| Christian Life and Doctrine | August 1951 |
Love in Operation
“I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.” —Acts 20:35
SINCE sin entered into the world more than six thousand years ago, mankind in general has been governed by the principle of selfishness. The principle of unselfishness, which is divine love, has not been entirely erased from the human heart; nevertheless selfishness has predominated so fully that the motive of practically all human endeavor has been to acquire rather than to give. Throughout the thousand-year reign of Christ this condition will gradually change until finally the divine rule of unselfishness will take its proper place in the hearts and lives of all the restored children of Adam.
Before this glorious result of Christ’s kingdom rule is attained, however, it is the privilege of the followers of the Master now to empty their hearts of selfishness and to be filled with the divine quality of love, that thus they may be qualified to share with Christ in the mediatorial work of his kingdom by which the divine image will be reimplanted in the hearts of men. It is important, therefore; that through the Scriptures we get a proper vision of God and of his love as it is revealed in his plan. It is through the outworking of the divine purpose toward the children of men that God’s love is revealed and furnishes a perfect pattern which it is the Christian’s privilege to emulate.
The Scriptures tell us about the glorious attributes of God’s character, but it is only as we see, through the outworking of the divine plan, the practical application of these attributes in the Creator’s design toward his creatures, that we are able fully to appreciate them. The Bible tells us, for example, that “God is love”; but we would fail to grasp the full significance of this statement had the Bible not also told us what love caused God to do—“He gave his only begotten Son” to die for the people. Even this revealing statement would not in itself give us a complete understanding of God’s love, except as we see its relationship to the remainder of the divine plan. Even those things that have been permitted of God, and which many think to be detrimental and evil because of their effects on humanity, will be seen in the light of his fulfilled purposes to be fully in harmony with his character of love.
God himself had no beginning. “From everlasting to everlasting, thou art God,” the prophet declares. (Ps. 90:2) While our finite minds cannot comprehend the full significance of these words, they do reveal that there was a time when he was alone. We are not to understand that Almighty God was lonely in that great eternity before creation. The great Jehovah lacked nothing. He was complete in himself; he needed no companionship to complete or supplement his happiness. But it was his pleasure to create and to bring, into being other creatures that might have joy in living and, as human beings, reflect qualities similar to his own.
Thus we see that the Creator’s unselfishness—love—is revealed even in his creative work. It was not necessary that he create the universe for his own happiness, although we are told that all things have been created for his pleasure. (Rev. 4:11; 14:7) His motive was to share his happiness. And even though, in his great wisdom and foreknowledge, he was able to foresee the wreck of the human race that would be produced by sin, he proceeded with the creative work. He knew that this wrecking of human hopes and the apparent defeat of righteousness on this planet could be turned into a glorious victory for everlasting human happiness. And even though this victory over sin and death would come through great cost to himself, Jehovah proceeded with his creative purpose in order that throughout the endless ages of eternity countless millions of angels and men could rejoice in the privileges of life extended to them.
The Scriptures indicate that God’s first and only direct creation was the Logos. The Apostle Paul refers to the Logos as “the firstborn of every creature.” (Col. 1:15-18) The Psalmist similarly refers to him as Jehovah’s “firstborn, higher than the kings of the earth.” (Ps. 89:27) Jesus refers to himself as having had a prehuman existence, saying, “Before Abraham was, I am.”—John 8:14,23,52,58
In John 1:1-3 we are told that this only begotten Son of God, called the Word, was the active agent of Jehovah in all his creative works. The text declares, “In a beginning was the Word, and the Word was with the God, and a god was the Word. This was in a beginning with the God.” (Diaglott, word for word) “All things were made by him; and without him was not anything made that was made.” All of these Scriptures fully corroborate the statement that the Logos, who subsequently became the world’s Redeemer was, long before, the primary Son of God. He also ranked first in honor, dignity, and station, above all other sons of God—not one of whom was like himself—the direct creation of God.
