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The Youth’s Instructor

278/477

November 3, 1898

Thy Father Which Seeth in Secret Shall Reward Thee Openly

EGW

“Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.” YI November 3, 1898, par. 1

It was the custom of the Jews to do their deeds of charity in a conspicuous manner. They performed their almsgiving in public; and before doing this, often a proclamation was made, heralding their generosity. Thus many gave large sums of money, in order to have their names extolled by men, and that they might be thought liberal and righteous. YI November 3, 1898, par. 2

When Christ gave his instruction in regard to almsgiving, there was in the crowd a pitiable object soliciting charity. One of the Pharisees, with great display, gave a small sum to the applicant, at the same time commending his own benevolence. The people looked on with admiration, and praised the apparently liberal act. But this man's character was not merciful. He did not pity the suffering and the needy. He had no experience in deeds of love. His object in giving was merely to rid himself of a troublesome applicant, and to call attention to his own benevolence. YI November 3, 1898, par. 3

Jesus read the motive of the giver. He saw that his act was altogether for the occasion, and this furnished a lesson for the heavenly Teacher. Christ laid bare the motives of the hypocrite. He showed that this act was a counterfeit of benevolence, and would weigh against the doer in the day of God. Turning to his disciples, he cautioned them against giving merely for the honor and praise they might thus receive. The motive was wrong. If they had no higher motive than this, they would have no higher reward. He showed that those who bestow their gifts that they may receive the praise of men, will have no reward in heaven. They have their reward in worldly honor and applause. They give that they may obtain this, and this is all they receive. YI November 3, 1898, par. 4

Frequently the gifts bestowed on the poor, only confirm them in indolent, reckless pauperism. Money is given, but not instruction. We do not bring ourselves to the task of employing and teaching the poor and ignorant, thus helping them to help themselves. Such aid is often the most useful that can be given. YI November 3, 1898, par. 5

Let us not disdain to touch the applicant. When Christ healed the sick, he laid his hands upon them; and we must come near to those whom we wish to help. Let us realize that, as Christ's, we have nothing of our own. Everything that we have has come from God. Let us therefore impart judiciously to those less favored. YI November 3, 1898, par. 6

From their abundance the great men of the world often give large sums of money to colleges and societies, that their names may be extolled; while close to their stately mansions the widow and the fatherless are destitute of food and clothing. Christ teaches that our gifts should be made quietly and unobtrusively, from a heart of pitying tenderness for the unfortunate and the suffering. We should give kindly words with our gifts. Hearts are drawn together by words of kindly sympathy and genuine sorrow for the sufferer. There was no virtue in the gift of the Pharisee. Through it no blessing came to the heart of the receiver. He had given because he desired to be praised for his benevolence. YI November 3, 1898, par. 7

Self-sacrifice is an essential element of true Christian character. In his life on earth, Jesus has given his followers an example of this. It was love for the souls of men that brought Christ from a world of purity; and he reached to the very depths of wretchedness and woe, in order that he might help the suffering and the perishing. And the servant of Christ must follow in the footsteps of his Master if he would reach to the perfection of this wonderful, glorious Pattern. YI November 3, 1898, par. 8

While Jesus was giving this instruction, the attention of the people was diverted by the loud voice of prayer. The Pharisee has been reproved by the close, practical teaching of Christ. He felt angry that his sins had been made so apparent, although no word had been directly addressed to him. Feeling condemned before the people, he made an effort to hide the deformity of his character under a pretense of piety and devotion. YI November 3, 1898, par. 9

“And when thou prayest,” Jesus continued, “thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.” YI November 3, 1898, par. 10

There is an expressed humility, an external appearance, which is born of pride and self-exaltation. Often there are those who parade their humility before others, that they may hear their piety extolled. They seek to impress others with the greatness of their humility. But such men are deceived. In their efforts to prove themselves possessors of this desirable quality, they show that it is not theirs. Those who really possess this grace are ignorant of the fact. YI November 3, 1898, par. 11

Judging the Pharisee by his hypocritical prayer, many of that company believed him to be a humble, devoted man. But Christ shows such zeal and fervor to be no sign of righteousness. God does not regard such prayers. The approval of men is all the reward those who thus parade their devotion will receive. YI November 3, 1898, par. 12

When Christ taught the people, he did not devote the time to prayer. He did not enforce upon his hearers, as did the Pharisees, long, tedious ceremonies and prayers. He taught his disciples how to pray: “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.” YI November 3, 1898, par. 13

We would not discourage prayer; for there is far too little praying and watching thereunto; and there is still less praying with the spirit and the understanding also. Fervent and effectual prayer is always in place, and will never weary. It is impossible for the soul to flourish while prayer is neglected. Family or public prayer alone is not sufficient. In secret prayer the soul should be laid bare to the inspecting eye of God: here every motive should be criticized. YI November 3, 1898, par. 14

How precious is secret prayer—the soul communing with God! Secret prayer is to be heard only by the prayer-hearing God. No curious ear is to receive the burden of petitions. Calmly, yet fervently, the soul is to reach out after God; and sweet and abiding will be the influence emanating from him who sees in secret, whose ear is open to the prayer arising from the heart. He who in simple faith holds communion with God will gather to himself divine rays of light to strengthen and sustain him in the conflict with Satan. YI November 3, 1898, par. 15

Mrs. E. G. White