“BECAUSE THE DAYS
ARE EVIL.”
“See then that ye
walk circumspectly, not as fools but as wise, redeeming the time, because the
days are evil.”-Eph.5:15.
THE WORD
“circumspect” is from circum, signifying around, and spectus, signifying
to look, to watch. The true Christian pathway is so narrow, so beset
with tests and pitfalls and wiles of the evil one that, if we walk carelessly
even (not to say wickedly), we will be in great danger of mishap. It requires
not only that we look all around at every step, but more than this, it requires
that we be wise,-wiser than our fellow creatures of earth-wise with the wisdom
that cometh from above, which is pure, peaceable, loving; yet first of all
loyal to the Lord and his Word.
At a center to which flow by mail the records of the trials and difficulties
through which many of the Lord’s people are called to pass, we are in position
to know that their trials are now more numerous and more severe than for a long
time at least. Appeals for prayer on their behalf and for counsel respecting
the way of the Lord come by nearly every mail from tried ones who are
anxious to “walk circumspectly.” These are gladly answered, to the best of our
ability,-pointing out the Scriptural lines that must guide all who would walk
with the Lord.
We now wish to call attention to some general principles, applicable to every
member of the body of Christ, at every time; and especially necessary to be
remembered arid practiced at the present time, because of the special activity
of our Adversary;-“because the days are evil.” For it would appear that, as in
the “harvest” of the Jewish age, so in the present “harvest” of the Gospel age,
opposition prevails not only in the synagogues, from the Scribes and Pharisees,
but in the home circle-between parents and children, and husbands and wives-and
among the Lord’s people. And in proportion as the Adversary seeks to stir up
strife, let each of the consecrated be the more on guard to give no avoidable
offence either in word or deed. “Walk circumspectly, . . . because the days are
evil,” -days of special trial and testing.
HELPFUL RULES FOR OUR DAILY LIFE.
The rules we have to suggest are as follows:-
I. Let each resolve to mind his own business.
The Scriptural injunctions along this line caution us not to be busy-bodies in
other people’s affairs. Everyone of experience in life has learned that this is
a good rule; yet few walk by this rule, circumspectly. If we have not
sufficient of our own business and of the Lord’s service to fill our hands and
moments and mouths, there is something wrong with us that needs careful prayer
and study of the divine Word to set right.
This does not mean that we should be indifferent to the welfare of others under
our care, or for whom we are in any degree responsible; but, even in doing for
these we should be careful to recognize their rights and the rights of others,
and specially careful not to exceed our own rights. Let us never forget that
justice must govern in our interferences with the affairs of others, though
we may not require full justice in respect to our own interests, but exercise
mercy.
II. We should exercise great patience with others and their faults-more than in
dealing with ourselves and our own short-comings.
When we remember that the whole world is mentally as well as physically and
morally unsound through the fall, it should make us very considerate for their
failings. Since the Lord is graciously willing to cover our blemishes with the
merit of the precious blood, we cannot do less than be “very pitiful” and of
tender compassion towards others;-even though their failings be greater or
different from our own. This general rule is specially applicable to your own
children. Their defects to some extent came from you or through you; hence, in
dealing with their faults, you should do just as in correcting your own
faults,-earnestly, rigorously, for their correction in righteousness, but
sympathetically, mercifully, lovingly.
III. Do not be touchy and easily offended. Take a kindly, charitable view of
the words and acts of others. A trifling slight or rebuff could well be passed
unnoticed-covered with the mantle of generosity and love. A serious offense
should be assumed to be unintentional, and inquiry should be
kindly made in words that would not stir up anger, but in “speech seasoned with
grace.” In a majority of cases it will prove that no offense was meant.
This rule in the Scriptures comes under the instructions not to indulge in
“evil surmisings,”-imagining evil intentions and motives behind the words and
acts of others. “Evil surmisings” is ranked by the Apostle as contrary to the
words of our Lord Jesus, opposed to godliness, and of the same spirit as envy
and strife-of a corrupt mind, works of the flesh and the devil.-I Tim.; 6:3-5;
Gal. 5:19-21.
The other side of this subject is brought out by the Apostle’s injunction
respecting the elements of the spirit of love, of which God’s people are
begotten and which they are to cultivate daily,-the development of which is one
of the chief proofs of their being “overcomers.” He says, “Love suffereth long
and is kind, . . . is not easily offended, thinketh no evil, . . . beareth
all things, believeth all things [favorably], hopeth all things, endureth all
things.”