Among the highest of the angelic beings created by the Logos was one called Lucifer. (Isa. 14:2-17) God foreknew that Lucifer would become a traitor. He knew also that this one who has now become his adversary and the adversary of righteousness, would succeed in inducing the first human pair to transgress his law. But in spite of this foreknowledge of the tragedy that would mar his perfect creation, God proceeded with the creative work.
God did not cause our first parents to sin. They were themselves responsible for wrongdoing and therefore incurred the divine penalty of death. Thus, through sin, death entered into the world, and now for more than six thousand years humankind has been traveling through “the valley of the shadow of death.” Yes, God foreknew all of this. He foreknew the suffering it would bring upon himself as he viewed the downfall and afflictions of his human creation. He could have avoided it all simply by remaining alone, but was willing that this tragedy should temporarily mar his creation, bringing reproach upon himself, misrepresentation of his name, and sympathetic suffering on behalf of his creatures. (Isa. 63:9) He permitted it in order that in the final outcome of his plan there would be millions who would spend an eternity in happiness, secure in that, having experienced both evil and good, they had chosen the good.
“God So Loved the World”
The sentence of death upon our first parents was just. There was no necessity from the Creator’s standpoint that anything be done about it except to permit the penalty to be carried out and for the human race thus finally to go out of existence. But here divine love entered into the picture. There was no necessity on God’s part to provide a Redeemer for the human race, yet he did it. This provision was made at great cost to himself. He gave his own Son, his only begotten Son, his first and only directly created Son, the treasure of his heart, to be the Redeemer of the lost world.
As we review this wonderful story of divine love, we discover that the Logos also is imbued with the same principles of unselfishness. The Heavenly Father did not force his Son to become the Redeemer of the world. He willingly and gladly did this because, like the Father, he too knew that the greatest cause for happiness is in contributing to the happiness of others.
Concerning Jesus’ motive in being willing to come to earth to redeem mankind the apostle says, “Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery [did not meditate a usurpation—Diaglott] to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”—Phil. 2:4-8
A Servant of All
The motive of love which prompted the Logos to humble himself in coming to earth as a man continued to be the mainspring of his activity during the entire period of his earthly ministry. His own philosophy is expressed in his words to the disciples: “The Son of man came not to be ministered unto, but to minister.” (Matt. 20:28) Every act of his consecrated life displayed his consuming zeal for the well-being and happiness of others. Gladly he served the rich and poor alike. He was always ready to serve, regardless of what the service might cost him, either in weariness or in suffering and loss of reputation. Truly he was moved by that one burning, deathless force—to give.
On one occasion he said to his disciples, “Come ye yourselves apart … and rest a while.” (Mark 6:31) Sheer physical exhaustion prompted this invitation by Jesus; and yet when they endeavored to find a place to rest, we discover that instead of resting he actually taught the multitude, and toward the close of the day performed one of the most outstanding of his miracles—the feeding of the five thousand. He had gone to this desert place to rest, but when he found the multitude was waiting for him, his heart was filled with compassion because he saw that they were as sheep without a shepherd. He taught them “many things,” and then gave them temporal food even though he needed rest. There is little doubt, however, that when that day came to a close Jesus’ heart was filled with a joy unspeakable, greater perhaps, because he withheld not his strength, but used it for the blessing of these people who were in such great need.
According to the divine plan, the earthly ministry of Jesus was confined to the Jewish nation. In Matthew 15:24 it is recorded that Jesus said, “I am not sent but unto the lost sheep of the house of Israel.” This statement was made in response to an appeal to heal the daughter of a Canaanite woman who had come to him seeking this favor. Jesus told this woman, “It is not meet to take the children’s bread, and to cast it to dogs. This woman agreed with this, yet suggested the possibility of Gentile dogs receiving some of the crumbs which might fall from the Master’s table. Jesus was moved by this demonstration of faith and said to her, “O woman, great is thy faith: be it unto thee even as thou wilt.” The account tells us that her daughter was made whole from that very hour. (Matt. 15:28) Here again Jesus’ wonderful spirit of love is demonstrated. He could easily have conserved his strength in this instance, reasoning that after all it was not expected of him thus to use his strength for the blessing of the Gentiles.
