Chapter 5
God loved Christ with a perfect love, but we read that “although he had done no violence, neither was any deceit in his mouth, yet it pleased Jehovah to bruise him; he hath put him to grief” (Isa. 53: 9, 10, A.S.V.). What strange language! He had done no evil, he was guilty of nothing, and yet “it _pleased_ the Lord to bruise him.” Is it true that love is tender, the tenderest of all things, and yet can bruise and find pleasure in it? But this is just what happened. Jesus, the innocent Lamb of God, was “smitten, stricken of God.” When we remember Gethsemane, the crown of thorns, the cruel cross, it does not seem an act of love for God to give his Son over to such suffering; yet it was love, truest love. Why did God thus deal with him? It was not because the Father-heart did not feel that agony. It was the only means to an end, and love desired that end so much that it pleased it to make the great sacrifice that out of it might come the infinite joy of a world’s redemption.
There is nothing that brings Christ so close to men as his sufferings; there is nothing that makes men trust in him so much as the story of those last days. If that story were taken from the pages of the Bible, what would Christ be to us? Only a great teacher whose morality was high and wonderful, though to us unattainable; but with this record added, he becomes a Savior and makes his righteousness attainable by us all. Had he not suffered, he could not have brought us to God. How much poorer we should be today without the story of Gethsemane and Calvary, without knowing that “it pleased the Lord to bruise him” and that out of his sighs and tears and groans has flowed into our hearts a fountain of joy and love and tenderness whereby we have been enriched and the angels of God have been caused to sing a song for joy!
If God was pleased to bruise his own beloved Son, need we marvel if he is sometimes pleased to bruise us? If we are sometimes bowed down with grief, if anguish takes hold upon us, if the sky grows dark above us, and if God seems to have turned away, is it any proof that he no longer loves us? Is it not only the proof that God sees something to be accomplished that can be accomplished in no other way, and that he is pleased for the sake of that gain to let us suffer? The things that are worth while come through pain. Joy does not make us stronger nor bring us nearer God; nor does it refine, ennoble, or enrich us. The pure gold comes from the fire only and the tempered steel also must have passed through the flame. God would have us pure as gold and as strong as steel, and to have us so he can not spare the flame. We must pass through the furnace of affliction. We are told that God “doth not afflict willingly nor grieve the children of men” (Lam. 3: 33). It is only that something may come out of it that will be better and more blessed than could have been without it.
We know in reality only what we know by experience. Those who would be instruments in God’s hands to help others must often have a preparatory training-course in the school of suffering; how else could they know how to help others? Brother, sister, has God called you to do a work for him? If so you need not marvel if he lets the rod of pain be laid upon you. If you have hindrances which seem to shut up the way before you, if you have trials that you can not understand, if you have disappointments and perplexities, if you have spiritual conflicts that threaten to overwhelm you, do not think it strange. How can you teach others how to bear such things if you have not borne them? How can you know the way out for others if you have never gone that way? How can you teach others to look for the blessings in these things if you have not their fruitage in your own life? Those who have suffered most can enter most into the sufferings of others.
The successful worker will find that the strength and wisdom that bring him success was the gift of pain, and had not pain brought him strength and knowledge, success could not now be his. Likewise sometimes we must suffer for others if we would save them. So if you would be a worker for God and know how to enter truly into the sorrows and needs of others, you must yourself drink the bitter cup and feel the chastening rod.
After the Lord called me to his work, I endured some great soul-conflicts. In them I suffered inexpressibly. I almost despaired at times, but I look back upon those things now as being the things that made me understand the human heart, that gave me a broader sympathy, and that have since enabled me to enter into the sorrows and needs of others and to minister comfort and help as I could not otherwise have done. Those early sufferings unlocked a thousand mysteries and enriched not only my own life but also the lives of others. Endure these things with patience; for out of them will come to you that which is more precious than gold. If you do not suffer, you can be of little use to those who do suffer. The promise is, “If we suffer with him, we shall also reign with him.”
Abraham suffered in that one supreme sacrifice, but his example of faithfulness in the test has enriched millions of souls. Job suffered not only physical agony but the keenest and deepest of spiritual agony, yet that suffering was only an opportunity for God to manifest his mercy and kindness. How much Job learned of God by enduring through these dark days and how much the world has learned! If we should take out of the Bible the record of suffering and its results that are written there, we should take out of it all that is best and noblest and most helpful and encouraging. How much poorer we should he if the sacred record told only of joy and peace and comfort, if it spoke only of victory and achievement, and told us nothing of the hard road that leads up to them! If the Lord chastises us, it is “for our profit”; if God smites, it is only to enrich; so bear with patience, endure as seeing him who is invisible. Be “patient in tribulation,” drink the cup of your Gethsemane, wear your thorny crown without complaint, endure your Calvary; for unto you is given both to suffer and to reign with him.
