By Izuchukwu Riches Ubani
Misapplication of “Go and Tell Him His Fault Between Thee and Him alone and “Touch not Mine Anointed
“Touch not mine anointed, and do my prophets no harm.” (1 Chron. 16:22)
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” (Matt. 18:15)
“Nothing can be more cruel than the tenderness that consigns another to his sin. Nothing can be more compassionate than the severe rebuke that calls a brother back from the path of sin.” (Life Together, by Dietrich Bonhoeffer).
“True Christian principle will not stop to weigh consequences. It does not ask, What will people think of me if I do this? or, How will it affect my worldly prospects if I do that? With the most intense longing the children of God desire to know what He would have them do, that their works may glorify Him.” (Review and Herald, February 1, 1881).
It can be so amazing how easily a popular opinion or, better yet, a traditional assumption can, under close objective scrutiny, be demonstrated and proven to be erroneous, skewed, and so narrow and limited in scope of application. Such is the case with two Bible passages that have become popular among those whose major delusion is their unwise sympathy with those who have been publicly reproved, rebuked, and exposed for their ignorance or error. Sentimentalism or “political correctness” [what many honestly mistaken Christians misconstrue for “speaking the truth” or “correcting” in “love”] appeals to popular culture and self-indulgence and self-interest, but true religion is governed by spiritual-biblical principles unaffected by applause or censure. Though in the secular or philosophical world, logic is the test of reasoning, in the world of religion, faith is the overriding framework for reasoning, whereas the sacred writings (Scriptures, as inspired by the Holy Spirit) constitute the rule of faith, the revealer of doctrines, the standard of practice, and even the test of experience (to determine whether or not the “spirit” or feeling behind one’s experience/conviction is the same Holy Spirit by whom the Scriptures were inspired).
Ellen G. White assures us:
“Age will not make error into truth, and truth can afford to be fair. No true doctrine will lose anything by close investigation” (Counsels to Writers and Editors, p. 35).
“Numberless words need not be put upon paper to justify what speaks for itself and shines in its clearness. Truth is straight, plain, clear, and stands out boldly in its own defense; but it is not so with error. It is so winding and twisting that it needs a multitude of words to explain it in its crooked form” (Early Writings, p. 96).
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today” (Fundamentals of Christian Education, p. 307)
“Truth is of God; deception in all its myriad forms is of Satan, and whoever in any way departs from the straight line of truth is betraying himself into the power of the wicked one. Those who have learned of Christ will “have no fellowship with the unfruitful works of darkness.” Ephesians 5:11. In speech, as in life, they will be simple, straightforward, and true, for they are preparing for the fellowship of those holy ones in whose mouth is found no guile. See Revelation 14:5.” (Prophets and Kings, p. 252).
“Be ye mindful always of his covenant; the word [which] he commanded to a thousand generations; [Even of the covenant] which he made with Abraham, and of his oath unto Isaac; And hath confirmed the same to Jacob for a law, [and] to Israel [for] an everlasting covenant, Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; When ye were but few, even a few, and strangers in it. And [when] they went from nation to nation, and from [one] kingdom to another people; He suffered no man to do them wrong: yea, he reproved kings for their sakes, [Saying], Touch not mine anointed, and do my prophets no harm.” 1 Chronicles 16:15–22.
The context above clearly, unequivocally, was not referring to any particular “Man of God”; instead, it was referring to the nation of Israel [refer to verse 21: “He suffered no man to do them wrong: yea, he reproved kings for their sakes”] as God’s covenant people, as God’s “remnant” church [compare with Acts 7:38; Rom. 3:1-2], the pillar and ground of truth [refer to 1 Tim. 3:15], against which the gates of hell cannot prevail. Moreover, the expression, “do my prophets no harm.” [See verse 22] is given in the context of the status of the nation of Israel as a kingdom of priests and prophets, that is, God’s faithful, truth-advancing “teachers.” [compare with Exo. 19:6]. Even if we may apply the text to prophets, it must be proven, tested, and true “prophets” in the context of 2 Chron. 20:20: “… Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.” Not every “Man of God” is a prophet; not every true or faithful “Man of God” has the gift of prophecy!
