Speaking the truth in love … grow up into him in all things, which is the head, even Christ—Eph. 4:15.
What is it to grow in grace? It is to grow in favor with the Lord through an intimate personal acquaintance and fellowship of spirit with Him. To grow thus in grace and not grow in knowledge is impossible; for the very object of such communion is to build us up in a more perfect knowledge and acquaintance with the Lord—to bring us into closer fellowship with the Divine Plan, and to give us the privilege of being "workers together with him" in executing that Plan. If, therefore, we love and obey the Lord and desire to grow in His favor, His written Word is our daily meditation and study; and thus we grow in knowledge—Z '03, 200 (R 3215).
The Christian's mission is to proclaim God's Word; and it should be fulfilled especially from the motive and in the expression of disinterested love. He who so presents the Truth is given such experiences by Christ, our Head, as will enable him to develop in every good work, and grow to completeness in his place and as an heir of the Kingdom—P '36, 64.
Parallel passages: Zech. 8:16; 2 Cor. 4:2; Eph. 4:25; Psa. 32:2; John 1:47; Rom. 12:9; 1 Pet. 1:22; 2:2; 1 John 3:18; Eph. 2:21; 2 Pet. 3:18; Eph. 1:21, 22; 5:23; Col. 1:18, 19; 2:19.
Hymns: 78, 4, 47, 74, 114, 128, 150.
Poems of Dawn, 243: Woman's Mission.
Tower Reading: Z '16, 323 (R 5977).
Questions: What have been this week's experiences in line with this text? How were they met? In what did they result?
THE rights of women—what are they?
The right to labor, love and pray;
The right to weep with those that weep,
The right to wake when others sleep.
The right to dry the falling tear,
The right to quell the rising fear;
The right to smooth the brow of care,
And whisper comfort in despair.
The right to watch the parting breath,
To soothe and cheer the bed of death;
The right, when earthly hopes all fail,
To point to that within the veil.
The right the wanderer to reclaim,
And win the lost from paths of shame;
The right to comfort and to bless
The widow and the fatherless.
The right the little ones to guide,
In simple faith, to Him who died;
With earnest love and gentle praise,
To bless and cheer their youthful days.
The right the intellect to train,
And guide the mind to noble aim;
Teach it to rise above earth's toys,
And fix the heart on Heavenly joys.
The right to live for Him you love,
The right to die that love to prove;
The right to brighten earthly homes
With pleasant smiles and gentle tones.
Are these thy rights?—then use them well;
The holy influence none can tell;
If these be thine—Why ask for more?
Thou hast enough to answer for!
Are these thy rights? Then murmur not
That woman's mission is thy lot;
Improve the talents God hath given;
Earth's duties done—thy rest in Heaven!
"Speaking the Truth in love, … grow up into Him in all things, which is the Head, even Christ."—Ephesians 4:15.
IN PROPORTION as any who seek to know God are led to see His true character, they have confidence in Him. After such have come to the point of full consecration to the Lord, they receive the begetting of the Holy Spirit, and become of the Church class, the sanctified in Christ Jesus, the set apart ones—set apart by the Holy Spirit. Of these the Apostle Paul says, "God hath not given us the spirit of fear." The New Creature must repel every attack of servile fear—which belongs to the flesh, the fallen condition. The new mind must triumph over this natural tendency, must cultivate trust in the Lord.
No man could do more than take away our earthly life. No man can take away our future life. "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body." So the child of God is to be very courageous, knowing that no one can do him harm, knowing that God will not permit anything to come to him that will not be for his good. The enlightened child of God would have no fear, or dread, of eternal torment. He would still have proper fear such as a husband would have toward a wife, or a wife toward a husband—a fear of displeasing or disappointing, and thus losing the esteem and confidence of the companion.
In respect to all the brethren we should have such fear. We should have a filial fear toward God, but not with the thought that He would harm us or torment us or do us violence of any kind, but fear lest we should lose our fellowship with Him. So, then, whatever fear we have of a slavish kind is not from God. Such fear brings a snare. But love, inspired by a true knowledge of God, and begotten of His Spirit, delivers us also from the fear of man, in proportion as this love abounds in us.
