Chapter 10
When the heart does not hear and feel, there is always a reason. One reason is self-will. People do not like to be told what to do. They like to be masters of themselves. God’s government demands complete surrender of self-will and must of necessity do so. If we will be his servants, it is not for us to choose what our lives shall be, nor what we shall say, nor what we shall do. It is his right to command; it is our part to hear and to obey. To hear and then to heed just as we please is setting up our authority above his. The two ideas of service and self-will are opposed the one to the other. Self-will always means rebellion against God’s will. Therefore if a person chooses what he will do, and leaves undone what he finds distasteful, he, and not God, is the master. This self-willed disposition is very noticeable among nominal professors of religion. They profess to be God’s servants, and yet they set their wills not to do certain things that they ought to do, or else to do certain things that they ought not to do. They have their minds and hearts set in the matter. When they hear the Word of God preached on matters predetermined by them, it falls on unhearing ears. There is no response of the heart.
Another reason is love of ease—indolence. People hear the voice of duty, but they do not respond to it because they do not wish to make the necessary effort. They do not let their hearts be pressed by a sense of duty on that particular point, because to obey they must arouse themselves from their indolent attitude.
One symptom showing that the heart does not hear is unbelief. One reason why the Jews did not believe Christ was because their hearts were so hard, and that is one reason why people do not hear the gospel in these days. This is not confined to non-professing sinners; it is a very common thing among church-members.
Reader, how is it with you? Are you one of those who have the connection broken between the ears and the heart? or have you listening ears and a feeling heart? When you hear the Word of God preached on certain subjects, can you slight it? or does it sink deep into your conscience and take hold there and produce fruit in your life? Are you ready to live by every word of God? Or do you want to take only that which suits your views? If the latter is true in your case, you are in a dangerous condition. God has the word preached, not simply to entertain people, but that they may obey it. The soul who delights in God’s will does not have to be compelled to listen, nor does he have to be compelled to obey; he is ready both to hear and to obey. If there is something wrong with the connection between your ears and your heart, you had better get one of God’s “trouble men” to look after it at once; or, better still, go direct to God and have the connection remade. Get your heart taught to feel as it ought to feel, and to respond as it ought to respond. Be not a hearer only, but be a doer of God’s Word.
TALK THIRTY. FRET NOT THYSELF
To fret means to chafe, to be irritated, to be uneasy, to be troubled and bothered. It is just the opposite of peaceful, trustful rest. Jesus has promised us rest to our souls, and we may have this rest. We can not have it, however, if we give place to worrying and fretting. God’s purpose for us is that we shall have calmness and soul-quietness, even in the midst of tribulation. He has said, “My peace I give unto you.” He followed this by saying, “Let not your heart be troubled, neither let it be fearful” (John 14: 27). (These and all following quotations are from the American Standard Version.)
It is not God’s will that we be continually worrying. This world is full of things that are not as they ought to be, and if we are to be happy and peaceful we must adjust ourselves to circumstances and learn to be happy in spite of the things that are displeasing to us, that are not as they ought to be. We can never be amidst ideal conditions in this world.
Fretting is like sand in a bearing; it is likely to make all sorts of trouble. It will use up the energy that we ought to be using for something else; it will keep our physical and spiritual nerves on edge; it will spoil the tranquility of our lives; it will mar our peace and take the sweetness out of our devotions.
Some people are always worrying about the wrongdoings of others. They fret and grieve, and can not remove the subject from their minds nor the burden from their hearts. The Bible says, “Fret not thyself because of evil-doers” (Psa. 37: 1). Many people choose to do wrong; many people do wrong to themselves and to others, including God’s people. Of course, we can not rejoice over this, but we should not let it spoil our own lives. We should not fret about it. We should have a proper concern for the welfare of their souls, so that we shall earnestly pray for them and do all in our power to cause them to do better, but this is very different from being fretful, from worrying and bothering ourselves continually. If we keep our eyes on the wickedness of others and continually grieve over it, we shall have no time to be joyful ourselves, we shall have no time to live our life with God.
Psalm 37 further says, “Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass” (v. 7). What all of us need to learn is to let God bear his own responsibilities. He tells us what to do in the first part of the verse—“Rest in Jehovah, and wait patiently for him.” If evil-doers prosper, if they seem even more prosperous than the righteous, if they seem to get along without trouble, we should not be bothered over that. That is God’s business. We see a great many evil things going on, and we should like to stop them. They grieve us in spirit, and this is but natural. But we ought not to fret ourselves over them. There is a vast difference between godly concern and human worry, and we need to learn this difference clearly. To be concerned about such things, and to pray earnestly for God to overcome them and put a stop to them, is all very well; but when it comes to fretting over them and worrying and being bothered, this is quite another thing. We should never let these things mar the peace of our souls. God means for us to have peace and be thankful right here in the midst of all this wickedness.
