heaven. The Savior gathered his disciples about him and said to them, if any man desire to be first, the same shall be last of all and servant of all. There was in these words a solemnity and impressiveness which the disciples were far from comprehending that which Christ discerned, they could not see. They did not understand the nature of Christ's kingdom, and this ignorance was the apparent cause of their contention. But the real cause lay deeper. By explaining the nature of the kingdom, Christ might for the time have quelled their strife, but this would not have touched the underlying cause. Even after they had received the fullest knowledge, any question of precedent might have renewed the trouble. Thus disaster would have been brought to the Church after Christ's departure. The strife for the Highest Place was the outworking of that same spirit, which was the beginning of the great controversy in the worlds above, and which had brought Christ from heaven to die. There rose up before him a vision of Lucifer, the sun of the morning in glory, surpassing all the angels that surround the throne, and united in closest ties to the Son of God. Lucifer had said, I will be like the Most High Isaiah fourteen twelve and fourteen. And the desire for self exaltation had brought strife into the heavenly courts and had banished a multitude of the host of God. Had Lucifer really desired to be like the Most High, he would never have deserted his appointed place in heaven, for the spirit of the Most High is manifested in unselfish ministry. Lucifer desired God's power, but not his character. He sought for himself the highest place, and every being who is actuated by his spirit will do the same. Thus alienation, discord, and strife will be inevitable. Dominion becomes the prize of the strongest. The kingdom of Satan is a kingdom of force. Every individual regards every other as an obstacle in the way of his own advancement, or a stepping stone on which he himself may climb to a higher place. While Lucifer counted it a thing to be grasped, to be equal with God, Christ the Exalted One, made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, And being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the Cross Philippiants two seven and eight. Now the cross was just before him and his own disciples were so filled with self seeking, the very principle of Satan's kingdom, that they could not enter into sympathy with their Lord or even understand him as he spoke of his humiliation for them. Very tenderly, yet with solemn emphasis, Jesus tried to correct the evil. He showed, what is the principle that bears sway in the Kingdom of heaven, and in what true greatness consists as estimated by the standard of the courts above. Those who were actuated by pride and love of distinction were thinking of themselves and of the rewards they were to have, rather than how they were to render back to God the gifts they had received. They would have no place in the Kingdom of Heaven, for they were identified with the ranks of Satan. Before honor is humility. To fill a high place before men, Heaven chooses the worker, who, like John the Baptist, takes a lowly place before God. The most childlike disciple is the most efficient in labor for God. The heavenly intelligences can co operate with him who is seeking not to exalt self but to save souls. He who feels most deeply his need of divine aid will plead for it, and the Holy Spirit will give unto him glimpses of Jesus that will strengthen and uplift the soul from communion with Christ. He will go forth to work for those who are perishing in their sins. He is anointed for his mission, and he succeeds where many of the learned and intellectually wise would fail. But when men exalt themselves, feeling that they are a necessity for the success of God's great plan, the Lord causes them to be set aside. It is made evident that the Lord is not depended upon them. The work does not stop because of their removal from it, but goes forward with greater power. It was not enough for the disciples of Jesus to be instructed as to the nature of his kingdom. What they needed was a change of heart that would bring them into harmony with its principles. Calling a little child to him, Jesus set him in the midst of them. Then, tenderly folding the little one in his arms, he said, except ye be converted and become as little children, ye shall not enter into the Kingdom of heaven. The simplicity the self forgetfulness and the confiding love of a little child are the attributes that Heaven values. These are the characteristics of real greatness. Again, Jesus explained to the disciples that his kingdom is not characterized by earthly dignity, and display at the feet of Jesus, all these distinctions are forgotten. The rich and the poor, the learned and the ignorant, meet together with no thought of caste or worldly pre eminence. All meet as blood bought souls alike, depended upon one who has redeemed them to God. The sincere contrite soul is precious in the sight of God. He places his own signet upon men, not by their rank, not by their wealth, not by their intellectual greatness, but by their oneness with Christ. The Lord of Glory is satisfied with those who are meek and lowly in heart. Thou hast also given me, said David, the shield of thy salvation and thy gentleness as an element in the human character. Hath made me great Psalms eighteen thirty five. Whosoever shall receive one of such children in my name, said Jesus, receiveth me. And whosoever shall receive me, receiveth not me, but him that sent me. Thus seth the Lord. The heaven is my throne, and the earth is my footstool. