| Christian Life and Doctrine | May 1978 |
Keeping the Heart
“Keep thy heart with all diligence, for out of it are the issues of life.” —Proverbs 4:23
IN THE Bible the heart is used to illustrate our motives, intentions, or desires. This is suggested in Hebrews 8:10, which reads: “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.”
In the kingdom the world will first learn God’s laws; these will be imprinted in their minds. Then the laws will motivate them in all things. This results from having the laws written in their hearts.
That law of God which must eventually be the motivating force for all intelligent beings was described by Jesus when one of the Pharisees approached him, asking, “Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself.”—Matt. 22:36-39
The new creation must have these laws crystallized in their minds during this age. To the world this crystallization will come under very different conditions. In the kingdom Satan will be bound and will not be able to exert his evil influence. Even those brought back from death will be prevented from acting on evil impulse, which was a part of their fallen condition, because the prophecy states: “They shall not hurt nor destroy in all my holy mountain [kingdom]: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.”—Isa. 11:9
Even Jesus had to have complete love fixed in his character. The love he had for the Father had to be maintained under adverse conditions. Hence we read in Hebrews 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered.” Of course our Lord was always obedient in his prehuman existence as the Logos. When it is stated he learned obedience, the thought is that he maintained this complete love for God and man under difficult conditions of suffering and the temptings of Satan. Thus his character was so fixed with proper motives and desires that he would never go contrary to God, as did Satan. Hence God could make him a divine being, possessing immortal life, the same as the Father himself.
The Apostle Paul emphasized this need for us to have love as the motivating force in our lives. His superb description of love in action, in I Corinthians, chapter 13, is prefaced with illustrations that are powerful.
He writes, “Though I speak with the tongues of men and of angels, and have not charity [love], I am become as sounding brass, or a tinkling cymbal.” (I Cor. 13:1) In other words, eloquence in proclaiming the grand promises of God means nothing unless it is motivated by this supreme love for God.
In verse 2, the apostle indicates that the reason we receive our God-given knowledge of him is to enable us to maintain this good heart condition, that is, a desire to be prompted by the highest law of love. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity [love], I am nothing.”
In verse 3 it is emphasized that sacrifice of our possessions, and even of life itself, is profitless if our motive is not correct. “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity [love], it profiteth me nothing.”
There have been instances where brethren have incorrectly assumed from the 13th chapter of I Corinthians that knowledge, faith, and sacrifice are not of much importance—we need only love. We must carefully note that this is not what the Apostle Paul is writing. From other scriptures we know that “without faith it is impossible to please God.” The apostle writes that although we “understand all mysteries and all knowledge … and have not charity [love],” it profiteth us nothing. This does not mean knowledge is not necessary, because we read of Jesus, “By his knowledge shall my righteous Servant justify many.”—Isa. 53:11
The point the apostle is stressing is that our faith, knowledge, and sacrifice are all provided so that, in obedience thereto in the experiences provided by the Father, we can develop this supreme love for God.
There are illustrations in the Bible which emphasize that what is done is not the important thing, but rather why it is done. The why represents the motive which prompts the action. In Proverbs 21:4 we read, “An high look, and a proud heart, and the plowing of the wicked, is sin.” We are not certain just what is meant by this text, but on the surface it suggests that a worthwhile work of farming can be sinful if the object and fruits expected are to be used to further sinful purposes.
Our Lord emphasized that those of his disciples who had great surpluses should give some to the poor before following him in his work. It is evident that in his day there was much abject poverty, and those who needed help could not depend on charitable organizations but, instead, only on the generosity of those who had more possessions. This fact is brought out in the account of his encounter with the rich young ruler, recorded in Matthew 19:16-22. The rich young ruler, who desired to be a disciple, was finally told by Jesus, “Go sell that thou hast and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”—Matt. 19:21
With this principle in mind, it is interesting to read of an incident in our Lord’s life recorded in John 12:1-6. Mary had anointed our Lord’s feet with a pound of spikenard, “very costly.” It is reported Judas Iscariot said this perfume should have been sold for three hundred pence and the money given to the poor. It is obvious this was in harmony with a principle previously stated by Jesus.