It may be urged that such a disposition would be imposed upon frequently, by
the evilly disposed. We reply that those who possess this spirit of love are
not necessarily obtuse nor soft: their experiences in cultivating this degree
of love have served to develop them and make them of “quick understanding in the
fear of the Lord.” They will be cautious where there is even the
appearance of evil, even while avoiding the imputation of evil intentions until
forced to concede them by indisputable evidence. Besides, it would be better
far to take some trifling risks and suffer some slight losses, many times, than
to accuse even one innocent person. And the Lord who has directed this course
is abundantly able to compensate us for any losses experienced in following his
counsel. He is both able and willing to make all such experiences work together
for good to those who love him. He places obedience to his
arrangements first (even before sacrifice) saying, “Ye are my disciples, if
ye do whatsoever I command you.”
Whoever neglects the Lord’s commands along this line
of “evil surmisings” weaves a web for his own ensnarement, however
“circumspectly” he may walk as respects other matters; for, a heart impregnated
with doubt, and suspicion toward fellow creatures, is more than half prepared
to doubt God: the spirit of sourness and bitterness implied is at war with the
spirit of the Lord, the spirit of love. Either the one or the other will
conquer. The wrong spirit must be gotten rid of, or it will defile the new
creature and make of him a “castaway.” On the contrary, if the new nature
conquer, as an “overcomer,” it will be along this line: if evil surmisings are
overcome, half the battle against present difficulties and besetments is won.
The surmisings are from the heart, and lead us either to good words and acts,
or to evil words and acts.
IV. If you have been slandered, you may explain, to set yourself right, either
publicly or privately; but surely avoid doing more than this. If you slander in
return you make two wrongs out of one. Let no man render evil for evil to any
one;-no, not even if what you should tell be the truth, while what your
neighbor told was falsehood. And in contradicting and explaining false charges,
remember not to go beyond this to make counter-charges against your defamer;
for thus you also would become a slanderer.
This is the Scriptural rule. We are to do unto others as we would that
they should do unto us, and not as they do unto us. The wrongs done
toward us will never justify wrong doing on our part. God’s true children are
to have no sympathy with Satan’s delusion-“Do evil that good may result.” But
while no Scripture forbids our explaining away the errors and false statements
of slanderers, experience proves that, if we followed Satan and his deluded
servants of unrighteousness around, to contradict every adverse criticism and
evil report, we should be kept more than busy. And if Satan found us willing to
do so, he would no doubt lead us such a chase as would prevent our having any
time to tell forth the good tidings of great joy; thus he would gain a victory,
and we should lose one.
Rather let us commit our reputation to the Lord, as a part of the sacrifice we
laid at his feet when we surrendered all in obedience to the “call” to run the
race for the great prize of our high calling. If thus we suffer some loss of
reputation, by reason of our resolution not to neglect the King’s business to
fight for our own tinsel, we may be sure that it will count with him as so much
endured for Christ’s sake; and so much the more will be our reward in
heaven, when the battle is over and the victors are crowned.
Meantime, however, it behooves each of the Lord’s people to be as circumspect
as possible at every step of the way. Remember that in proportion to
faithfulness and zeal in letting the light shine we will have the malignant
opposition of our great Adversary, who seeks to turn and twist and maliciously
distort and discolor our every word and act;-because the accuser of the
brethren can find no real charges; and because he is exceeding mad against the
humble servants of the truth, as he was against the Chief Servant-our Lord. He,
let us remember, was crucified as a law-breaker, at the instance of the
prominent ones of the church, and betrayed to them by one of his own disciples.
“Consider him who endured such contradiction of sinners against himself, lest
ye be weary and faint in your minds” when attacked by the Adversary,-whoever
may be his agents and whatever their missiles. He cannot harm but will only
increase our reputation in the Lord’s sight, if we endure faithfully; and he
can do no outward harm that God cannot overrule for the good of his
cause-though that good may sometimes mean “siftings” of chaff and tares from
the wheat.
V. Evil speaking, backbiting and slandering are strictly forbidden to God’s
people, as wholly contrary to his spirit of love-even if the evil thing be
true. As a preventive of anything of the nature of slander, the Scriptures very
carefully mark out one only way of redress of grievances, in Matt.
18:15-17.
Even advanced Christians seem to be utterly in ignorance of this divine ruling,
and hence professed Christians are often the most pronounced scandal-mongers.
