The Review and Herald
May 4, 1911
A Study of Principles—No. 9
The Example of Christ
D. E. Robinson
“In that he himself hath suffered being tempted, he is able to succor them that are tempted.” RH May 4, 1911, par. 1
Jesus Christ alone is qualified to act as our High Priest and Saviour, because, however difficult it may be to understand, he only has passed through such experiences of test and trial as enable him to know how to meet the needs of every tempted soul. RH May 4, 1911, par. 2
Those who belong to “this generation,” which “shall not pass, till all these things be fulfilled,” must meet an issue which involves strong temptations. But we may be assured that our perfect Saviour and Pattern has met and triumphed over similar temptations. RH May 4, 1911, par. 3
Jesus was the word made flesh. Men may differ as to the meaning of some of the written words of Scripture relative to our duty under certain conditions; but we may always know the true meaning, when his example furnishes a living interpretation. By a study of his methods of encountering opposition, we may learn principles to govern us in our relation to those who oppose the truths that we have to proclaim to the world. RH May 4, 1911, par. 4
Christ came to this world for a purpose,—to perform a divine mission. Every other consideration was subordinated to the fulfilment of this work. “My meat is to do the will of him that sent me,” he declared, “and to finish his work.” John 4:34. And knowing that the opposition to his labors would wax stronger until finally he must cease, he said, further: “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.” John 9:4. And when the sad hour came that cruel hands were laid on the son of God, on that same night when to the emissaries of the great adversary the words were spoken, “this is your hour, and the power of darkness.” Jesus “lifted up his eyes to heaven,” and could say to his father, “I have finished the work which thou gavest me to do.” RH May 4, 1911, par. 5
Undoubtedly, behind the opposition of men, there lay the instigation of Satan, whose purpose it was to hinder the work of Christ, and, if possible, to cut it short. In our day it is well, in meeting opposition, to remember that “we wrestle not against flesh and blood.” And we should fear lest by an unwise course we place ourselves where our work will be cut short unnecessarily. RH May 4, 1911, par. 6
We read that at one time “Jesus walked in the Galilee: for he would not walk in Jewry, because the Jews sought to kill him.” In Galilee he could carry forward his work, whereas at that time in Judea he would have been forced to meet fierce opposition. But by this withdrawal he laid himself open to a charge of weakness by his brethren, who did not believe in him. They considered merely the act, without understanding the motive that actuated him. They urged him tauntingly to go up to the feast of tabernacles. “There is no man that doeth anything in secret,” they said, “and he himself seeketh to be known openly. If thou do these things, show thyself to the world.” His reply to their taunts and insinuations was, “my time is not yet come.” Commenting upon this incident, Mrs. E. G. White says:— RH May 4, 1911, par. 7
“The world for Christ was not a place of ease and self-aggrandizement. He was not watching for an opportunity to seize its power and its glory. It held out no such prize for him. It was the place into which his Father had sent him. He had been given for the life of the world, to work out the great plan of redemption. He was accomplishing his work for the fallen race. But he was not to be presumptuous, not to rush into danger, not to hasten a crisis. Each event in his work had its appointed hour. He must wait patiently. He knew that he was to receive the world's hatred; he knew that his work would result in his death; but to prematurely expose himself would not be the will of his Father.”—The Desire of Ages, 451. RH May 4, 1911, par. 8
After his brethren had left for Jerusalem, Jesus did go up to the feast of tabernacles, but he went, “not openly, but as it were in secret.” John 7:10. He chose “an unfrequented route by which to go, in order to avoid the travelers who were making their way to the city from all quarters. Had he joined any of the caravans that went up to the feast, public attention would have been attracted to him on his entrance into the city, and a popular demonstration in his favor would have aroused the authorities against him. It was to avoid this that he chose to make the journey alone.”—The Desire of Ages, 451, 452. RH May 4, 1911, par. 9
It was a part of the work of Christ to preach the gospel in the cities of Galilee. See Luke 4:43. Therefore, when he would have been hindered in Judea, he could do effective work in the northern division. But at the time of the feast of tabernacles, the great multitudes that gathered at Jerusalem gave him such an opportunity for teaching that no fear for the consequences would keep him from attending. Suddenly he appeared before them in the very temple. RH May 4, 1911, par. 10
Divine Protection
It is worthy of note that Jesus had given as the reason for his withdrawal from Judea the fact that his hour had not yet come; and yet, when he returned and taught openly, the record is that though “they sought to take him,” yet “no man laid hands on him, because His Hour Was Not Yet Come.” John 7:30. It would seem that although when he could carry on his work elsewhere, he himself took wise precautions to shield himself from the wrath of his enemies, yet when duty called him to the place of danger, his father restrained wicked men from laying hands on him. Yet this divine protection did not lead him to act presumptuously; for when, as a result of his plain teaching, his enemies were angered, and took up “stones to cast at him,” he “hid himself, and went out of the temple, going through the midst of them, and so passed by.” John 8:59. And when they again sought to take him, “he escaped out of their hand, and went away again beyond Jordan into the place where john at first baptized; and there he abode.” There he could work quietly with the many who “resorted unto him.” John 10:39-41. RH May 4, 1911, par. 11