Jesus emphasizes the voluntary nature of his ministry on behalf of others in his statement that he had the power or authority to lay down his life and to take it up again. He was voluntarily laying it down that others might be blessed. In Matthew 16:25 the Master explains that this is to be the viewpoint of his followers: “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.”
This latter statement of the Master was made in reply to Peter’s effort to dissuade him from going up to Jerusalem where Jesus told them he was to suffer many things and finally be put to death and raised the third day. Peter had rebuked him, saying, “Be it far from thee, Lord: this shall not be unto thee.” (Matt. 16:22) Jesus replied to Peter saying, “Get thee behind me, Satan: thou art an offense unto me: for thou savorest not the things that be of God, but those that be of men.”—Matthew 16:23
Yes, Jesus knew full well what awaited him at Jerusalem. Had he used selfish, human reasoning, he might well have avoided this trouble. But it was God’s will that he should suffer and die, and Jesus knew this. He knew, furthermore, that the merit of that sacrifice of his perfect humanity on behalf of the sins of the world was dependent upon its voluntary nature.
This principle of giving and serving is further exemplified by what Jesus said to the rich young man who came to him asking what he should do in order to obtain eternal life. This young man asserted that he had kept the Jewish Law as best he could, but this was not sufficient. Beyond this, the Master explained, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.” (Matt. 19:21) The expression, “If thou wilt be perfect,” does not indicate that the rich man would be morally perfect if he sold all that he had and gave to the poor. The thought evidently is that of the ideal attitude of those who follow the Master.
“Wash One Anther’s Feet”
In John 13:4-17 is the account of the Master’s service to his disciples in washing their feet. In Eastern countries where sandals were worn and the feet thus exposed to the sand and dust, feet washing was a regular and necessary custom. This service was considered very menial, and the humblest servants or slaves performed it for the family and guests. Jesus had noticed among his disciples a spirit of selfishness, having overheard them disputing which of them should be greatest in authority and dignity in the kingdom he had promised to share with them.
The Master has previously taught the disciples the necessity of humility, and that the greatest among them would be the one who served most faithfully. He had reminded them of how the Gentiles lorded it over one another, and of how they sought for honor and position, just as Lucifer did from the time that “iniquity was found” in him. (Isa. 14:12; Ezek. 28:15) But the disciples still had not learned well the lesson.
So when the passover supper was finished, Jesus arose from the table and performed for the disciples this menial service of washing their feet. They hadn’t thought of doing it for one another. No, they had not yet caught the spirit of the Master in the sense of realizing that love, as represented in service, was to be the motive of the new order he was introducing. Heretofore all that the world had known of success and achievement had been based upon the idea that the lesser should serve the greater, and that the greater should lord it over the lesser.
Jesus had invited the disciples to drink the cup and eat the bread which represented participation in his suffering and death, and by washing their feet he gave a practical example of what that would mean in their relationship to one another. They were. to rejoice in the privilege of even the most humble service. If the Master himself, the One who formerly had been the active agent of God in creating the universe, and now had humbled himself to become the Redeemer, could perform this menial service of washing their feet, should they not also see their privilege of serving one another?
That the lesson had its designed effect we can hardly doubt. We note the course of self-denial followed by the apostles later, and how they served the body of Christ of which they were fellow-members, following the example of the Head, who was the greatest servant of all.
Paul Followed Christ
The Apostle Paul admonished the church to follow him even as he followed the Master. (I Cor. 11:1) Paul truly did walk according to the example of selflessness displayed by Jesus. At the beginning of his ministry Jesus was given a heavenly vision of the divine will for him, and he expressed his delight in that will and his determination to carry out all that had been written of him “in the volume of the Book.” (Heb. 10:7) From the beginning, Jesus knew that this would finally lead him into death, but there was no holding back. The same was true with the Apostle Paul. He, too, received a heavenly vision and years afterward he explained to King Agrippa, “I was not disobedient unto the heavenly vision.” (Acts 26:19) Paul was not disobedient to that vision, though he realized, even as Jesus did, that to be obedient would cost him his life.
