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JUSTICE—RIGHTEOUSNESS—THE FOUNDATION OF CHRISTIAN CHARACTER

“To do justice and judgment is more acceptable to the Lord than sacrifice.” “Behold, to obey is better than sacrifice, and to hearken than the fat of rams.”— Proverbs 21:3; 1 Samuel 15:22.

THESE words were addressed to God’s chosen people, the Jews. The nation of Israel had come into special relationship with God. At Mt. Sinai, they had entered into a Covenant with Him and had pledged themselves to do justice and judgment. This was a requirement of Jehovah. But there seemed to be a tendency to think of sacrifices as being especially pleasing to the Lord. Some seemed inclined to feel that no matter how unjust they had been, they could offer a sacrifice and make it all right. But Jehovah pointed out that this would not do. His Law was a requirement, and must come before all else; whereas these special sacrifices of thanksgiving for victories, etc., were privileges, voluntary offerings. The Law demanded full allegiance to God.

The relationship of Israel to God as His people was based upon the Law. This Law comprised justice and judgment. The Israelites were to do according to its commands—first Godward, then manward. They were not to steal, not to kill, not to covet, etc. The essence and substance of the Golden Rule was there embodied.

To do justice is to do that which is just, right, equitable; to do judgment would be to render righteous decisions in the mind, to decide justly. One might be very just in his business dealings with his fellows. He might be very careful not to cheat any one out of a cent; and yet in his mind he might have unkind, uncharitable views of others, and perhaps say things about them that would be very unrighteous. This counsel of the Wise Man seemed to guard not only against the doing of injustice, but against having wrong thoughts. The decisions of our

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minds, as well as our actions, should be in harmony with the principles of righteousness.

OUR INABILITY TO JUDGE OTHERS

We are not to judge, decide, in an unfavorable manner in the case of any with whom we have to do, without indubitable proof. If they claim to be trying to do right, we should give them credit for sincerity wherever possible. We are not to call them hypocrites, for we cannot judge their hearts. Our Lord called some hypocrites in His day; but He had a superior power of discerning the heart, and we have not that power. We are not to judge the motives of others. We are not to go beyond their declaration, for we are not competent to do so.

We may at times judge the outward action as wrong or improper, but we are not to attempt to judge the heart, where there is possibility of misjudgment. We have pledged ourselves to strive to observe the Golden Rule in our every action and word and thought, and we are to remember that God would be more pleased with us if we did not sacrifice and merely maintained our relationship to the Golden Rule, than that we should manifest ever so much zeal in sacrifice and yet violate the rule of justice. This rule requires love for our neighbor as for ourself. As the Apostle Paul reminds us in that matchless chapter on Love—1 Cor. 13: “Though I give all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing.”

The proper course for us as disciples of Christ is that we observe the Golden Rule in our conduct, watching over our thoughts and our lips; and also that we present continually all that we have and are in sacrifice to the Lord. But obedience, justice, must come first, for this is demanded by the Law of God. Before we can make much development in the cultivation of sacrificial love, we must learn to have a love of justice, righteousness. There is a trite and true proverb that a man must be just before he is generous. It behooves the children of God, as members of the New Creation, to study with diligence this subject of strict justice toward all, and to put into practice day by day this quality of character which is absolutely essential if we would be acceptable to God; for it lies at the foundation of all Christian character.

We are not able while still in the fallen flesh, to keep perfectly this Law of strict justice in act, word and thought. But it should be our prayerful endeavor to do so as far as possible. The merit of Christ will then make up for all unintentional and unavoidable deficiencies. Those only who have this foundation of character well laid can make proper progress. A love which is built on a foundation of injustice, or wrong ideas of righteousness, is delusive, and is not the love which the Lord’s Word enjoins and which He will require as a test of true discipleship. Obedience to God demands that we strive to be just in deed and word and thought.

OBEDIENCE A TEST OF LOYALTY

The lesson taught in the Lord’s rebuke to Saul at the mouth of the Prophet Samuel, given in our second text, applies with much force to Spiritual Israel. How often today we see the need for this counsel amongst the professed followers of Christ! Many of these are Christian workers in the various denominations of Christendom, and many are their sacrifices of time, strength and money; but inasmuch as they are not obedient to the Lord they fail of the blessing they might have, and indeed cut themselves off from greater privileges and opportunities.

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Yea, many of them, we fear, are cutting themselves off from the Kingdom—from glory and joint-heirship with the Master in that Kingdom. We should learn from this lesson given us in the experience of Saul that our Heavenly Father wishes us to be very attentive to His Word, and not to think for a moment that we can improve upon it, nor that any circumstance or condition will excuse us from obedience to Him.

Had King Saul obeyed God, and the results had seemed to prove disastrous, he would have had a clear conscience. He would have been obedient, and could have left the results with the Lord. God would have been responsible for the results. How many of the Lord’s people in Babylon would be blessed by following the instructions in this lesson!

Many have said to themselves again and again: I see that present arrangements and conditions in the churches are contrary to the simplicity of the Gospel of Christ and the practise of the early Church. I see that much is practised and taught that is not sanctioned in the Scriptures. But what can I do? I am identified with this system and am engaged in sacrificing for its upbuilding. If I now withdraw myself, it will mean more or less disaster or loss to it as well as to myself. I wish I were free from human institutions and that I had my hands filled with the Lord’s work along the lines of His Word, but I cannot let go; necessity seems laid upon me. This seems to be the most convenient place for me to work and to sacrifice.