The example of Christ in meeting opposition was in harmony with the instruction given to his disciples when he sent them on their mission of service. “When they persecute you in this city,” he said, “flee ye into another.” Well did he know how sorely they were to be tried when bearing witness of his earthly life, and of his triumph over the forces of evil. RH May 4, 1911, par. 12
“So bitter would be the enmity to the gospel that even the tenderest earthly ties would be disregarded. The disciples of Christ would be betrayed to death by the members of their own households. ‘Ye shall be hated of all men for my name's sake,’ he added; ‘but he that shall endure unto the end, the same shall be saved.’ But he bade them not to expose themselves unnecessarily to persecution. He himself often left one field of labor for another, in order to escape from those who were seeking his life. When he was rejected at Nazareth, and his own townsmen tried to kill him, he went down to Capernaum, and there the people were astonished at his teaching; ‘for his word was with power.’ So his servants were not to be discouraged by persecution, but to seek a place where they could still labor for the salvation of souls.”—The Desire of Ages, 355. RH May 4, 1911, par. 13
In John 11:47-53, We read of the plots of the priests against Jesus, after the resurrection of Lazarus. “Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness.” Verse 54. RH May 4, 1911, par. 14
“The Saviour understood the plotting of the priests. He knew that they longed to remove him, and that their purpose would soon be accomplished. But it was not his place to hasten the crisis, and he withdrew from that region, taking the disciples with him. Thus by his own example Jesus again enforced the instruction he had given to his disciples, ‘When they persecute you in this city, flee ye into another.’ There was a wide field in which to work for the salvation of souls; and unless loyalty to him required it, the Lord's servants were not to imperil their lives.”—The Desire of Ages, 541. RH May 4, 1911, par. 15
At times in his ministry in Galilee where he had been driven by the opposition at Jerusalem, emissaries from the religious leaders came to him seeking to entangle him in some way, and to engage him in a controversy. One such instance is recorded in the fifteenth chapter of Matthew. After he had spoken to these opposers plain truths that would naturally arouse feelings of resentment in their unconverted hearts, and lead them to take steps against him, the simple record is that “Jesus went thence, and departed into the coasts of Tyre and Sidon.” Verse 21. After his return, once more the pharisees came, “tempting” him. Matthew 16:1. After a straight reply to their questions, “he left them, and departed.” On another occasion, he “departed, and did hide himself from them.” John 12:36. RH May 4, 1911, par. 16
Other instances might be cited, but these are sufficient to show Christ's manner of carrying forward his work amid opposition that, if antagonized by a defiant, hostile spirit, would have resulted in a shortening of his opportunities for service. RH May 4, 1911, par. 17
A Lesson from the Example of Paul
The labors of the great apostle Paul are an example of burning zeal for the salvation of souls. In order to be successful in his labors, he willingly yielded many things which the natural man is prone to contend for as his rights. “I take pleasure in infirmities, in reproaches, in necessities, in distresses for Christ's sake,” he declared. “Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.” 1 Corinthians 10:33. “Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, ... That I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.” RH May 4, 1911, par. 18
The apostle adapted himself to the customs and to the prejudices of those for whom he labored. This is illustrated by his course in the circumcision of Timothy. Paul was at that time on a mission to the churches, carrying with him the decision of the council at Jerusalem that this rite should not be urged upon the gentile converts. But when he decided to take with him Timothy, whose father was a Greek, he “took and circumcised him because of the Jews which were in those quarters.” Acts 16:3. Had this not been done, he would have found no opportunity to preach the gospel to the Jews, who were so zealous for the ceremonial law that at one time they sought to kill Paul, merely because they thought he had taken a Greek into the temple. RH May 4, 1911, par. 19
Later, under different circumstances, the same apostle wrote, “neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Jesus Christ, that they might bring us into bondage.” Galatians 2:3, 4. RH May 4, 1911, par. 20
These two actions were not inconsistent. The mere act of circumcision was not in itself inherently wrong. “Circumcision is nothing, and uncircumcision is nothing.” Yet it was wrong to trust in this rite as a means of salvation; for this would make of no effect the grace of Christ. Galatians 5:4. On the other hand, it was right for one, where no divine principle was involved, to make a concession in this matter, to allay a prejudice among the Jews, in order that the gospel might be preached to them. The circumstances determined whether this action, indifferent in itself, was right or wrong. RH May 4, 1911, par. 21
May not this same general principle be applied in determining the attitude that should be assumed by individual believers, under varying circumstances, toward the question of Sunday labor? To refrain from ordinary, secular labor on Sunday is not in itself inherently wrong. It is certainly commendable to concede our just rights in this matter, when no divine principle is involved, in order to engage in missionary work, when such a course will allay prejudice and keep open doors that would otherwise be closed to the entrance of the truth. But when circumstances are such that refraining from such secular labor on Sunday is necessarily coupled with a violation of the law of God, then there can be no question as to the duty of those who desire to remain loyal to the divine ruler. RH May 4, 1911, par. 22
The Lord is the hope and strength of his people; and those who trust fully in him will have wisdom under changing circumstances to discern their duty from day to day. In times of trial and test, when called upon to render homage to that which God has forbidden to honor, they will be given the fortitude and the courage necessary for maintaining their allegiance to the divine sovereign. RH May 4, 1911, par. 23