Isaiah 58 opens with a cry, with a voice like the blast of a trumpet. Its message is addressed to "my people," to "the house of Jacob." This is a message to the church, not the world. And it is a message to the entire church, including workers. Moreover, there is a definite parallel between the days of Isaiah and our own days as far as the condition of the church is concerned.
When this message came from God a praiseworthy program was being carried out by the church. To His people He says:
- "They seek me daily." We observe the Morning Watch.
- " . . . and delight to know my ways." We urge faithful study of our Sabbath school lessons.
- They "did righteousness." How we delight in taking part in various church activities and campaigns!
- ". . . and forsook not the ordinances of their God." Paying tithe and observing the other ordinances of the church is a delight.
- "They ask of me the ordinances of justice." The Ten Commandments are our standard of life.
- "They take delight in approaching to God." Workers' institutes and congresses for youth and laymen are a vital part of our program.
- They "fasted" and "afflicted" their souls. Fasting, the practice of health reform, and strict temperance distinguish us from others.
A praiseworthy program indeed! But something is wrong, radically wrong. The lack of power in our service for God is seen in the paucity of our results—and this in spite of a very busy and commendable program. In the Isaiah dialog the people express utter amazement that in spite of diligence and faithfulness the tokens of divine approbation were so few.
Applying this to ourselves, are we courageous enough to face the implications? Every true worker is disturbed secretly when, in contemplating the many promises in the Bible and in the Spirit of prophecy that surely should apply to us today, we see so little fulfillment.
Heart Religion Was Missing
In Isaiah's day the colorful parade of religious activity was all there, but it was almost wholly an external thing—a sort of affected solemnity, a sanctimonious seriousness. Each man would "bow down his head" while his heart remained cold and unfeeling "as a bulrush." During all these ceremonies and observances, selfishness continued to flourish. More than that, they were actually oppressing their fellow men and especially their servants. They were exacting and factious in dealing with one another.
The hope seemed to be to make these special days of gathering and the observance of religious acts—no doubt good in themselves as far as they went—"a substitute for the duties of justice and kindness; an atonement for the sins of injustice and oppression—a substitution which God utterly abhored!" They even hoped by fasting and prayer to hasten the coming of the Messianic kingdom. But God revealed their need of a moral reform first.
Like those ancient worshipers we too speak of hastening the coming of our Lord. All too frequently the ideal becomes a slogan for bigger and better evangelistic endeavors, campaigns, and the giving and receiving of means. And that is good, provided our hearts are truly right with God and with each other. If ancient Israel needed to be reminded of their continual, daily need of moral reform, do we need less?
"What God desires in you and me is not certain forms, services, emotions, the saying of prayers and the like; it is renewal of the whole nature—of the inner and the outer man. Away with the thought that haunts so many, that the work of Christ is some cunningly devised plan for enabling men to get to heaven without righteousness [right doing]. It is rather the divinely simple and yet marvellously successful plan for making men, not merely by imputation or proxy, but in themselves and in fact, holy, pure, godlike and fit for heaven."—J. OGLE quoted in Butler Bible Work, [1894] vol. 8, p. 330.
What Brings Heart Religion?
What will bring this heart religion, this love, compassion, and warmth of human sympathy? What is it that will change our listless, lukewarm lives? The answer is clear. 'We must present to our people "the truth . . . anew in its simplicity."—Welfare Ministry, p. 77. And that simplicity must be tied in with the simplicity of the life of Christ. Commenting on this fifty-eighth chapter of Isaiah, the messenger of the Lord says: "Here is set forth the very spirit and character of the work of Christ."—The Desire of Ages, p. 278.
We frequently remind ourselves that Christ spent more time healing than He did teaching, and that is true. But even more emphatic is this statement that "Christ's chief work was in ministering to the poor, the needy, and the ignorant."—Welfare Ministry, p. 59. He did not neglect the wealthy, the educated, the leaders in society; but His chief work was with the other classes. His heart was tender and full of compassion as He ministered to the needs of suffering humanity. Is that what gave Him such influence with all classes? Is that what made His sermons so different?
If we want to face the issue squarely, should we not determine to spend more time with those groups who feel the economic pressure of life the keenest? Why limit our evangelistic, social, and church endeavors to the so-called good people, the better classes? We lose much when we lose touch with that stream of humanity that day after day faces poverty, disease, the arm of oppression, the aimlessness and the maddening monotony of life.
The light of God will "break forth as the morning," and even our own "health will spring forth speedily" when we share with the downtrodden their sufferings and their sorrows. "The glory of the Lord" will be seen upon His people and we will reach the place where "the Lord will answer" our prayers. "The forces of the Gentiles" will flow into the church when we deal our bread to the hungry. In response to our searching and crying after Him we will hear Him say, "Here I am."