While the heavenly vision received by Paul doubtless revealed to him some of the glories that would follow his life of sacrifice and suffering, it also emphasized the fact that he had’ the privilege of laying down his life for the great messianic cause. The Lord explained to Ananias that Paul was a chosen vessel to bear his name before the Gentiles and kings and the children of Israel. This was made plain to the apostle, as the Lord explained to Ananias, “I will show him how great things he must suffer for my name’s sake.” (Acts 9:15,16) Yes, this was a part of the heavenly vision. He was shown what great things he must suffer. Paul was not coerced into following this path of suffering, but he gladly walked in it because it was God’s way for him.
Throughout the apostle’s entire ministry we find displayed his determination to be obedient to the heavenly vision no matter what the cost might be. Paul, like Jesus, was informed that in going up to Jerusalem bonds and imprisonment awaited him. Like Jesus, attempts were made to dissuade him from taking a course that would thus result in suffering. But Paul was following the example of Jesus and was glad of the privilege of laying down his life in the Master’s cause. Thus, in response to those who advised against what to them seemed to be a reckless course to pursue, Paul said, “What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” Previous to this he had declared his position in the matter saying, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.”—Acts 20:24; 21:13
Paul had been warned by the Holy Spirit what to expect. However, he did not interpret this warning as meaning that God did not want him to go to Jerusalem; rather, he looked upon it in the nature of a test that his Heavenly Father was placing upon him. It was furnishing the apostle an opportunity voluntarily to lay down his life: Thus did the apostle rejoice in the privilege of following the example’ of Jesus.
On his way to Jerusalem, Paul stopped at Troas where he remained for seven days with the brethren, the next stop being at Assos. For reasons not revealed in the account Paul decided that it was God’s will for him to remain over in Troas for their regular Sunday evening meeting. He permitted the boat to go on, in full realization of the fact that in order to catch up with it the next day it would be necessary to walk many miles.
Paul on this occasion preached to the Troas brethren until midnight. It must have been a wonderful message and one which Paul considered important to deliver to this ecclesia at this particular time. Nothing demanded that he remain over and put himself to this extra exertion and sacrifice. He did it because he realized it was a privilege to render further service; and no doubt he realized the next morning as he started on that long, wearisome journey to Assos, that it was truly more blessed to give than to receive.
Not Regarding His Life
Others in the Early Church caught the spirit of the wonderful example set by Jesus and Paul, among them Epaphroditus, a member of the ecclesia at Philippi. This ecclesia was established by Paul when responding to the call to “come over to Macedonia and help us.” (Acts 16:9-15) These brethren at Philippi had ever been very dear to Paul, and when he was in prison at Rome they sent him a gift—one of their own brethren, Epaphroditus, being the messenger. Paul appreciated this manifestation of their love, and in writing to them doubtless had this partly in mind when he said, “I pray that your love may abound yet more and more in knowledge and in all judgment.”—Phil. 1:9; 2:25; 4:18
It was not so much the gift which Paul appreciated as the fact that the ecclesia at Philippi had caught the spirit of true Christianity to such an extent that they were willing to make this sacrifice on behalf of one of their brethren in Christ. It was a real sacrifice that Epaphroditus had made in order to deliver the gift to the apostle. Writing to the Philippians about it Paul said, “For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.”—Phil. 2:27-30
Here indeed is a wonderful example of the principle exemplified in the ministry of Jesus and Paul, and explained by Jesus when he said, “For whosoever will save his life shall lose it.” (Matt. 16:25) Epaphroditus did not regard his life when he had this opportunity to render a service to one of the Lord’s people. It is doing the things that we don’t have to do that constitutes acceptable sacrifice, and results in the promised joy of giving.