God has given us the spirit of love, the spirit of a sound mind, the spirit of power. The Christian knows that "all things work together for good to them that love God." This is to him a source of power, of strength. Circumstances and conditions which would quite overwhelm others, he may expect to have. This spirit is not only a spirit of power, but a spirit of love—a spirit of kindness and gentleness. It is a spirit that loves to do good, to do right, to be helpful. And so the Christian with this spirit of love and of a sound mind becomes more and more Godlike. This enables him to have more and more compassion for those who are out of the way. And as God sent His Son, and as the Son came and provided the blessing of life for all at such a great cost to Himself, so all who have His spirit will strive to bless others.
EVIDENCES OF A SOUND MIND
The fall of Adam has worked ruin to mankind, so that from the crown of the head to the sole of the foot there are none sound. (Isaiah 1:5, 6.) None are sound of mind or body. All are out of the way. "There is none righteous; no, not one." (Romans 3:10.) But in proportion as we receive the Spirit of the Lord, and in proportion as that Spirit of the Lord works in us and develops us and influences all the conduct of life, in that same proportion we receive the spirit of a sound mind.
This soundness of mind will teach us how better to use our bodies. A person of unsound mind may either eat too much or eat what does not agree with him. In proportion as we have a sound mind, it influences what we eat, what we drink, and everything we do; it helps to regulate and control everything in life for us. It gives us broad views of all the affairs of life. It gives us more generous views of mankind. We recognize that mankind are under the curse, and we have a feeling of compassion for them. We have much advantage every way, because God has opened the eyes of our understanding.
This spirit of a sound mind makes us more helpful. We know better how to deal with each other as brethren. We know better how to deal with our children, with our neighbors, with the butcher, with the ice man and with every one else. The Truth does not come to many of those who are naturally soundest of mind, and it takes time for the Truth to bring in a measure of soundness. But we notice that when one receives the Truth in the love of it, it has a healing effect on his mind. He will begin to think more correctly and to act more wisely.
Then he will desire to proclaim the Truth. The Truth is to be spoken humbly, but fearlessly. The Christian is not at liberty to speak contrary to the Truth. If he is a professed minister of the Gospel, when the Truth reaches him, he is not at liberty to continue to preach error just because the congregation appointing him might not desire the Truth. A worldling in that pulpit would have no qualms of conscience. He would say, "I am giving these people the very things they want. They are paying my salary." That would be his attitude because he had not received the spirit of the Truth.
One who had received the spirit of the Truth would say, "I now see that some of the things I have been preaching for years are injurious, dishonoring to God, misrepresenting His character, and more or less turning people away from the Truth. I have been teaching error, the very opposite of what I wish to do; I cannot longer dispense these errors. I am not the ambassador of this denomination; I am the ambassador of God. I am not the servant of this denomination; I am the servant of God, of the Truth. If I should preach error, that which would be contrary to the Truth, I would be guilty before God. I must stop immediately."
Such a person would lose his standing—honor amongst men, favor, influence, etc. But all this is not to be considered. St. Paul says that these things are all but as loss and dross, are but vile refuse, if we can only win a place in the Kingdom. Then we shall have won the "pearl of great price." So, then, the speaking of the Truth is essential to the Christian. In his own heart, of course, he must have it enshrined. When he has received the Truth into his heart, he will esteem it a blessed privilege to speak it.
Our tongue is the most powerful member of our body. Its influence is the greatest of all—the most far-reaching. It may be an influence for good or for injury. The Apostle says that with the same tongue we may praise God and injure men. To speak the Truth, to confess Christ before men, either publicly or privately, is a great privilege. But in order to be a servant pleasing to the Lord, we must speak the Truth in love and without fear.
In this connection the Apostle calls attention to the fact that we are not to expect to be mature in these respects at the beginning of our Christian way. When we first enter the family of God, less might reasonably be expected of us than after we had been in the family for some time. We as dear children of God are to grow in the likeness of our dear Elder Brother, our Pattern, our Head. We are to "grow up into Him in all things." We are to recognize that He is the Head of the Church. And if we are to be members of that Body in glory, we must be developed. We are to mature in the fruits of the Holy Spirit, that we may be qualified and prepared to share in future that glorious Kingdom which is to bless the world.