Yet this is one of the few special, specific commandments given by our Lord;
and considered in connection with the statement, Ye are my disciples if ye
do whatever I command you, its constant violation proves that many are not
far advanced in discipleship.
Let us look carefully at this rule which, if followed, would prevent gossip,
“evil-speaking,” “backbiting.”
Its first provision, for a conference between the principals alone, implies
candor on the part of the accuser who thinks that he has suffered; and whom
here we will call A. It implies his thinking no evil of the accused,
whom we will style B. They meet as “brethren,” each thinking his own
course the right one, to discuss the matter; to see whether they can come to
the same view. If they agree, all is well; the matter is settled; peace
prevails; the threatened break has been averted, and no one is the wiser.
If they cannot agree, A may not start a scandal by relating his
version;-not even to confidential friends may he disclose the matter, saying,
“Don’t mention it; and especially don’t say I told you.” No; the master is
still “between thee and him [A and B] alone.” If A
considers the matter important, so as to wish to prosecute the subject further,
he has but one way open to him, namely, to ask two or three others to go with
him to B and hear the case from both sides and give their judgment
respecting its right and wrong sides. These should be chosen (1) as persons in
whose Christian character and good sense and spirit of a sound mind A
himself would have confidence, peradventure they should favor B’s view of
the matter. (2) They should be chosen as with a view to B’s appreciation
of their advice, if they should give their judgment of the matter in A’s
favor.
It would, however, be wholly contrary to the spirit of justice as well as
contrary to the spirit of the Master’s instructions here, for A to “talk
it over” with several friends from whom he desired to select these “two or
three witnesses,” to make sure that they favored his story (without hearing the
other side) and would go to the conference prejudiced,-with their minds
already determined against B. No; the matter is between A and B
alone, until the two or three friends are brought in to hear both sides
of the dispute in the presence of both parties.
If the judgment of the “brethren” is against B. he should hear them,
should accept their view of the matter as the just, reasonable one;-unless it
involves some principle in which he cannot conscientiously acquiesce. If the
“brethren” see the matter from B’s standpoint, A should conclude
that in all probability he had erred; and, unless conscience hindered, should
accept the position and apologize to B and the brethren for the
annoyance caused by his poor judgment. But none of the parties are at liberty
to turn scandal-mongers and tell the matter, “confidentially,” to others.
If the decision went against A, and he still felt that he was injured
and had failed to get justice through a poor choice of advisers, he might
(without violence to the principles laid down by our Lord) call other advisers
and proceed as before. If their decision were against him, or if he felt that
he could not trust to the judgment of any, fearing that all would favor B.
he should realize that part at least of his trouble is self conceit, and would
do well to fast and pray and study lines and principles of justice more
carefully. But A has gained no right to tell anything to the Church nor
to anyone, either publicly or privately. If he does so, it marks him at once as
disobedient to the Lord and exercised by a bad spirit, a carnal
spirit,-contrary to the spirit of the truth, the spirit of love.
If the committee decide partly against B, and only partly in favor of A,
the brethren (A and B) should endeavor to see the matter thus,
and to arrange matters amicably. In this case there would be nothing respecting
the matter to tell;-nothing that is anybody’s business.
If the committee decide wholly against B and wholly in favor of A,
and if B will not heed them and make reparation for the wrong or cease
from injuring A, the latter is still not at liberty to become a
scandal-monger; nor are the brethren of the committee. If A considers
the matter of sufficient importance to justify further action, there is just
one course open to him: he with the committee may lay the matter before the
Church. Then the Church shall hear the matter, both sides, and whichever (A
or B) shall refuse to recognize the advice of the Church shall be
thereafter considered and treated by all as an outsider-as not of the Church,
not to be fellowshipped; as dead, until such time as he may repent and
reform;-a not very likely thing after rejecting such faithful treatment.
Thus did the Lord guard his true disciples from the insidious sin of slander
which leads onward to other and grosser works of the flesh and the devil, and
stops growth in the truth and its spirit of love. And let us note, too, that
those who hear slanders and thus encourage slanderers in their wrong
course, are partakers of their evil deeds, guilty partners in the
violation of the Master’s commands. God’s true people should refuse to listen
to slanders and should point the offender to the Lord’s Word and the only method
therein authorized. “Are we wiser than God?” Experience teaches us that we
cannot trust to our own judgments and are on safe ground only when following
the voice of the Shepherd explicitly.
If any Brother or Sister begins to you an evil report of others, stop him at
once, kindly but firmly. “Have no fellowship with the unfruitful works
of darkness but rather reprove them.” Refuse to have any share in this
violation of our Master’s commands, which does great mischief in the Church.