He tells us why we should not fret. “Fret not thyself; it tendeth only to evil-doing” (v. 8). Fretfulness has a tendency to make us doubt God and his wisdom: how natural for us to think that if we had the power that he has we would put a stop to such things. It has a tendency to make us murmur and to be dissatisfied. It is likely to discourage us; and when we are discouraged, we are likely to murmur against the way things appear to be going. Fretfulness is almost certain to take the sweetness out of our hearts and out of our communion with God. It will lead to a loss of spirituality. It will rob us of spiritual tone.
When we are fretting we may think that we are doing the best we can, but we are not. We may think that we can not help fretting, but we can. There is a way in which we may possess control of ourselves and cast the burden of the responsibility upon God, and he will bear it if we do thus. We have to decide that we will be happy no matter what happens, no matter what the conduct of others may be, no matter what obstacles they place in our way, no matter what burdens they may throw upon us. We will be happy anyway, because God has willed that we should be happy. If we see things going wrong we should take the burden to the Lord, saying: “Lord, thou must bear the responsibility of these things. My shoulders were not made to bear these burdens. They are thine. I give them over to thee. If anything is to be accomplished, thou must do it.” Then we must take our hands off. We must let the thing go, treat it as something that is none of our business, and let God handle the situation.
Again, he said, “Neither be thou envious against them that work unrighteousness.” It is so easy to look upon those who are rich and who are not using their money for God, and think, “I wish I had their money; how much good I might do with it!” Or perhaps when we see talented people of the world, we might say, “Oh, if I had the ability they have, I would use it for the Lord!” God does not want us to do this; that is, to envy them their riches or their talents. It is all right for us to wish that we had more money or greater talents to use for the Lord, but it is not right to be envious of others. Even wishing that we had more is a waste of time. The thing that is important is that we use what we do have.
If we are given to letting ourselves worry and fret over things that others do toward us, it is often an incentive to them to try to make us trouble. We see a good illustration of this in the life of Hannah. Elkanah had two wives. Peninnah had a number of children, but Hannah was childless. Peninnah took advantage of this to reproach Hannah, and it is said she “provoked her sore, to make her fret” (1 Sam. 1: 6). There are some people who delight in twitting others about some fault or physical defect, or because of lack of ability or something of that sort. If they see that this causes us to fret, it only increases their desire to provoke us. Then again, some people like to make sport of others, and tease them; and if they see that some one can not hear it well, if it frets him and worries him, this only increases their delight. I have heard such people say, “I just like to tease So-and-so; he can not stand it at all.” Saints, of course, should never do such a thing as that; they should have more regard for the feelings of others. But sinners will do such things. We may expect it. Therefore, the thing to do is to learn not to fret over it, but to submit our ways to God and bear it patiently.
Never allow yourself to fret over anything. Fretting never helps. It always hinders. Learn to commit these things to God. Cast your burdens upon him—and do not try to bear his burdens. Learn to be happy in spite of your difficulties. Keep your own soul-life separated from these troublesome things. God will help you, and you can make a success. He commands you not to fret, and he will give you grace to keep from doing it.
TALK THIRTY-ONE. BEING EASILY ENTREATED
Not long since I saw in the report of a meeting a statement something like this: “The brethren were easily entreated, and so all personal difficulties were easily settled.” One of the greatest problems that ministers meet and one that requires the most patience and wisdom is the problem of settling personal difficulties. These difficulties are often found existing between those professing to be Christians. And sometimes they are very hard to get settled. There is just one reason for this: those involved are not “easy to be entreated.” James tells us that this is a quality of that “wisdom that is from above.” The quality of being easily entreated is a mark of true piety and of a Christlike spirit. Where it is wanting, spirituality is always below normal. It is not hard to settle troubles if people want to have them settled; for if they really want them settled, they are willing to settle them the right way. Peace and harmony mean more to them than any other consideration, except truth. Division and discord can not exist unless people are willing to have it so; that is, unless one or both parties place a higher value upon something else than they do upon peace and harmony.
Abraham is an example of a man who is easily entreated. When strife arose between his herdmen and those of Lot, it grieved him, and he said to Lot, “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren” (Gen. 13: 8). He therefore proposed to give Lot his choice of all the land and to take what was left.