God does not recognize or honor unfaithful, apostate, error-advancing teachers: “Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.” 1 Sam. 2:30. Therefore, even though a faithful child of God may refrain from doing physical harm to an apostate, so-called “prophet” of God, we must also acknowledge that God may overturn and even dishonor His own.
By implication, 1 Sam. 24:6 “And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD’S anointed, to stretch forth mine hand against him, seeing he [is] the anointed of the LORD” must be considered side by side with 1 Sam. 2:30, “Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.”
But even the context of 1 Samuel 24:6 only anticipates physical harm, as corroborated in 1 Samuel 26:9–10: “And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD’S anointed, and be guiltless? David said furthermore, [As] the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.” Therefore, though David was reluctant to stretch forth his hand against “the LORD’S anointed,” in the immediate context of inflicting physical, mortal, or summary judgment [compare: “The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee.” (1 Sam. 24:12)], David could freely judge or rebuke the actions of King Saul as unwarranted and erroneous: “Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods. Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.” David himself knew that God had abandoned King Saul, and he, David, publicly denounced and acknowledged the unfaithfulness and apostasy of King Saul.
Public rebuke of a public sin, that is, an open sin of public reproach, such as the intentional or persistent teaching of apostate, deceptive, or rebellious teachings and methods, committed by a “Man of God,” whether a true or faithful “Man of God” or a false or apostate “Man of God” does not, has never, and will never constitute “doing harm” [see 1 Chron. 16:22] or stretching forth of one’s hand “against” the “LORD’S anointed” [see 1 Sam. 24:6; 26:9–10].
Public open sins and apostasy, especially committed by fellow “leaders,” because of their high potential to deceive and mislead many others, must be addressed publicly.
“Them that sin rebuke before all, that others also may fear.” 1 Timothy 5:20. Ellen White expressed this same principle when she asserted: “True confession is always of a specific character, and acknowledges particular sins. They may be of such a nature as to be brought before God only; they may be wrongs that should be confessed to individuals who have suffered injury through them; or they may be of a public character, and should then be as publicly confessed. But all confession should be definite and to the point, acknowledging the very sins of which you are guilty” (The Faith I Live By, p. 128).
Apostate and deceptive hirelings, as well as their teachings, must be exposed. The duty of God’s faithful messengers and watchmen, like that of the prophets of old (Jeremiah, Ezekiel, Micah, Amos, and others, and Jesus), who publicly rebuked, denounced, and exposed the erroneous assumptions, teachings, methods, practices, and so-called prophetic declarations of the popular religious leaders (priests and prophets) of their own time, is not to spare but to cry, sigh, and weep aloud publicly for the abominations done “in the land” to the notice of unbelievers. The Thursday lesson of Lesson 1 [The Spirit and the Word] of the First Quarter’s Adult Sabbath School Study Guide authoritatively asserts thus: “We can’t judge hearts or motives. We can, though, judge theology, and the only standard we have to judge it is the Word of God.”
“And have no fellowship with the unfruitful works of darkness, but rather reprove them.” Ephesians 5:11.
“For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake … Wherefore rebuke them sharply, that they may be sound in the faith.” Titus 1:10-13.
“My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away [on] the mountains: they have gone from mountain to hill, they have forgotten their restingplace.” Jeremiah 50:6.
The example of Paul’s public and open rebuke of Peter, arguably the foremost among the “original” twelve Apostles (disciples) of Jesus, is apt: “But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.” “But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all….” Galatians 2:11, 14. Apostle Paul publicly and instantly rebuked Apostle Peter, in the presence of church membership (see Gal. 2:11–14). In fact, it is most probable that Paul would have avoided the unnecessary arguments that such a one-on-one confrontation would engender (compare with 2 Tim. 2:14–17, 23).