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word Isaiah sixty six one and two. The Saviour's words awakened in the disciples a feeling of self distrust. No one had been specially pointed out in the reply, but John was led to question whether in one case his action had been right with the spirit of a child. He laid the matter before Jesus Master. He said, we saw one casting out devils in thy name, and he followeth not us. And we forbade him, because he followeth not us. James and John had thought that in checking this man, they had had in view their Lord's honor. They began to see that they were jealous for their own. They acknowledged their error and accepted the reproof of Jesus. Forbid him not, For there is no man which shall do a miracle in my name that can lightly speak evil of me. None who showed themselves in any way friendly to Christ were to be repulsed. There were many who had been deeply moved by the character in the work of Christ, and whose hearts were open to him in faith. And the disciples who could not read motives must be careful not to discourage these souls. When Jesus was no longer personally among them and the work was left in their hands, they must not indulge a narrow, exclusive spirit, but manifest the same far reaching sympathy which they had seen in their master. The fact that one does not, in all things conform to our personal ideas or opinions will not justify us in forbidding him to labor for God. Christ is the great teacher. We are not to judge or to command, but in humility each is to sit at the feet of Jesus and learn of him. Every soul whom God has made willing is a channel through which Christ will reveal his pardoning love. How careful we should be lest we discourage one of God's light bearers, and thus intercept the rays that He would have shined to the world. Harshness or coldness shown by a disciple towards one whom Christ was drawing such an act as that of John, and forbidding one to work miracles in Christ's name might result in turning the feet into the path of the enemy and causing the loss of a soul. Rather than for one to do this, said Jesus, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. And he added, if thine hand caused thee to stumble, cut it off, it is good for thee to enter into life maimed, rather than having thy two hands to go into Hell, into the unquenchable fire. And if thy foot caused thee to stumble, cut it off, it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. Mark nine forty three to forty five r V. Why this earnest language than which none can be stronger. Because the Son of Man is come to save that which is lost, shall his disciples show less regard for the souls of their fellow men than the majesty of Heaven is shown. Every soul has cost an infinite price, And how terrible is the sin of turning one soul away from Christ, so that for him the Saviour's love and humiliation and agony shall have been in vain woe unto the world because of occasions of stumbling, For it must needs be that the occasions come Matthew eighteen seven r V. The world inspired by Satan will surely oppose the followers of Christ and seek to destroy their faith. But woe to him who has taken Christ's name and yet is found doing his work. Our Lord is put to shame by those who claim to serve him but who misrepresent his character, and multitudes are deceived and led into false paths. Any habit or practice that would lead into sin and bring dishonor upon Christ would better be put away. Whatever the sacrifice, that which dishonors God cannot benefit the soul. The blessing of Heaven cannot attend any man in violating the eternal principles of right. And one sin cherished is sufficient to work the degradation of the character and to mislead others. If the foot or the hand would be cut off, or even the eye would be plucked out to save the body from death, how much more earnest should we be to put away sin that brings death to the soul. In the ritual service, salt was added to every sacrifice. This like the offering of incense signified that only the righteousness of Christ could make the sacrifice acceptable to God. Referring to this practice, Jesus said, every sacrifice shall be salted with salt. Have salt in yourselves, and have peace one with another, all who would present themselves a living sacrifice wholly acceptable unto God Romans twelve. One must receive the saving salt, the righteousness of our Savior. Then they become the salt of the earth, restraining evil among men, as salt preserves from corruption Matthew five thirteen. But if the salt is lost its savor, if there is only a profession of godliness. Without the love of Christ, there is no power for good. The life can exert, no say influence upon the world. Your energy and efficiency in the upbuilding of my kingdom, Jesus says, depend upon your receiving of my spirit. You must be partakers of My grace in order to be a savor of life. Unto life, Then there will be no rivalry, no self seeking, no desire for the highest place. You will have that love which seeks not her own but another's wealth. Let the repenting sinner fix his eyes upon the lamb of God, which taketh away the sin of the world John one, twenty nine. And by beholding he becomes changed. His fear is turned to joy, his doubts to hope. Gratitude springs up, the stony heart is broken, a tide of love sweeps into the soul. Christ is in him a well of water springing up unto everlasting life. When we see Jesus, a man of sorrows and acquainted with grief, working to save the lost, slighted, scorned, derided, driven from city to city till his mission was accomplished. When we behold him inksimone, sweating great drops of blood, and on the cross, dying in agony. When we see this self will no longer clamor to be recognized. Looking unto Jesus, we shall be ashamed of our coldness, our lethargy, our self seeking. We shall be willing to be anything or nothing so that we may do heart service for the Master. We shall rejoice to bear the cross after Jesus, to endure trial, shame, or persecution for his dear sake. We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves. Romans fifteen one, No soul who believes in Christ, though his faith may be weak