What does it mean to be easily entreated? It means to be kind and just and reasonable and self-sacrificing in one’s attitude toward others. The man who possesses this quality habitually manifests this temper in his life. There are those who are very tenacious of their rights. They feel that people do not respect those rights as they should; so when any question involving them arises, they feel as though they must “stand up for their rights.” They often lose sight of everything else; kindness, mercy, forbearance, patience, Christlikeness—in fact, nothing counts but their rights. Their rights they will defend; and very often their rights prove to be wrongs, or in insisting on their rights they do that which wrongs others. Really spiritual people are not so particular and insistent concerning their rights. They would far rather sacrifice their rights than to contend for them, unless something vital is involved, which is rarely the case. When a spiritual man is compelled to defend his rights, he will do it in a meek and quiet way, a way that has in it nothing offensive or self-assertive. When they were about to scourge Paul unlawfully, his only assertion of his rights was to quietly ask, “Is it lawful for you to scourge a man that is a Roman, and uncondemned?” (Acts 22: 25). But there are those who will not yield in the least; they know their rights, and they will not yield to anyone! Very often their rights would look quite different if such persons possessed more of the spirit of Christ.
Things sometimes look very different to different people, and no amount of talking and arguing will make them see alike; and the more of such there is, the further apart people drift. That is the reason so many church troubles are always _being_ settled but are never _really_ settled. The trouble is in the hearts. The members are not willing to be entreated. Let them get their hearts warm toward each other, and be filled with the spirit of brotherly kindness. Until such is the condition, one might as well try to weld two pieces of cold iron. As before stated, when people desire unity and harmony they can have it. But they must desire it enough to be willing to sacrifice for it all those things that prevent it.
Another thing that hinders is self-will. So many people like to have their own way. If others will do their way, such persons can be very gracious and kind; but if they do not have their way, they manifest a very different disposition. They are ready to “balk”; their kindness is gone; they become stubborn; if there is trouble, they are very slow to yield. It is very hard for them to submit even when they are convinced that they should do so. When they do seem to yield, it is often only an outward yielding, the heart remaining the same. How much trouble this self-will makes, and how different it is in spirit from him who said, “Not my will, but thine, be done”! We are commanded to submit ourselves one to another. When we demand that all the submission be on the part of the other person, it shows that we are self-willed, that we care more about having things go our way than we do about having them go right, or than we care to manifest a Christlike disposition.
Still another thing that prevents our being easily entreated is pride. A lady was recently talking with me about a conversation she had just had with some other ladies. She had been advocating a certain doctrine which they did not receive. In speaking of it she said: “I grew a little warm in the discussion of it. I did not mean to let them best me.” So many people have this disposition. They will not be “bested.” They will hold to their position even when they are in the wrong, and know it. If they did not take such a position, they might acknowledge the other to be right; but when they have taken the stand, they will not yield. What is the trouble? Pride in the heart is the secret. This disposition always has its root in pride; humility never acts in this way. Pride keeps people from acknowledging truth; it keeps them from changing their attitude. Pride of opinion keeps them from being willing to listen patiently to others who differ with them. Pride is at the root of many church and personal troubles; pride is what they feed on, and the only way to cure them is to get rid of the pride.
The minister who would settle such troubles has need to look for one or more of these three things. He may expect a search to disclose either selfishness, self-will, or pride; for if the trouble is not easily settled, he may be assured that some or all of them are in the way. His task, then, is not so much to get at what seems to be the trouble, as to give attention to these underlying things which are the life of the trouble. No trouble is truly settled till these elements are purged out of the heart.
O brethren! what we need in all the churches and in every heart is that “wisdom that is from above” (Jas. 3: 17). We are told that it is “first pure.” By wisdom James does not here mean what we usually mean by that term, but in it he includes the whole of the gift of God that comes to us in our salvation. It is “first pure,” then as a natural consequence of that purity it is “peaceable.” It loves peace; it seeks to be at peace with all. It is “gentle.” That gentleness which was manifested in the life of Jesus reveals itself anew in the hearts of those who are “first pure.” Love has no harsh words, no harsh feelings. It is full of mercy and easy to be entreated. Where this heavenly wisdom abides, there will not be a disposition to assert one’s own rights, to be self-willed, or to hold fast to one’s own ways; on the contrary, if its blessed presence fills our souls, we shall be merciful, kind, forgiving, long-suffering, pitiful, and we shall have the same tender feeling for our brother who has done us wrong as the father had for the prodigal. We shall be ready to run to meet him. We shall be ready to forget all the past. Our hearts will be filled with joyfulness at the expected reconciliation. O brethren there is nothing needed quite so much today and every day as that heart-quality that makes people “easy to be entreated.”