A truly “called” pastor, “watchman,” or “man of God” would not fear to call sin by its right name and would specifically warn against specific, named individuals, as often as it is necessary. Apostles Paul and John not only mentioned sin by its right name but also mentioned the names of the false brethren without waiting for approval by the Church Council domiciled in Jerusalem: Hymenaeus, Alexander, Philetus, Demas, and Diotrephes (1 Tim. 1:20; 2 Tim. 2:17; 4:10, 14–15; 3 John 9). Peter referred to the madness of the prophet Balaam (2 Pet. 2:16). Name-calling and use of strong words may not constitute arrogance and disrespect.
“Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ: Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things.” Philippians 3:17-19.
“Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.” Romans 16:17.
A truly “called” pastor, “watchman,” or “man of God” declares all the counsels of God, not in a selective manner, to gain favor, to buy time, to save face, or to find a safe-landing, but with impartiality and with the authority that stems from the Word of God:
“Wherefore I take you to record this day, that I [am] pure from the blood of all [men]. For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” Acts 20: 26-30.
A truly “called” Pastor, “watchman,” or “Man of God” does the disagreeable, unpopular work of a “watchman.”
“Son of man, I have made thee a watchmen unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.” Ezekiel 3:17.
“And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.” Ezekiel 22:30.
“And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.” Ezekiel 9:4.
“But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take [any] person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked [man], thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.” Ezekiel 33:6-9:
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15-18.
The context shows that the prescription was specific to the resolution of interpersonal grievances, misunderstandings, and faults or offenses of an interpersonal, private, or secret nature. This was the understanding gleaned by the immediate-original audience, as indicated by the follow-up question of Peter: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.” Matthew 18:21-22. This understanding is corroborated by the middle-intervening verse, Matthew 18:16: “But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” Therefore, there is abundant evidence that the immediate subject matter, in view of the textual and contextual evidence, is, as the Seventh-day Adventist Church [Administration] Manual puts it, “the settlement of misunderstandings and personal injuries” [see, for instance, p. 57, lines 2-3 of the 18th edition and elsewhere on the extant edition].
Matthew 18:15–17 is strictly dealing with interpersonal grievances, offenses, or misunderstandings between “brethren” of the same faith. I urge us to study the context of any Bible or SOP passage before we rush to use it as support.
How many of us are struggling with private-personal faults, habits, or sins that became known to a fellow believer who, instead of sympathizing with the pain of failure of a fellow church member in certain faults of a private or interpersonal nature, goes about publicizing them? That’s when to quote Matthew 18:15–17. Apart from the aspect of personal weaknesses, faults, or interpersonal offenses, Matthew 18:15–17 is also applicable when two “believers” have a misunderstanding that occurred between them and therefore should be settled between them before making it a public matter.
By the way, all through the Bible, corrections and rebukes on the truth about doctrines, statutes, and judgments were never a matter of one-on-one discussion; otherwise, there would have been no evangelist, preacher, prophet, or apostle. In fact, if that were the case, we Adventists must wait until we have had a one-to-one discussion with the Pope before we can justly preach on public platforms that the Pope, being the head of the Roman Catholic system, is the “beast.”
Quoting Matthew 18:15–17, “Go tell him his fault between him and you only,” for a general, non-personal, doctrinal-theological issue of false teaching or wrong practice in the church is like quoting 1 Timothy 5:23, “use a little wine for thy stomach’s sake” to argue against the many Bible injunctions against taking alcohol.
It is better for many to be humble enough to receive instruction, teaching, admonition, and correction based on the teachings of the Bible and the writings of Ellen G. White right in church or anywhere else. If it is the truth about “Thus saith the Lord,” then why take offense and focus on the messenger instead of the message? Who loses?