and his steps wavering as those of a little child, is to be lightly esteemed by all that has given us advantage over another, be it education and refinement, nobility of character, Christian training, religious experience. We are in debt to those less favored, and so far as lies in our power, we are to minister under them. If we are strong, we are to stay up the hands of the weak. Angels of glory that do always behold the face of the Father in heaven. Joy in ministering to his little ones. Trembling souls who have many objectionable traits of character are their special charge. Angels are ever present where they are most needed, with those who have the hardest battle with self to fight, and whose surroundings are the most discouraging. And in this ministry Christ's true followers will co operate. If one of these little ones shall be overcome and commit a wrong against you, then it is your work to seek his restoration. Do not wait for him to make the first effort for reconciliation. How think ye said Jesus. If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety nine and goeth into the mountains and seeketh that which has gone astray? And if so be that he find it, verily, I say unto you, he rejoiceth more of that sheep than of the ninety and nine, which went not astray. Even so, it is not the will of your father, which is in Heaven, that one of these little ones should perish. In the spirit of meekness, considering thyself, lest thou also be tempted Galatians six. One go to the erring one and tell him his fault between thee and him alone. Do not put him to shame by exposing his fault to others, nor bring dishonor upon Christ by making public the sin or error of one who bears his name. Often the truth must be plainly spoken to the erring He must be led to see his heir, that he may reform. But you are not to judge or to condemn. Make no attempt at self justification. Let all your efforts be for his recovery. In treating the wounds of the soul, there is need of the most delicate touch, the finest sensibility, only the love that flows the suffering one of cavalry can avail here with pitying tenderness. Let brother deal with brother, knowing that if you succeed, you will save a soul from death and hide a multitude of sins James ive twenty. But even this effort may be unavailing, Then, said Jesus, take with thee one or two more. It may be that their united influence will prevail where that at the first was unsuccessful. Not being parties to the trouble, they will be more likely to act impartially, and this fact will give their counsel greater weight with the erring one. If he will not hear them then, and not till then the matter is to be brought before the whole body of believers. Let the members of the church, as the representities of Christ, unite in prayer and loving entreaty that the offender may be restored. The Holy Spirit will speak through his servants, pleading with the wanderer to return to God. Paul the Apostles, speaking by inspiration, says, as though God did beseech you by us, we pray you in Christ's dead be ye reconciled to God. Second Corinthians five twenty. He who rejects this united overture has broken the tie that binds him to Christ, and thus has severed himself from the fellowship of the Church. Henceforth, said Jesus, let him be unto thee as a heathen man and a publican, but he is not to be regarded as cut off from the mercy of God. Let him not be despised or neglected by his former brethren, but be treated with tenderness and compassion as one of the lost sheep that Christ is still seeking to bring to his fold. Christ's instruction as to the treatment of the erring repeats in more specific form the teaching given to Israel through Moses. Thou shalt not hate thy brother in thine heart. Thou shalt in anywise rebuke thy neighbor, that thou bear not sin for him the Viticus nineteen seventeen margin. That is, if one neglects the duty Christ is enjoined of trying to restore those who are in air and sin, he becomes a partaker in the sin for evils that we might have checked. We are just as responsible as if we were guilty of the acts ourselves. But it is to the wrong doer himself that we are to present the wrong. We are not to make it a matter of comment and criticism among ourselves, nor even after it is told to the church, are we at liberty to repeat it to others. A knowledge of the faults of Christians will be only a cause of stumbling to the unbelieving world. And by dwelling upon these things, we ourselves can receive only harm. For it is by beholding that we become changed. While we seek to correct the errors of a brother, the spirit of Christ will lead us to shield him as far as possible from the criticism of even his own brethren, and how much more from the censure of the unbelieving world. We ourselves are erring and need Christ's pity and forgiveness. And just as we wish him to deal with us, he bids us to deal with one another. Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven. You are acting as the ambassador of Heaven, and the issues of your work are for eternity. But we are not to bear this great responsibility alone. Wherever his word is obeyed with a sincere heart, there Christ abides. Not only is he present in the assemblies of the Church, but wherever disciples, however few, meet in his name, there also he will be. And he says, if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father, which is in heaven. Jesus says, my Father, which is in heaven, as reminding his disciples that while by his humanity is linked with them, a sharer in their trials and sympathizing with them in their sufferings, by his divinity he is connected with the throne of the infinite wonderful assurance. The heavenly intelligences unite with men in sympathy and labor for the saving of that which was lost, and all the power of heaven is brought to combine with human ability in drawing souls to Christ. End of Chapter forty eight.