Spirit of Love Still Lives
The outstanding example of this principle of love that the church at this end of the age has witnessed is Brother Russell. Like Jesus and Paul, he also was given a vision of truth, The vision didn’t reach him in the same miraculous manner it was given them. It came through an understanding of the written Word, unfolding wondrous truths of the divine plan, constituting meat in due season for the household of faith during the harvest period.
Like Jesus and Paul, Brother Russell was not disobedient to the heavenly vision. Gladly he accepted its responsibility and gave up all that he had, even life itself, in order that the truth might be passed on for the blessing of others. When the vision reached him he was busily engaged in laying up treasures upon earth. The treasures already accumulated were gladly transferred to his heavenly account and used to spread the glad tidings of great joy.
But he gave out more than merely these treasures. He also gave up the means of acquiring more, and devoted his life to the promotion of that glorious truth which had so thrilled his own soul: Never did he hold back from giving his all to this glorious cause. It cost him not only his wealth, his time, and his strength, but also his reputation among men. Like Jesus and Paul, his name was cast out as evil; he was misrepresented and maligned, sometimes even in the house of his friends; but he proved by his faithfulness that it is, indeed, more blessed to give than to receive.
Throughout the entire period of the harvest work there were thousands who endeavored as best they could to follow the example of sacrifice they saw so beautifully displayed in Brother Russell. Some of these devoted their time and strength in the pilgrim service. Others—at one time as many as a thousand—wended their weary but happy way up and down the country colporteuring the volumes of Studies in the Scriptures. In most cases these gave up good positions and comfortable homes in order that they might share in the joy of giving the truth to others.
Those who could not devote all of their time to this service did what they could along other lines. There was instituted what was known as the volunteer service. This consisted of the distribution of free literature, sometimes at church doors, at other times from house to house. This was done by brethren in their spare time. The ones who engaged mostly in this form of service were not in a position to give all of their time, but they gladly did what they could. Many times this service was rendered by brethren who, had they used human reasoning, would have concluded that the wiser course would have been to remain at home and rest.
Then there were the many opportunities of service in connection with the meetings of the Lord’s people. The elders and deacons had their opportunities, and all in the ecclesias felt the responsibility that devolved upon them of doing all they could to contribute toward the building up of the body of Christ. Financially also, during that period, the brethren made great sacrifices. Those poor in this world’s goods, nevertheless, found ways to devote their few pennies here and there to the spread of the truth, while those more favorably situated gladly donated larger amounts, and by the pooling of these earthly treasures so gladly sacrificed by those who were laying up treasures in heaven, the financial end of the work was cared for and the truth promoted to the glory of God and the blessing of others.
God’s Spirit Still Displayed
The Spirit of the Lord which thus influenced Jesus, the apostles, the Early Church, Brother Russell, and the brethren generally during the time of his ministry, is still working in the hearts and lives of God’s people. The spirit of unselfishness which urges on to self-sacrifice that others may know and experience the joys of the truth and of the Lord is still manifesting itself among the people of God today. God’s Spirit today, even as in times past, is finding expression in many and varied ways, depending upon the circumstances surrounding the lives of those in which it is working. Today, as in the past, the truest and fullest expression of the Holy Spirit in the lives of God’s people is manifested in their wanting to do things for God, for the truth, and for the brethren.
Like the faithful ones of old, and like our Lord Jesus and the Heavenly Father, they have found it really to be true that it is more blessed to give than to receive. Thus their continued toil is a joyful service unto the Lord, and their reward a blessed realization of the fact that in keeping with the divine spirit of unselfishness their voluntary efforts are helping others to know the God of their salvation.
It is this spirit which is pleasing to God, because it is the spirit of wholehearted devotion to him irrespective of whether that devotion finds expression through the little that we are able to give or through returning to God our larger assets which he entrusts to our keeping as his stewards. We can, if we wish, save our strength, our talents, our money, our all, and enjoy them as earthly treasures; but in so doing we will fail to prove the reality of the principle expressed in our text, that it is more blessed to give than to receive.