"EXPRESSION DEEPENS IMPRESSION"
We are to exercise our function of ambassadorship—we are to "show forth the praises of Him who hath called us out of darkness into His marvelous light." And in telling this Message courageously and lovingly we should grow in grace and in knowledge. We are to proclaim the Truth, and at the same time to grow and develop in character. Why attain a growth of character? Because it will make us more like God. "God is love." He has other qualities; but this quality of love is the especially predominating, the overruling quality of His character. God's Justice operates in conjunction with His Love, and His Wisdom would not attempt to carry out any plans that Love would not approve.
And so as we grow, the quality of love should be more and more manifest. The Truth is to be spoken in love. This is one of the things we should attain earliest. We are to curb, to bridle, our tongues. We are to see that our words are loving, kind, gentle. Speaking the Truth in love, we shall not only be accomplishing more for others, but the lesson will also thus be more impressed upon our own minds. It has been well said that "expression deepens impression." Whoever appreciates and speaks forth these things of God in love will receive a blessing in his own heart and mind. In helping others he will be helping himself. "He that watereth shall be watered also himself."
NATURAL QUALITIES THAT NEED RESTRAINT
We see a difficulty in this respect in some of the stronger characters that come into Christ. There are characters that have less combativeness naturally, who would not be inclined to bring force to bear upon others in connection with their ambassadorship. If their Message did not seem to be favorably received, they would be likely to feel, "They do not like this, so I will not talk on this subject." But those who have more combativeness are liable to manifest the force of their disposition in the way they present the Truth. They might be too forceful; they might place the matter before others as an obligation.
But we are to remember that consecration is not now a compulsory matter. It is an invitation. By and by force will be needed. The ones who are now sought are merely those who have the ear to hear; and such need only to have the word of counsel. If any use too great force in presenting the Message, the Great King would not be so well served, and hence would not be so well pleased.
Others may have great approbativeness. They might have pride and wish to show off in the way of language, or in their skill in handling the Sword of the Spirit. They might give out the Message with the idea of rousing in others the thought, "See how much he knows; he is a wonderful digger in the Bible." This seems to be a temptation to many. They seem to like to be in the lime-light, just as others like to keep out of the lime-light. The one might have to force himself in order to go and speak the Truth in public as an ambassador; while the other would have to curb himself somewhat in this respect. The only way for the latter to do is to learn to speak the Truth in humility, in love—the love of the Truth, the love of the brethren. It is God's Plan, we have nothing whereof to boast. We are always to present His Plan in meekness, gentleness, brotherly-kindness, love.
The Apostle Paul urges that we "consider one another, to provoke unto love and to good works." The word provoke here means to stimulate, to call forth. Love is not easily called forth to anger. It is longsuffering. We might say, strictly speaking, that it is not the quality of love that would be moved to anger. Yet righteous anger is not incompatible with love. God is the highest representation we have of love—"God is Love." Yet the Scriptures assure us that God is angry with the wicked every day. His anger is righteous indignation against sin.
Looking to God as the Great Example, we see that His love was manifested toward His creatures in the beginning. It was love for humanity that provided the Garden of Eden with all its blessings and its perfect life, just as for the angels His love provided for all their blessings. But when sin came in, Love stepped back; in other words, Justice was the special attribute of God then manifested. Yet it was for the good of mankind that there should be this punishment for sin. Even here God's Love persisted, though man had by sin become an opponent of God—an enemy of God; and Love was provoked to anger.
The Lord said through the Prophet, "Why have they provoked Me to anger?" (Jeremiah 8:19.) Many Scriptures speak of God's anger. The anger of God has been against sin. It has been resting upon the world for six thousand years. But the Love of God has not been violated by this; therefore Love can be provoked to anger.