TALK FOURTEEN. PUTTING CLOUDS OVER THE SUN
A little boy was walking down the street rejoicing in the possession of a bright new penny. He was going to buy some candy with it. He could almost taste it already, but just then he dropped his penny upon the sidewalk. An older boy seized it and started off. The little boy began to cry and demanded his penny, but the other boy only laughed derisively. It was a mean trick. It spoiled the whole day for the boy, and ever after when he thinks of the incident, he will have an unpleasant feeling. The older boy put a dark cloud over the little fellow’s sun that day, and the shadow will be cast upon him through other days.
A number of persons were sitting in a room talking over a matter. During the conversation one man made a charge against another, comparing him half contemptuously with a man whose conduct had been quite unbecoming. The charge was like a dagger in the man’s heart. He knew it was both untrue and unjust. He was conscious of the uprightness of his conduct. He had always held the other man in high esteem, and to be thus publicly wounded by him was almost unbearable. He made no defense, but he went out of that room with an aching heart, humiliated and wronged. His friend had put a great cloud over his sun. Years have passed, but the darkness of that cloud has not yet all passed away. When he thinks of the injustice, there is still a pang in his heart. He does not feel bitter toward the other; he has forgiven; but the close tie has been broken. He has never since been able to confide in the one who did him such an injury.
A faithful minister had labored for years for souls. He had been successful; he had been a blessing to many. One day a certain person spoke of him half jestingly in a manner that aroused the suspicions of some others who were present. These suspicions grew until they became whispers, and the whispers grew till they became open charges. The minister could not prove them to be false. They hindered his labors. They bowed down his head with sorrow. Some one had put a cloud over his sun and over his name, and for years the dark shadow of it rested upon his life.
How easy it is to put a cloud over some one’s sun, to make some life dark that might have been bright! It may seem only a little thing, but sometimes a little cloud can make a dark shadow. We may not see either the cloud or the shadow, but the heart that is darkened both sees and feels. How many times parents, by unkind words or actions, becloud their children’s sky! One way in which parents do this is by telling the faults of their children to visitors, in the presence of the children. There is scarcely anything more disheartening to a child than this. He feels humiliated and hurt. He feels, and justly feels, that he has been mistreated. It sinks down into his soul and rankles there. It discourages him, and if it is often repeated he comes not to care if he is at fault. Constant reproof and faultfinding make a child’s life gloomy and sad. That is not the way to cure faults; it is the way to make them worse.
I once knew a young saint who had a rich experience of salvation. A certain relative who opposed her religion began finding fault with her and kept doing so at every opportunity. The result was that that young life was beclouded and a deep melancholy settled down over her. Her cheerfulness gave way to sadness and moroseness. The song of joy, once so often upon her lips, was stilled. Some one had put a cloud over her sun, and her life was never what it otherwise might have been.
Children may darken the hearts and lives of their parents. How many times is the mother-heart or father-heart grieved by the conduct of the children! It may be that they are only thoughtless, or they may be disobedient and wilful. Young people, cherish your parents, try to make their lives as bright as you can. They have many cares. These are enough for them to bear without your adding a single one. When you have grown older and they have gone out of your life, you may look back with a pang of regret at the times when you caused their hearts to ache. Brighten their lives while you may; then when you look into the open grave where Father or Mother is being laid to rest, your conscience will not smite you.
We are told that “no man liveth unto himself.” There is a circle of influence about our lives that affects every other life that we touch. We brighten or darken the lives about us. We lighten or make heavier the burdens of others. Every unkind word or look makes a shadow on some life. Every slighting remark, every sarcastic fling, every contemptuous smile, puts a cloud over somebody’s sun. Lack of appreciation has darkened many a life. How much better it would be to take away the clouds, to banish the gloom! You can do this just as easily as you can bring clouds. It is just as easy to speak kind words as to speak unkind ones, and you will feel much better over it yourself. You can encourage and help, you can speak words of appreciation. When people please you, let them know it. When people do well, or even when they try to do well and fail, you can show that you appreciate their efforts. You can be cheerful and courteous and kind. That will make sunshine for others. There are enough clouds in life at best in this world of sorrow. Be a sunshine-bearer. Drop a little good cheer into every life you touch. No matter what you are by nature, you can form the habit of being cheerful and encouraging. Even when you have heavy burdens yourself, you can be encouraging and helpful to others.