Some people want to quote Ellen G. White to support their misapplication of specific Bible texts. If you know you don’t know much about the Bible and the SOP, it is wiser to learn from others than to insist on your preconceived or popular notions based on your sheer ignorance. Many don’t even know that Ellen G. White suffered severely from the same accusation that she was severely rebuking the erring, even in public! In fact, on several occasions, she rebuked or corrected the church leadership in public.
In the Pauline epistles, we observe two distinctive approaches to handling sins: open and public versus secret, private sins or faults, and interpersonal grievances, misunderstandings, and offenses. For the case of open, public sin, Paul writes:
“It is reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” 1 Corinthians 5:1-7.
But for the case of secret, private sins or faults and interpersonal grievances, misunderstandings, and offenses, Paul, in application of the principles of Matthew 18:15–18, which begins with one-on-one confrontation, could pontificate:
“Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?” 1 Corinthians 6:1-7.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ.” Galatians 6:1-2.
“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please [his] neighbour for [his] good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.” Romans 15:1-3.
As can be observed in the texts above, Paul’s recommended approach to secret, private sins or faults and interpersonal grievances, misunderstandings, and offenses seems to recall the initial one-on-one confrontation procedural approach advanced by Christ in Matthew 18:15–18. It is in this context that Apostle James corroborates thus: “Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” James 5:19.
The Church Manual [18th Edition; not changed in the extant edition] recognizes that the reconciliatory procedure in Matthew 18:15–18 only deals with “the settlement of misunderstandings and personal injuries” [p. 57, lines 2–3], beginning with an “interview between the one who has been injured and the one who is in error” [p. 57, lines 10–11], for ‘If thy brother shall trespass against thee,’ Christ declared, ‘go and tell him his fault between thee and him alone.’ … Do not tell others of the wrong. One person is told, then another, and still another; and continually the report grows, and the evil increases, till the whole church is made to suffer. Settle the matter ‘between thee and him alone.’ This is God’s plan.”—7T 260.” [p. 56, lines 26–30].
In contrast, the Bible does not give the Church the authority to interfere with religious liberty and freedom of expression of religious-moral convictions regarding the teachings of the Bible (that is, doctrinal/theological issues and the teaching thereof), whether in public or in private, and with or without prior personal contact with the person or institutions involved. In fact, the Great Commission of Matthew . 28:18–20 requires that God’s people:
1) Go to the social (public) sphere where the members of the public could be reached, whether personally or through mass social media,
2) Preach to or teach the members of the public, all nations, with a view to receiving converts by baptism, which implies exposing the errors in their previous religious or moral convictions and leading them to understand the truth, the truth about Christ and about His biblical doctrines, and “standards” derivable therefrom,
3) Nurture or “disciple” the members of the “church” (the “converts”) in continuous fellowship and in partnership and cooperation in seeking more “converts” from the members of the public.
Interestingly, the fulfillment of this Great Commission for Seventh-day Adventists includes communicating the “everlasting gospel” in the context of the Three Angels’ Messages of Revelation 14:6–12, messages that, to modern and postmodern society, will tend to be out of harmony with “political correctness,” as it will be misconstrued as “hate speech” against other religious leaders and religious churches and denominations, as well as their teachings, doctrines, “standards,” and methods. After all, there can be no Three Angels’ Messages without the public identification, denunciation, and rebuke of the people-groups, teachings, and methods represented as “Babylon,” the “wine of Babylon,” the “Beast,” and the “Mark of the Beast.”
That’s why Seventh-day Adventists, and indeed any other religious entity, can be justified in not merely publicly preaching and teaching against the observance of Sunday as the “Sabbath” day but also publicly denouncing such a religious belief and doctrine as erroneous and apostate (in relation to biblical doctrine) without first “feeling” constrained to follow the procedural approach of Matthew 18:15–18. As for false teachers within the church of God (which is supposed to be the “pillar and ground of truth”; 1 Tim. 3:15), Paul had very severe words of rebuke, if not condemnation:
“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any [man] preach any other gospel unto you than that ye have received, let him be accursed.” Galatians 1:6-9.