Supposing the Brother or Sister to be only a “babe” in spiritual matters, call
attention to the Lord’s ruling on the subject, Matt. 18:15, and I Tim. 5:19.
If the conversation is not directed to you but merely in your hearing, promptly
show your disapproval by withdrawing.
If, after having his attention called to the Lord’s command on this subject,
the slanderer still persists in “evil-speaking,” “back-biting” and telling you
his “evil surmisings,” reprove him more sharply, saying as you go,-I cannot,
must not hear you; for if I did, I would be as criminal in the matter as you are-violating
the Lord’s command. And even if I were to hear your story, I could not believe
it; for the Christian who does not respect the Lord’s Word and follow his plan
of redress for grievances, shows so little of the Lord’s spirit that his word
cannot be trusted. He who twists and dodges the Lord’s words would not hesitate
to twist and misrepresent the words and deeds of fellow-disciples. Then
withdraw fellowship from such until his error has been confessed with promises
of reform. If to any extent you listen to such conversation or express “sympathy”
with it or the gossiper or slanderer, you are a partner in the sin and in
all its consequences; and if a “root of bitterness” is thus developed, you are
more than likely to be one of those “defiled” by it.-Heb. 12:15.
A slanderer is a thief according to worldly standard: as Shakespeare
wrote, “He who steals my purse steals trash; but he who steals my good
name takes that which doth not make him rich, but leaves me poor indeed.”
According to the Christian standard, still higher, as voiced by the Great
Teacher, slanderers are murderers. (See Matt. 5:22; I John 3:15,
Revised Version.) Thus seen, the very suggestion to slander is to be shunned,
as of the spirit of Satan.-Jno. 8:44.
VI. God’s people should beware of pride as they would avoid the most deadly
plague.
This rule, always good, and well backed by Scripture, seems doubly needful to
those who are blessed with the light of present truth. This may seem strange:
it may be reasoned that the receiving of so much grander views of God’s
character and plan would make his people feel the more insignificant and
humble, the more dependent on divine goodness, and the more trustful of God and
the less trustful of themselves. And this should be the effect, always and ever:
but alas, with very many it is not so.
Many get to feel that the knowledge of the plan of the ages proves them
specially wise or great or good: they seem to forget that God hides the truth
from the wise and great-that no flesh should glory in his sight. They love the
truth selfishly, as dealers love their merchandise, for the sake of what they
can get for it. If they cannot hope for wealth in exchange for the truth they
can hope for small notoriety-to appear wiser than others, that they may dole it
out in fragments and thus perpetuate their notoriety for wisdom, and gratify
their pride or vanity. Such people do little to help circulate the present
truth. If they cannot avoid it, they may mention MILLENNIAL DAWN or ZION’S
WATCH TOWER or Tabernacle Shadows or Food for Thinking Christians or
About Hell or About Spiritism, but when they do so it is usually
with some disparaging remark; as for instance, that they “disagree in a good
many things;” or that “they pin their faith to no man’s coat sleeve but go to the
Word of God direct;” or that “the author isn’t much, merely reprinted what
wiser people had written, and was endeavoring to make himself famous at their
expense.”
Beware of all such people; sooner or later they will fly the track entirely,
and injure more than they ever helped. God does not wish such people to serve
his cause, and will surely permit their vanity to stumble them,-however much
their natural ability-and it is generally people of real or fancied ability who
are thus afflicted with the spirit of pride and vanity. God op-poseth the
proud, but showeth his favor to the humble. We call every reader of our
publications to witness that the author has never boasted of his wisdom
or originality, either publicly or privately. We have boasted in the
truth, and shall continue to boast of it-that no human philosophies can
hold a candle to its brilliant electric ray, but we have never boasted of being
its originator. On the contrary, it is because we did not manufacture it, but
because God has revealed it “in due time” as “meat in due season,” and because
it is so much more wonderful than we or any other human being could originate
or concoct, that we have confidence that none other than God is its Author and
its Revealer.
If by the grace of God we have in any degree been used by him in serving
present harvest truths to others, we rejoice in the service, and will
continue to strive to be faithful to our stewardship: but as for vanity on this
account, we see no room or reason for it. We are well aware that our Master
could readily have found many others as fit and worthy of the service, and many
more capable naturally: we can only suppose, therefore, that herein as
previously-“God hath chosen the foolish things of the world to confound the
wise; and God hath chosen the weak things of this world to confound the things
that are mighty, . . . and the things that are despised . . . to bring to
naught things that are; that no flesh should glory in his presence.”-I Cor.