Do not let your troubles be mirrored on your face. One’s face can smile and his words can be cheery if his own heart does ache. I am not writing a mere theory. I know what pain and gloom and heaviness are. I know what burdens are. During the first few months of my illness every one knew how I felt. My face told the story without words. I finally saw that that would not do, and deliberately set to work to get the gloom out of my face and out of my words. You who read what I write know something of my success. You can do the same.
TALK FIFTEEN. WHAT IS YOUR WORD WORTH?
Everything is measured by some standard of value. Material things are measured by length, breadth, weight, density, usefulness, or intrinsic value. Character also has its standard of measurement. Some people are valued more highly than others, whether in the community, in the church, or in the nation. People are valued, not for their physical size or weight, but for their abilities and more especially for their characters. In a Christian the special thing of value, and the only special thing, is his character. If one’s character is not of a higher and better quality than that of people in general, one has no right to the name Christian.
The quality of ones character is indicated in various ways. One’s words are generally a clear index to one’s character. A person is judged by them, and his value is reckoned by the reliance that may be placed upon his word. We know some on whose word we fully rely. If they tell us anything, we believe them. If they make us a promise, we do not expect it to he broken. We rely upon them because they have shown by their conduct that they themselves place a high value upon their own word. Of such persons it is often said, “If he says it is so, it is true,” or, “If he makes a promise, he will fulfil it.” Such men wield a strong influence in a community. People can easily believe and trust in their character. It is a sad fact that such individuals are the exception rather than the rule, even among professed Christians. How many times promises are made only to be broken or forgotten! This is a grave matter and marks a serious defect in Christian character. We should never make a promise unless we fully expect to fulfil it, and we ought to feel under deep obligation to keep our promise. If we are careless and neglectful of this, it is sure to lower us in men’s esteem, and we shall be cheapened and discredited.
Hasty Promises.
Many times promises are made hastily. The person does not stop to consider what he really is promising; he does not weigh its meaning. He says, “Yes, yes, I will”; but later when he thinks the matter over, it looks different to him. He is sorry that he made the promise, and begins to look for some way out so that he will not have to fulfil it.
These hasty promises are just as binding as any others. If we ignore them and do not make our word good, the persons to whom we have made them will have just reason to condemn us. It is easier to make promises than it is to fulfil them. Beware of making haste to promise. Think about the fulfilment. Think whether you really want to do, or really will do, what you promise. Consider your promises binding. Have the fear of God before you just as much in this matter as in other things. If you wish people to value your word, you must show that you value it yourself. If you do not value it enough to keep it, do not expect others to value it. If you value your word, it will make you careful about your promises—careful in making them, careful in keeping them.
Do not make rash promises. Consider what you are promising. Is it something that you can perform? Consider your ability and what things may hinder. Have you any just reason to suppose that you can fulfil it? Would it be wise for you to do it? Would it be best? Have you made other promises that will conflict with it? Remember that when you once promise, if you do not keep your word your failure leaves a shadow upon your character in the mind of the one you promised unless there is some good and sufficient reason to excuse you in his sight.
Do not make careless promises. The Bible tells us that in our planning we should say, “If the Lord will”; that is, we should take in to consideration that the unexpected may happen. We do not know the future; therefore we ought not to make our promises too positive. We ought to qualify them so as to allow for hindrances.
We ought to be honest in making our promises. Many promises are made when there is no intention of carrying them out. Many people, rather than to say no, will promise and then refuse to perform, thereby making themselves liars. They have not manhood enough to refuse and honestly tell why, so they make a promise and break it. That is the coward’s way out. It is the dishonest way out.
Some people say, “If the Lord wills, I will do so,” when they do not consider the Lord in the matter at all, but simply mean, “If I do not change my mind.” Do not throw the odium on the Lord. If you think you may change your mind, do not commit yourself definitely. If you are not fully decided, do not be afraid to say that you do not know what you will do. Be honest enough to let the other know the state of your mind. Be honest in making promises; be honest in fulfilling them.
Fidelity to Promises.
Do not make too many promises. He who is too free to promise, places little value upon his promises. He forgets them readily or lets some trifle hinder the performance of them. He always has a ready excuse to ease his conscience and to release himself from the obligation. This indicates a want of character, a lack of real sincerity.
When you make a promise, do not forget it, do not break it. Never disappoint people when you can help it. They feel disappointment as keenly as you do. There is an old saying that “promises are like pie-crust—made to be broken.” Are your promises of the pie-crust variety?