TALK THIRTY-TWO. FOLLOWING “WHITHERSOEVER”
One day as Jesus was passing along the highway, a man said to him, “I will follow thee whithersoever thou goest” (Luke 9: 57). This man no doubt was greatly impressed by the wonderful works and noble character of Christ. He thought that companionship with such a man would be full of blessing and richness. Just to see and hear would be worth any man’s time and effort—to hear the gracious words that came from His lips would enrich mind and heart; to see the mighty works done would inspire. To him it seemed to be one of the most desirable of all things. Christ’s answer to him, however, showed that following Him might well mean something more than this man had ever considered. His way did not always lead through pleasant places; His path was not always to be rose-strewn; not always would the multitude look on Him with favor. Whether this man followed Jesus we are not told, but following evidently meant more to him now than it had meant before.
There are many today who, like that man of old, say, “Lord, I will follow thee,” with no clear idea of what it means. It was not hard to follow him when the multitude shouted, “Hosanna!” and threw palm-branches before him. It is easy for us to follow him today when his cause is popular, when people are proclaiming the truth of what we teach and approving of our service. It is no task to follow when it brings praise and admiration. It is no task to follow in the calm after his “Peace, be still,” on Gennesaret. Who would not follow gladly to the mount of transfiguration to behold his glory? But to follow him “whithersoever” means more than this.
It is our privilege to share in his glory, his triumph, and his exaltation; but if we have a part in these, as true followers we must also follow him in his humiliation. Are we willing to follow him when the multitude laughs and mocks at him? when his cause is unpopular? when for praise we have reproaches? when for smiles we have sneers? Then comes the test whether we will follow him all the way.
On one occasion, after he had preached, the multitude forsook him and only the Twelve were stedfast. In these days many are offended at the Word. Are we willing to accept it all? Are we willing to listen to it all? Are we willing to obey it all? God wants “whithersoever” men and women, who will hear the whole Word, believe the whole Word, and obey the whole Word. If we shrink from obedience to any part, we lack just that much of being “whithersoever” disciples. Christ lived a dedicated life; he was dedicated to his Father’s will and accomplished his work; he gave himself solely to this. He allowed nothing to come between him and the fulfilment of God’s purpose. With him nothing counted except that he should finish his work.
There is a purpose, a moving purpose, in every life. There is one thing above all other things that is the chief purpose of our life. In many cases that purpose is to please self, to follow out a course of our own choosing. The dominant purpose in the heart of every true follower is the same as it was in the life of Christ—to do the will and work of the Father. He who shrinks from either may hesitate to call himself a true follower. Christ sacrificed all, even his life. A “whithersoever” follower has the same spirit of sacrifice; he will not withhold himself nor that which is his. The early church rejoiced “that they were counted worthy to suffer” for Christ. Let us today look into our own hearts and see if we are animated by the same spirit. That spirit is a very different spirit from that which is seen in those who are offended by a word or a look and who are ready to resent the slightest act that encroaches upon their rights. How empty the claim of many who profess to be real followers! They follow where it pleases them, but as soon as something happens not to their liking, they are ready to draw back.
Christ had not where to lay his head. We have no record that he ever owned anything save the clothes he wore. A “whithersoever” follower is not ashamed of the poor; and if he himself is poor, he is not ashamed of his poverty. But Christ was not always poor. We read that “he became poor.” He sacrificed that others might be enriched. The same spirit of sacrifice will make us willing to sacrifice what we have for the enrichment of others. If there were more “whithersoevers” among us, we should not hear of ministers’ being kept out of the work through lack of support or a lack of funds to carry on the Lord’s work. Think of a stingy “whithersoever”! Can you imagine such a combination? Yet many professed followers fail in their duty to give to the cause.
Let us bring the question home to ourselves. Let us examine our hearts and lives. Are we willing to follow Christ all the way, even when we are rejected by our friends and relatives, through sneers and revilings? We might be willing to walk on the waters with him, but how about Gethsemane? We may be willing to eat of the loaves and fishes, but are we willing to go with him to the palace of the high priest? We might drink of the wine of Cana, but will we wear the thorns? We would gladly sit with him on his throne, but will we bear the cross with him to Calvary? We can easily follow him where the way is easy and when our emotions are exalted and our hearts full of praise, but will we follow him when the skies grow dark, when we are troubled, when bitter trials come, when it takes courage to face what is before us? Let us decide to be true when the way is strewn with stones or hedged with thorns, when the clouds hang low as well as when all is bright and encouraging. Let us cast away all shrinking, and say from our hearts and by our lives, “I will follow whithersoever thou goest.”
TALK THIRTY-THREE. PAUL’S PERSUASION