God calls upon us as individuals in His cause to "loose the bands of wickedness" and "undo the heavy burdens," and "let the oppressed go free." We are to "break every yoke," and bring into our homes "the poor that are cast out" while we clothe the naked and destitute. This is a work not for a particular department of the church, but for every member. Then we will see the "light rise in obscurity"; then we will be "like a watered garden," our own souls satisfied "in drouth."
This is not turning aside from our world program of evangelization; instead it is evangelism in action. A church throbbing with the spirit of true benevolence and overflowing with love and sympathy is the noblest expression of true religion. No method of public relations can equal this. This has been demonstrated in a few places. In a short time inquiries, not by ones and twos but by hundreds and thousands, are made as to the tenets of the faith held by such a people. Doubling our membership would be a simple process. Then what about apostasies? Well, except the very enemies of the cross of Christ, who would want to apostatize from such a people?
On a recent Sunday morning in Oklahoma, a minister of the Mennonite Brethren, who are earnest believers in practical religion, mentioned to his congregation that a magazine writer had said that what we need in America is a new religion. But the minister said he hoped nobody would do anything rash until we had tried the old one!
A church aflame with the love of Christ, reflecting His light and revealing His life, is what the world is looking for. When the Word became flesh and dwelt among the people they beheld the glory of God, not in a special halo around the Saviour's head, but rather in His compassion and unfailing love. And the world is waiting to see that again. Through the years we have used Isaiah 58 to show the work of Sabbath reform in these last days. And that is right; but heart reform comes before Sabbath reform. The major emphasis in this chapter has to do with ministry of love and benevolence, the Sabbath being a type of a truly reformed life. "For he that is entered into his rest, he also hath ceased from his own works, as God did from his" (Heb. 4:10).
A few of the many quotations from the Spirit of prophecy will suffice to show the vital place of this chapter in God's last-day message. The emphasis is ours.
"The work specified in these words [Isa. 58] is the work God requires His people to do. It is a work of God's own appointment. With the work of advocating the commandments of God . . , we are to mingle compassion for suffering humanity." —Ibid., p. 32.
"Those who give practical demonstrations of their benevolence by their sympathy and compassionate acts toward the poor, the suffering, and the unfortunate, not only relieve the sufferers, but contribute largely to their own happiness and are in the way of securing health of soul and body."—Testimonies, vol. 4, p. 60.
"This is the special work now before us. . . . Our duty is plainly stated."—Ibid., vol. 2, p. 34.
"Noble sympathy, largeness of soul, and disinterested benevolence are needed. Then can the church triumph in God. . . . Isaiah's fast should be studied."—/bid., vol. 3, p 519.
"This ministry, rightly performed, will bring rich blessings to the church."—/bid., vol. 6, p. 266.
"All that heaven contains is awaiting the draft of every soul who will labor in Christ's lines. As the members of our churches individually take up their appointed work, they will be surrounded with an entirely different atmosphere. A blessing and a power will attend their labors. They will experience a higher culture of mind and heart. The selfishness that has bound up their souls will be overcome. Their faith will be a living principle. Their prayers will be more fervent. The quickening, sanctifying influence of the Holy Spirit will be poured out upon them, and they will be brought nearer to the kingdom of heaven."—Ibid., pp. 267, 268.
And let us never forget that—
"When the nations are gathered before Him, there will be but two classes, and their eternal destiny will be determined by what they have done or have neglected to do for Him in the person of the poor and the suffering."—Desire of Ages, p. 637.
When we look at this emphasis we see plainly what true religion is, and with the promises of Isaiah 58 in mind, we might well ask ourselves, Is this the key to true revival and the latter rain?
Preach in the Setting of the Times
Evangelism may mean a series of Meetings with an encouraging number of baptisms. But it can and should mean much more. The impact of a Spirit-filled preacher on his community can be tremendous, that is, provided he becomes an integral part of that community.
A study of the messages of the Old Testament prophets, who were the evangelists of their day, reveals that these men had a clear understanding of the problems of their day. They were forthright realists who, while exposing the corruption, also revealed the remedy. Although they had the long view of the future, they also had the closer view of the present. Their messages met national and spiritual needs. The historian H. G. •Wells speaks of these old-time evangelists as "a new kind of man," and they were. It was the power of true morality that distinguished them from others. But though they were different, they were not indifferent to the needs of their fellows.
The passing of time has brought many changes in our world, but sin is the same ugly, damning influence it always was. And as in the days of the ancient prophets, strong drink is still one of the biggest causes of sin and moral corruption. Therefore, as the modern messengers of God we dare not ignore it. Loosing the bands of wickedness and letting the oppressed go free is real evangelism.
The work of true temperance is not an appendage to evangelism, it is evangelism, and evangelism in its truest sense. Winton H. Beaven, associate secretary of our General Conference Temperance Department, shocked us the other day when he opened up the real problem of liquor as we have it in America. The facts he gave us certainly challenged our thinking. We publish them, not in any unkind expose, but to acquaint our workers in this great division field with the size and the nature of the problem we face.