But why did Judas make this suggestion? Surely the idea in itself was not wrong, although Jesus indicated in this instance there were other factors involved. But the point is, what Judas suggested, although not wrong in itself, was evil because of why he made such suggestion. We read in verse 6: “This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.”
How strongly this account points up the importance of motive, or desire! Each day we must try to assess the motives for our actions, attempting always to bring them into complete harmony with the great law of love.
The Scriptures, by parable, suggest that all who are called and who consecrate begin their course with the proper motive of love. In the 8th chapter of Luke the Lord gave us the Parable of the Sower. He stated that the seed of the sower fell upon four different conditions of soil. (1) Some fell by the wayside, (2) some fell on a rock, (3) some fell among thorns, and (4) some fell on good ground. In his explanation of the parable he says in verse 15, “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.”
How can it be said that all had a good and honest heart at the time of consecration and acceptance? As we review our experience at that point it becomes clear. We were first drawn to the Lord by his providences—“No man can come to me, except the Father which hath sent me draw him” (John 6:44) The final part of our drawing was God’s revealing himself through his wonderful plan of the ages. Through it we beheld his wonderful love and compassion—it transfixed our souls. This is suggested in II Peter 1:3, where it states we are drawn “through the knowledge of him that hath called us by [margin] glory and virtue.”
When we consecrate we say, in a sense, “We love thee, Lord, with all our heart, soul, and mind.” (Matt. 22:37) From that point on we must maintain that desire and motive in the presence of all the experiences the Lord directs our way. Hence we read in Romans 8:28, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” If we keep our “hearts,” or motive, or desire, in all the experiences, then, like Jesus, we can be said to have learned obedience by the things which we suffer.
The Heavenly Father often brings to our attention the importance of the heart with those who serve him. A wonderful illustration of this is seen in the experience of Samuel when he was sent to anoint King Saul’s successor. Samuel had been deeply saddened by Saul’s disobedience to God. We read in I Samuel 16:1: “And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.”
Samuel did not inform Jesse of the real object of his mission but indicated a desire to sacrifice to the Lord with the father and his sons. The first son he met was Eliab, who evidently was a young man of unusual countenance and stature. Samuel’s private reaction was, “Surely the Lord’s anointed is before him.”
Then came the profound statement of God: “Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.”—I Sam. 16:7
The pronouncement of God is heartwarming to us—it reaffirms that when we began our walk, God looked and saw that our heart was good. O that we may maintain this attitude until he says, “Enough!” This experience recorded of Samuel should caution us to be most careful as we view those with whom we walk. It is possible that we may be tempted to judge a brother by outward circumstances and, in error, conclude his heart is not right.
Of course there can be instances where we know a particular act or course is wrong, but we should never, never judge the ultimate motive or desire of a fellow pilgrim. This judgment is only in the province of God. To illustrate: A sailing vessel may set out, bound for a distant port. Winds of varying directions may for a time blow the vessel off a straight route, but in all instances the captain could still have the firm intention of reaching the intended destination. So, too, as we walk, various tests and trials may come which, for a while, affect our walk; but all these may be tests which, when overcome, will crystallize our original desire and motive.
There are instances, too, when we are tempted to judge the reason why a certain act was taken by a brother or sister. It is quite possible that we can entirely misunderstand the motive which prompted such an act. Such confusion in judgment is illustrated in God’s Word.
A long time ago a priest of God was seated by a post in the temple of God. While there he saw a daughter of Israel come in who mumbled incessantly and in distress. He assumed she was drunk with wine. Finally the priest thought it his duty to speak to the errant woman, and his words were, “How long wilt thou be drunken? Put away thy wine from thee.”
It was Eli, the priest, who spoke, and he had grossly misjudged a situation. The woman he saw was Hannah, barren of children, and in anguish she was praying for a child. In response to him she said: “No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord.” Wonderful Hannah was later to have her prayer answered and become the mother of Samuel.
The point for us in this incident is that one can terribly misread an action of another which on the surface seems to us so obvious. It should make us resolve to be cautious in forming opinions of our brethren and to attempt to put the best possible construction on what we see others do.
In our subject text we are instructed to “keep” or guard our heart with all diligence. We are not to attempt to “police” others. But we should do everything possible to see that our own motives and intentions are in full harmony with God’s Word. What are some of the things we must guard against? One of the dangerous foes is bitterness.