1:27-29.
We therefore caution all who by the grace of God have been translated out of
darkness into God’s marvelous light, that they walk proportionately the more
humbly before the Lord: because, if the light received should become darkness,
how great would be the darkness, and how hopeless the condition. It would, as
the Apostle declares, be better for such never to have known the way of life.
If salt lose its flavor it is good for nothing more than sand.
VII. Be pure: maintain a conscience void of offense toward God and men. Begin
with the heart-the thoughts: harbor no thoughts that in any sense of the word
would be evil. To make sure of this, have Christ Jesus as your pattern, well
and much before your mind. When evil is obtruded upon you, either from without
or from within, lift your heart to him in prayer for the grace promised to help
in every time of need. Keep constantly near you the thought and prayer, “Let
the words of my mouth and the meditations of my heart be acceptable in thy
sight, O Lord, my strength and my Redeemer.”
VIII. While treasuring and seeking to follow the various specific commands of
Scripture, let us seek more and more to understand and come into sympathy with
the principles which underlie the divine law: this will enable us to
judge of the right and the wrong of such of our words, thoughts and acts as may
not be particularly specified in the Lord’s Word. Indeed, as we get to
understand and sympathize with the principles of divine law, to that extent we
are getting at the spirit of the divine Word.-See Psa. 119:97-105.
IX. Shun a contentious and fault-finding disposition as contrary to the spirit
or disposition of Christ-contrary to love.
A certain amount of combative courage is demanded in overcoming the world, the
flesh and the devil and their various snares, and this fighting disposition may
become a valuable aid to ourselves and the Master’s cause if rightly and wisely
directed;-against sin, first in ourselves and secondly in others; if used for
the Lord and his people, and against Satan and all his powers of darkness and
superstition. This in the Scriptures is called fighting the good fight: and we
all should be gallant soldiers in this battle for right and truth, lovingly
defending our Captain’s honor and his people’s liberties.
But such a good use of combativeness is not pleasing to the Prince of this
world, and he will seek to pervert what he cannot directly use. Consequently he
attempts with some to make combativeness appear a chief virtue: he encourages
them to fight everything and everybody,-the brethren more than the powers of
darkness;-nominal churchmen more than the errors and ignorance which blind them
and make them such. Indeed his desire is to get us to “fight against God.”
Let us be on guard on this point. Let us first of all judge ourselves lest
we cast a stumbling block before others: let us fight down in our own hearts
the wrong spirit which seeks to make mountains out of trifles and disposes us
to be captious and contentious over littles and nonessentials. “Greater is he
that ruleth his own spirit than he that taketh a city.” Let us guard ourselves
that our defense of the truth be not from motives of self glorification; but
from love for the truth, love for the Lord and love for his people, the
brethren. If love be the impelling spirit or motive, it will show itself
accordingly, in loving, gentle, patient, humble efforts toward the
fellow-servants; and let us be “gentle toward all.” Let “the sword of the
spirit, the Word of God,” which is quick and powerful, do all the cutting.
X. Beware of all thoughts, feelings and conditions directly or remotely
connected with malice, envy, strife, hatred. Give these no place in your heart
even for a moment; for they will surely do you great injury, aside from
leading to the injury of others. Keep your heart, your will, your intentions
and desires full of love toward God and all his creatures,-the most fervent
toward God, and proportionately toward all who have his spirit and walk in his
directed way.
XI. Do not trust your conscience. If it were a sufficient guide you would have
no need of the Scriptures. The majority of people have as good as no
conscience; for they are blind to the principles and laws of God given to guide
conscience. And still worse off than these are those mentioned in I Tim. 4:2.
Hence the imperative necessity for carefully heeding the Lord’s Word, and
walking circumspectly according to its light.
XII. Don’t be bold, except for the right, the truth. So far as yourself is
concerned preserve a reverential fear-of sin, and of displeasing the
Master, and of losing the great reward-“the prize of our high calling.” Nearly
all who “fall away,” first lose all fear and become self-confident.
They forget that it is only “If ye do these things ye shall never fall.”
(2 Pet. 1:5-10.) “Let us fear, lest a promise being left us of entering into
his rest, any of us should seem to come short of it.” (Heb. 4:1.) Partly
because of the loss of this proper fear, “It is impossible to renew them
again unto repentance.”