The Lord is not pleased with such arguments. His message to us is that to obey is better than sacrifice, however active and busy we may be. He tells us plainly that no sacrifice we can offer will be acceptable to Him unless we are first obedient to His Word. He calls now to all the followers of Christ who are still in Babylon: “Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto Heaven, and God hath remembered her iniquities.”—Revelation 18:4,5.

THE FRUITS OF DISOBEDIENCE

We remember that Saul’s error was his failure to carry out the command of the Lord in every particular. He slew all the Amalekites, old and young, except the king, whom he kept alive, possibly thinking to exhibit him in some kind of triumphal display. As for the flocks and herds, he consented that his people spare all that were goodly and desirable, but everything that was vile and refuse he destroyed utterly.

As we study the narrative and note the indignation of Samuel, and the Lord’s positive declaration of His displeasure and of the punishment to be meted out to Saul, we see clearly that the king had not misunderstood his instructions, but with considerable deliberation had violated them. Consequently we must understand his words of explanation to Samuel to have been to a considerable extent hypocritical. He first saluted the Prophet with blessings and assurances that he had performed the command of the Lord. But Samuel replied: “What means, then, this bleating of sheep and lowing of oxen which I hear?” He understood at once that the destruction had not been complete, that Saul had only partially obeyed the Lord.

Saul, noting the displeasure of the Prophet of the Lord, began hypocritically to assure him that these fine sheep and oxen had been preserved that they might be sacrificed to the Lord. Alas, how fallen human nature ever seeks to justify itself in its course of perversity and disobedience to the commands of God! How much wiser and better would it be to obey under all circumstances! Saul reaped the result of his disobedience in being rejected as king of Israel. How bitter are the fruits

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of following our own course, of compromising our conscience, of seeking to evade the responsibility which rests upon us as professed children of God! It is sure to bring trouble and spiritual disaster to the Lord’s people, and the hiding of our Father’s face.

Ordinarily considered, sacrifice is a step beyond mere obedience. Obedience is a duty toward God. We ought to obey God. To His creatures God’s will is Law. This is duty of the very highest type. But the privilege of sacrifice granted to the people of God goes beyond duty, beyond obligation. We may give unto the Lord what He has not required of us; but what we give in sacrifice is voluntary, not commanded.

The question now arises, How can we apply these texts to ourselves? In the first place, we find some who desire to be the Lord’s people, who seem to grasp the thought that there is a privilege of sacrifice in the present time, but who fail to note that the Lord has given some direct commands which must be considered first. Such should come to perceive that obedience is a prime requisite. No one can perfectly keep the Law of God, but he must exhibit the true spirit of obedience, the earnest endeavor to be in harmony with that Law. Then consecration to sacrifice is in order. For all who have met these conditions full satisfaction has been made, and they are accepted in Christ. And “if any man be in Christ, he is a New Creature; old things have passed away, and all things have become new.”—2 Cor. 5:17.

St. Paul says of these, “The righteousness of the Law is fulfilled in us, who walk not after the flesh, but after the Spirit.” (Romans 8:4.) If we are not thus walking after the Spirit, we are not hearkening to the Lord; and while we are in that condition, He does not take pleasure in what we do. Even though we sacrifice some of our time for the Colporteur work, the Pilgrim work, etc., we shall not be pleasing to God if we do not keep His requirements of justice toward others.

If when one decides to make a consecration of himself to God he realizes that he has been unjust to another, restitution must be made. No one has a right to be generous with the money of another—to take another man’s money and offer it in service to God. This is a form of injustice which must be very offensive to the Father—one which He would disdain altogether as a sacrifice. Yet we see that this is very largely practised. There are a great many who have gotten money in a way not altogether right, and who, to quiet conscience, give some of it to religious work. This class are overlooking the weightier matters of the Law of God. They have taken from others unjustly; then they desire to give to the Lord that which belongs to another. God’s Law demands justice, and it is no wonder that He is not pleased with this course of action.

Coming down to the ordinary affairs of life, we see that justice should be the very foundation of everything—between husbands and wives, parents and children, brothers and sisters, teachers and pupils, employers and employees, etc. The lesson of our text is a very important one to us of the Church. In Christian character justice, obedience to God’s Law, comes first; mercy and benevolence come afterwards. We do not know of a principle that the Lord’s people need to learn more particularly than this one of justice.

Injustice seems to crop out in many ways in the fallen human nature. Little injustices are daily practised in respect to trifles. These are thought not worth considering. But whoever cultivates injustice in even a small way is building up a character which will be unfit for the Kingdom. As justice is the foundation of God’s Throne and of God’s character, so justice must be the foundation principle governing the lives of His people.

THE OBEDIENCE OF THE CHRIST

The lesson of obedience is one which should be deeply engraved upon the hearts of all the sanctified in Christ Jesus. It is necessary, too, that we have the spirit of obedience and not obey merely the letter. Whoever has the true spirit of obedience will not only obey the expressed commands of the Lord, given in His Word, but will seek to know the Divine will in everything. He will seek to note the providences of his life, that he may be guided in the way the Lord would have him go. It is such faithful, obedient children of God who exclaim in the language of the Prophet: “Thy words were found, and I did eat them, and Thy Word was unto me the joy and rejoicing of my heart!” (Jeremiah 15:16.) These can say with our dear Master: “Lo I come! I delight to do Thy will, O my God!” Let all, then, who would be wholly acceptable to our Father in Heaven be very diligent to build character in harmony with His Law, having justice in thought, in word and in deed at the foundation, justice in our relationship to God, to the brethren and to all, and then building thereupon all the various qualities of love, that thus we may grow up into Christ our living Head in all things, and be able to render up our account at last with joy and not with grief.

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— April 1, 1914 —