Possibly you have heard the story of the old deacon. A man came to him one day to endeavor to get him to fulfil a promise that he had made. The deacon refused. The other urged and entreated him, but still he refused, and finally said, “The Bible says that we should let our words be yea, yea, and nay, nay; and my words are so.” “Yes,” quickly retorted the other, “when you are asked to make a promise, they are yea, yea; but when you are asked to fulfil it, they are nay, nay.” This is one brand of yea-and-nay Christians, but not the kind in whom God delights or man trusts.
When you make promises, keep them. They are a test of your character. I do not mean that you should be under bondage to your promises. Sometimes we fully believe we can and will perform them, but later find that it is impossible. In such a case we should explain matters and so relieve the mind of the one to whom the promise was made and show him that the failure to make good our word is not due to neglect or unwillingness. Keep your business promises. Many persons get into debt and promise to pay and then just let things drift along. This is wrong. Pay your debts when you agree to, or give a reason for not doing so, and let it be a reason, not an excuse. If you promise to do work for some one, do it. Keep your promise if you must sacrifice to do so.
Many parents are very careless and inconsiderate regarding their promises to their children. Children will “tease” for things if allowed. Too many times parents make promises that they do not expect ever to fulfil, just to be rid of the children’s asking. Children soon learn the value of such promises, and they learn the value of your character. Do not lie to your children; do not make promises to them unless you mean them. If you make promises to them and then are not able to keep them, value your word enough and their respect enough to explain to them the reason.
Reader, what is your word worth? What value do you place on it? What value do others place on it? What value does God place on it? God wants you to “speak the truth, and lie not.” Your standing, your influence, your usefulness—all depend upon your faithfulness; and if you are faithful, you will be faithful to your promises. Think seriously over these things. If you are at fault, set about to amend. Such a fault will be a blight upon your life and upon your character until it is corrected. When the Psalmist pictures a righteous man, he says that he “sweareth [promiseth] to his own hurt, and changeth not.” Are you that sort of righteous person?
TALK SIXTEEN. HOW TO KEEP OUT OF TROUBLE
Old Uncle John was not so spry as he had once been. There were only a few black hairs left among the many gray ones. His limbs were shaky and his steps faltering. He was “no good for work any more,” he said; but there were two things that he kept on doing right along: he seemed to be always smiling and he seemed to be always praising the Lord. “Happy John,” people called him, and he certainly deserved the name. He did not seem to have much of this world’s goods to make him glad. His lot in life did not appear to be more than usually pleasant, nor was there anything in the way of external evidence to show whence his happiness came. I had often sat and gazed upon his placid face lifted in devotion to God. He never seemed to get into trouble. No matter what happened, Uncle John seemed to have no part in the trouble. With others, troubles came and troubles went, but Uncle John still smiled and praised the Lord.
One day I was standing outside the meeting-house with a little company of brethren, when Uncle John came walking out, smiling as usual and praising the Lord. One of the brethren said to him, “Uncle John, how does it come that you are always so happy and never seem to get into trouble?” He stopped and looked at the speaker with a broad smile, and answered, “I just praise the Lord and mind my own business.” He turned and walked away, but his words lingered in my ears and were indelibly impressed upon my memory. His secret was very simple, but very effective. And thus he went on smiling, praising the Lord and minding his own business, and he was “happy John” even to the end. Many years ago he went to his reward, but the lesson that I learned that day has never been lost.
Uncle John’s rule for keeping out of trouble seemed very simple. It looks very easy to mind one’s own business, but it is one of the hardest things in the world to do, because it is one of the hardest things in the world for us to be willing to do. The Scripture says, “Every fool will be meddling,” and it is so hard for some folks not to act like fools, anyway in this particular respect, even though they are ever so wise. The affairs of others are so interesting to them! This is a very human trait, but it sometimes leads to unpleasant consequences.
God knew the failing of people on this line, so he said, “Study to be quiet, and to do your own business” (1 Thess. 4: 11). You have, no doubt, studied a great many lessons, but have you studied this particular one? It is evident that many have not yet learned this if they have studied over it. Probably they did not know that it requires studying. Possibly they never thought of it as being an object for study. But it is. We shall never graduate in the school of wisdom until we study this lesson and learn it thoroughly. “Study to be quiet and to do your own business.” That is the lesson. Have you learned it? Some folks are always talking, talking, talking. There seems to be no end to their talk. When people talk so much they are sure to talk of some things that should not be talked of. Some people can not keep an experience of salvation because they talk too much, and as a result they have a great deal of spiritual trouble that might be avoided. But, then, they are so interested in their friends and neighbors! How can they help talking about them? Why, just let them spend their time in studying to be quiet. Let them give themselves a few lessons in minding their own business.