"Love is not easily provoked." It required the act of intentional disobedience on the part of Father Adam to provoke God to anger. It was not because Mother Eve was deceived that the sentence came upon the world. The anger of God came upon the world, and the sentence of death was pronounced, because of Father Adam's sin, which was committed with full knowledge. During these six thousand years of sin God's Love has been in abeyance, so to speak, provoked to the point of withholding its manifestation.
But all the while God's character has not changed. He did not cause the diabolical conditions which prevailed in the Dark Ages. Love would never sanction sin. "The wages of sin is death." And everything that goes with death is a part of that penalty, that sentence. But God has permitted these conditions for man's ultimate good. This love of God, held in abeyance, has bided its time to manifest itself to our race.
In due time God sent forth His Son to be man's Redeemer. He came and gave His life a willing sacrifice for human sin. In due time the call went forth to gather the Church. And this Church is being gathered—during this Gospel Age. In due time the Church will be exalted in Kingdom glory. In due time that Kingdom will lift up from sin and degradation all those of mankind who are willing to accept life on God's terms.
CULTIVATION OF LOVE ESPECIALLY NEEDFUL
How earnestly we need to watch and pray, that we may indeed be fitted for our great future work! There is a danger that love will not be sufficiently strong in us; for by reason of the fall sin and selfishness have come to be preponderating influences. These principles, having the ascendency, and operating for six thousand years, have made man very lacking in love, sympathy, brotherly-kindness and long-suffering. Now there is a greater natural tendency toward anger, malice, strife, hatred, than toward love. Consequently, when God accepts us into His family He tells us that one of the first requirements is love. Love must grow in our hearts and minds; it must permeate all our thoughts, words and actions.
The Apostle in speaking of love as respects the Church assures us that if we would be pleasing to the Lord we must develop this grace richly. Those who possess this quality in goodly measure will not be easily provoked to anger. Those who possess little love will be easily angered. The love which the Lord appreciates is long-suffering. This does not mean that there would not be proper occasions for anger in God's people. There should be a feeling of righteous indignation when we see injustice. Why? Because injustice is wrong. God is angry with injustice; and so God's people should have no sympathy with injustice in any form.
If the Lord's people do not cultivate the quality of justice, they will get into that attitude where they will not appreciate justice at all. While knowing what is right and what is wrong, and while appreciating justice, we are to cultivate the quality of love. None can say that his own estimate of justice is altogether right and the other man's is entirely wrong. None can say, "I do not need to cultivate this quality, but my brother needs it." But each should think, "Here is a brother—perhaps he labors under greater disadvantages than I have to strive against. He is a brother of mine according to the spirit. He seems to me to be doing wrong, but I sympathize with him because he probably does not see that it is wrong. On the other hand, it is possible that I may be wrong myself."
LET US HAVE SYMPATHY FOR ALL MEN
God has no sympathy with sin. But He has so much sympathy for the sinner that He has provided His Son to uplift the sinners, and has set apart a thousand years for the work of uplift. We note injustice. We ought to note it. But it is not for us to flay, to inflict the punishments. It is for us to leave the punishments to the Almighty. We are, therefore, to "judge nothing before the time." We see wrongs committed. We say, "I know that to be a crime; but it is not for me to settle with the criminal. God knows to what extent he is responsible; I do not. It is my duty to look at him from the standpoint of sympathy. It is my duty to pray for him and to assist him all in my power—out of his wrong views into right views. But even in this I am to be wise as a serpent, harmless as a dove. I may know that such conduct is wrong, but I cannot know as to the individual—how wrong he may be."
So love looks out and sees that the whole world is in much difficulty through the fall. And love says, "Be gentle toward all—be meek. I am ever to remember that we are in a world of sin, pain, sickness, death." From this viewpoint love will not be easily provoked, but will think kindly and sympathetically of others. So, dear brethren, let us grow up into our glorious Head in all things, until, made perfect and complete, we are "presented faultless before the presence of His glory, with exceeding joy."—Jude 24.
"The time is short! Then be thy heart a brother's
To every heart that needs thy help in aught.
How much they need the sympathy of others!
The time, the time is short!"