We read in Hebrews 12:15: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.” This brings out that bitterness, if not put down, can then blight others, “and thereby many be defiled.”
Bitterness is a form of pride. This can arise because we may feel thwarted in something we would like to do. It can come because prejudices, based on human imperfection, are allowed to rise. We can dislike and become bitter toward those who we believe do not properly esteem us. God has given us an antidote to counteract such heart poison.
Divine wisdom is given by our Lord in Matthew 5:43,44: “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.”
It is possible that a fellow pilgrim can do something toward us which is unkind and borders on persecution. Still, we must not become bitter. Ofttimes the offenses we believe are made against us are imagined. But, whether they are real or imagined, we must not let bitterness poison our hearts.
“Pray for those which despitefully use you, and persecute you.” How? In a most personal way. When we are in the throes of such a trial, we must go daily (or more often) to the throne of grace, pouring out our desire to the Lord to help us not to become bitter. As we talk to him in prayer—using the name or names of those involved—asking ways to help and love them, that very prayer and desire begins its beneficial work. It is a divine antidote for the poison of bitterness and will cause the sweetening effect of love to come and calm and caress a troubled heart. Just imagine arising from one’s knees after such a prayer and coming face to face with the one who had troubled you. There could be no hate, and the attitude obviously would have changed.
Another heart poison is envy. We read in Matthew 6:23, “But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” What does it mean to have an “evil eye”? We believe an answer is given in the parable about the laborers in the vineyard.
In Matthew 20:1-15 the parable recounts how a householder went out early in the morning to hire laborers. He agreed for the pay of a penny a day. However, other laborers were hired at the third, sixth, and eleventh hours, and each was promised suitable pay. When those first hired realized that the last had received the same pay as themselves they were upset and strongly voiced their dissatisfaction. But the owner of the vineyard took issue with those who were bitterly complaining. He said, “Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?” (Matt. 20:15) This suggests the evil eye is a condition of envy.
Envy is a form of pride born of resentment in seeing others favored in a way we believe is above us. The true antidote for the spirit of envy is to maintain an attitude of being grateful for our blessings. We are in danger of being envious of others because of their wealth, position in the church, knowledge of the truth, possessions, as well as a host of other things.
What a favored lot is that of each “child of God”! If we were to count our blessings each day, our heart would be constantly singing. We, little people, taken from the billions of earth, have been invited to be God’s family now and in the eternity to come. What we possess now, of wealth or position, matters little if our hearts are in harmony with God’s will. We must continually remind ourselves that our present lot in life and the experiences received are according to his divine wisdom and power. If we “keep our hearts” we shall be with him, the Lord, and all the saints, in eternity.
Another poison we must guard against is pride. “Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.” (I Pet. 5:5) The apostle’s phrase of being “clothed with humility” carries the thought of “tying humility about you as a garment.” Evidently this was a recall by Peter of the occasion when Jesus, to demonstrate humility, girded himself with a towel and washed the disciples’ feet.—John 13:4-15
It appears that the apostle never forgot the example given by Jesus. Why was Jesus humble? Because he was aware that every perfect talent he possessed was from his Father. When the rich young ruler approached Jesus and said, “Good Master,” Jesus answered, saying, “Why callest thou me good? There is none good but one, that is, God.” (Matt. 19:17) In other words, he was showing that his perfection of countenance and body, his superb perfection of intellect, his wisdom of words and actions, came from the Father as a gift. He had no right to be personally proud. So with us. Any talent we possess, of speech, knowledge, wisdom, opportunity, is from God and should be used to serve the Lord and his people.
When we started with our good and honest hearts, the Lord knew we must be exercised by many experiences. Without question, we have all had tests which caused bitterness, envy, and pride to surface in our hearts. But the Lord wants us to watch and be aware of such unlovely things when they arise. Then, seeing such, we can, by prayer and new resolve, apply the scriptural wisdom, or antidote, to the poisons and return to quiet peace in him. Each test and victory, whether immediate or with struggle, causes the crystallization of character that is needed.
Finally, the new mind, motivated by the law of love and fixed therein through test, can be clothed with the divine nature and for eternity be a part of the wonderful family of God.