Our evangelists in other lands will find similar facts to challenge their communities if they will but take time to become intelligent on the situation. Intemperance is a world problem. No man can fully preach this message for this hour without bearing an intelligent and emphatic witness on the question of temperance. But we must be informed.
If we would be spiritual surgeons, to amputate the corrupting influences of our communities we must, first of all, be spiritual diagnosticians. Among other things Dr. Beaven said:
"There are many ways to look at every problem, but the problem of alcohol is one that Christians generally seem to classify into one of three groups: One looks at the alcohol problem as something that has always been with us, always will be with us—it's a terrible thing, but there is nothing that can be done about it. Another takes the attitude that, Well, yes, it is a problem and a bad problem, but it is really none of our business. Then there is the other group who believes that somewhere in between is the more realistic way for us.
"History has taught that something can be done about alcohol problems. The drinking habits of nations have been changed. In 1800-1850, for example, the United States went from a whisky-drinking nation to a beer-drinking nation. It was accomplished by evolution, not revolution. Great changes can be made by educating the public attitude; but the problem is immense; it is acute. And whatever we say to the contrary, we are our brother's keeper. Not only is this a national problem; it is an international problem affecting every continent and almost every island in the world.
"The conditions in America with respect to alcohol are overwhelming. Let us face these facts and find through the tragedy of it all a new call to service.
"Did you know:
"That the liquor bill in the United States today approaches ten billion dollars a year? That is something like $300 a second.
"That the bill for every man, woman, and child in this country is nearly $70 a year, about $275 for each family?
"That for every $10 spent on alcoholic beverages, just $1 was contributed to all church work in the United States—$10 for liquor and SI for God?
"That about one half as much as the entire clothing bill of America is spent for liquor in this country?
"That the number of arrests for drunken driving among women has increased nine times in sixteen years?
"That Washington, D.C., has the highest per capita consumption of alcoholic beverages in the Western Hemisphere?
"That there are 36,000 registered alcoholics in the District, which cost the District more than half a million dollars a year?
"That liquor costs one and a half times as much as all education plus religion in the United States?
"That alcohol addiction is 10 per cent more prevalent than tuberculosis, 50 per cent more prevalent than cancer, and 225 per cent more prevalent than poliomyelitis?
"That out of every five drivers involved in fatal accidents one has been drinking?
"That out of every four pedestrians in fatal accidents one has been drinking?"
It would be impossible to calculate the actual cost of liquor in traffic accidents. For instance, the Bureau of Highway Safety, using the State of Pennsylvania for 1953 as a sample, pointed out that the average yearly cost of traffic accidents in that State is as follows: 1,643 persons killed at an estimated $18,200-829,902,600; 70,531 persons injured at $660-846,550,460; 82,411 property damage accidents at $160 —$13,185,760, or a total of $89,638,820.
According to these statistics, then, the cost of highway accidents in one year in the State of Pennsylvania alone, due to alcohol, was more than $22 million.
Then think of this: According to the Public Health Service of the United States, admission into mental hospitals due to alcohol psychosis has been so much on the increase that today about one in seven cases is due to alcohol; and the proportion is steadily getting worse.
According to Dr. E. M. Jellinek, of the World Health Organization, there are in the United States approximately 3,800,000 alcoholics, and 3 million problem drinkers; or nearly 7 million alcoholics and problem drinkers in all. Thus, one out of every nine or ten drinkers is a problem drinker or an alcoholic.
But the cost of alcohol cannot be computed in statistics or in money, although the money spent is money wasted. The real cost of alcohol has to be measured in broken homes, broken hearts, shattered lives, blinding tears, tragic remorse, terror, bloodshed, and agony. The real cost of alcohol is self-destruction, mental disease, juvenile deliquency, divorce, robbery, home and auto accidents, poverty, and murder.
Then Dr. Beaven touched upon divorce, emphasizing that although there are many reasons for the breakup of the home, yet according to the Philadelphia Bar Association, between the years 1937 and 1950 excessive drinking was the causal factor in 21 per cent of all the divorces in that conservative and historic city. The Philadelphia Municipal Court reported that from 1915 to 1946 drunkenness by the husband was reported in 25 per cent of all cases as the cause of divorce. And to cite just one more authority, Judge Charles T. Write, of Washington State, says: "Liquor is the major factor in the vast majority of all divorces. It is not only the largest single cause of divorce, it is the cause of more divorces than all other causes put together."
Blighted homes, blighted families, and blighted lives demand that Christians do something about it. This is more than the work of a particular department; it is the responsibility of the whole church. The Adventist ministry cannot and dare not be blind to these issues. Instead, we should be in the vanguard of the marching hosts in this fight against moral corruption.
