October 17, 1895

Controversy Awakened By Truth

EGW

The congregation that assembled to hear Christ's sermon on the mount was a mixed multitude. Christ's heart yearned over them with pitying tenderness; for he knew how great were their needs. He used illustrations from the things of nature and from their daily practices to make clear to their minds matters of eternal importance. His utterances were full of tender love as he spoke to the weary and the oppressed. He was often interrupted by appeals from the sick and the afflicted, and while he healed their physical maladies, he administered comfort to their hungry souls. His words, “Thy sins be forgiven thee,” fell like a refreshing shower upon some thirsting souls, who knew not what to do to obtain salvation. And he began to teach them many things. He spoke unto them of the kingdom of God, presenting righteousness as of the first consideration. He laid open before them the claims of the law of God. The commandments of God had been buried up under a mass of human sayings, and it was necessary that as a detector he should separate the sacred from the common.ST October 17, 1895, par. 1

His discourses created discussion among the people, and though discussion is not the most desirable thing, yet it is preferable to cold, dead apathy. Christ's interpretations of the Scriptures were as new to those who claimed to be expositors of the law as they were to the multitudes that thronged his steps; for truth had been mutilated in the hands of the scribes and rabbis. Christ came to remove the rubbish, and to let the jewels of truth shine out in their priceless beauty. He knew that his discourses would create controversy, and excite the passions of the scribes and Pharisees; but he knew also that controversy would be better than calm, when no one inquired, “What is truth?” Calm comes after storm, and inquiry must be roused in order that advanced truth may be discovered. When controversy is awakened, the advocates of truth are accredited with causing disturbance. Those who are engrossed with business, who are seeking for gratification of the carnal senses in following after pleasure, care nothing for eternal realities; but should not eternal matters be presented to those who are, as it were, sleeping the sleep of death? Let earnestness be awakened even amid contention, and many will search for truth as for hidden treasure. In every audience where Christ presented the truth in clear lines, there were angry interruptions on the part of the priests and rulers, and their protests led to sharp contention, but in these audiences there were many who said, “This is the Christ of God.”ST October 17, 1895, par. 2

The Scriptures were sufficiently clear to prove that Christ was the Son of God, the Messiah, the “light to lighten the gentiles,” and “the glory of thy people Israel;” but the minds of men were so darkened by the misapplication of Scripture, that, although prophecy was fulfilling before their very eyes, in the teachings and miracles of Christ, yet they failed to recognize the fulfillment of prophecy and remained in darkness. At times they were convinced of the truth, but the humiliation of acknowledging the truth was greater than they would endure.ST October 17, 1895, par. 3

Why did not the Jewish nation accept of the evidences that were so clear and convincing? The Holy Spirit bore witness in the miracles that Christ did. All the divine attributes were revealed in him, and though he bore the sufferings of humanity, he was the Majesty of heaven. He did not find a select few to whom to teach the great eternal truths, but he set these matters before the multitude; for the world was his field. He set forth the law of his kingdom before both saint and sinner, before the great men of the world and before the common people. The truth he taught was sent home to the hearts of those who heard by the power of the Holy Spirit, to search their hearts as with a lighted candle. God was in Christ reconciling the world unto himself. Christ taught the mysteries of the kingdom of God by presenting truth to the minds of men through some natural object that unfolded its spiritual nature. His was not a subtle, man-invented theory that but few could perceive; it was the presentation of that which met the needs of the suffering and oppressed. However prejudiced men were, they yet realized that his words met their want. His words were simplicity itself, and the most unlearned could comprehend their import as he promised rest to the weary, and blessing upon the poor and mournful. He did not present truth in ambiguous language. There was too much at stake to do this; for the ignorant are many, and the life of peace and rest is obtained by the reception of truth. It was necessary that it should be made so plain that no one of his hearers should be misled.ST October 17, 1895, par. 4

Priests and rulers had interposed themselves between the people and God, and they sought to interpose between them and the great Teacher, even as they do in this day. How great will be the responsibility of men who seek to hinder souls from entering into the kingdom of heaven! The whole tenor of Christ's teaching was contrary to that of the rabbis. In his sermon on the mount he tore away the middle wall of partition that separated men one from another through national prejudices, and taught the exercise of a love that was to embrace the human race. He said to the people: “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.”ST October 17, 1895, par. 5

Christ teaches that we are to recognize our neighbor in every race and condition of men. No distinction is to be made as to who is our neighbor, on the ground of poverty, or wealth, or position. The followers of Christ are to see their neighbor in any one who needs their help. “All ye are brethren.” The Lord has not established a kingdom merely for the rich, and the one essential thing for an entrance into his kingdom is Christlikeness of character. The Lawgiver explained the meaning of the divine precepts, and showed that they were not arbitrary requirements, but that in the doing of them there is life; for Christ from the pillar of cloud had distinctly told them that those who did them should live in them. The Ten Commandments are called in the New Testament the royal law of liberty. In obeying the divine precepts, men will assimilate to the divine character; for the character of God is expressed in his holy law. In substituting their own ideas, in erecting their own standard, they will come to misrepresent the Father and Jesus Christ, whom he has sent, coming far short of Christlikeness of character. In erecting a standard for themselves, they will cling to their own deficiencies, practice their former habits, and fall far below the perfection of Christ's character. But through the grace of Christ, we should ever strive to reach the perfect standard.ST October 17, 1895, par. 6

We are in a world of imperfection, and on every hand is the image of false Christs,—Christians who are Christians only in name; for they are retaining objectional attributes of character, that mark them as subjects of the enemy, rather than subjects of the Prince Emmanuel. Were they under the control of Christ, they would bear his image and superscription; but they are false christs, misrepresenting Jesus, denying him every day in character, although professing to believe on his name. Christ expounded the precepts of the law in his sermon on the mount; for he knew that some who were departing from it, would return to allegiance, and become representatives of the Son and the Father.ST October 17, 1895, par. 7