“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. …. If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.” 2 John 1:9-11.
“For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. …. Wherefore rebuke them sharply, that they may be sound in the faith.” Titus 1:10-13.
“If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.” 1 Corinthians 16:22.
“And have no fellowship with the unfruitful works of darkness, but rather reprove (“EXPOSE”, NKJV) [them].” Ephesians 5:11.
Ellen G. White, though accused of lacking the spirit of correcting in love, refused to listen to foolish advice from those who thought she was being harsh, unloving, and judgmental.
“Brother E suggests that it would please the people if I speak less about duty and more in regard to the love of Jesus. But I wish to speak as the Spirit of the Lord shall impress me. The Lord knows best what this people needs. I spoke in the forenoon from Isaiah 58. I did not round the corners at all” (Selected Messages, Vol. 3, p. 64).]
“Many are tempted in regard to our work and are calling it in question. Some, in their tempted condition, charge the difficulties and perplexities of the people of God to the testimonies of reproof that we have given them. They think the trouble is with the ones who bear the message of warning, who point out the sins of the people and correct their errors. Many are deceived by the adversary of souls. They think that the labors of Brother and Sister White would be acceptable if they were not continually condemning wrong and reproving sin. I was shown that God has laid this work upon us, and when we are hindered from meeting with His people and from bearing our testimony and counteracting the surmisings and jealousies of the unconsecrated, then Satan presses in his temptations very strongly” (Testimonies, Vol. 7, p. 258).
“From the commencement of our labors, we have been called to bear a plain, pointed testimony, to reprove wrongs and spare not. And all the way there have been those who have stood in opposition to our testimony, and have followed after to speak smooth things, daub with untempered mortar, and destroy the influence of our labors. The Lord would rein us up to bear reproof, and then individuals have stepped right in between us and the people to make our testimony of none effect” (Spiritual Gift, Vol. 2, p. 298).
“When in my youth I accepted the work given me by God, I received with it a promise that I should have special aid from the mighty Helper. There was given me also the solemn charge to deliver faithfully the Lord’s message, making no difference for friends or foes. There is no respect of persons with God. Whether dealing with rich or poor, high or low, the cultured or the ignorant, there must be no betrayal of sacred trusts with the Lord’s messenger” (Testimonies, Vol. 5, p. 677).
“Let none entertain the thought that I regret or take back any plain testimony I have borne to individuals or to the people. If I have erred anywhere, it is in not rebuking sin more decidedly and firmly. Some of the brethren have taken the responsibility of criticizing my work and proposing an easier way to correct wrongs. To these persons I would say: I take God’s way and not yours. What I have said or written in testimony or reproof has not been too plainly expressed” (Testimonies, Vol. 5, p. 677).
“Those who would in any way lessen the force of the sharp reproofs which God has given me to speak, must meet their work at the judgment. . . . To those who have taken the responsibility to reprove me and, in their finite judgment, to propose a way which appears wiser to them I repeat: I do not accept your efforts. Leave me with God, and let Him teach me. I will take the words from the Lord and speak them to the people. I do not expect that all will accept the reproof and reform their lives, but I must discharge my duty all the same. I will walk in humility before God, doing my work for time and for eternity” (Testimonies, Vol. 5, p. 677).
“God has not given my brethren the work that He has given me. It has been urged that my manner of giving reproof in public has led others to be sharp and critical and severe. If so, they must settle that matter with the Lord. If others take a responsibility which God has not laid upon them; if they disregard the instructions He has given them again and again through the humble instrument of His choice, to be kind, patient, and forbearing, they alone must answer for the results. With a sorrow-burdened heart, I have performed my unpleasant duty to my dearest friends, not daring to please myself by withholding reproof, even from my husband; and I shall not be less faithful in warning others, whether they will hear or forbear. When I am speaking to the people I say much that I have not premeditated. The Spirit of the Lord frequently comes upon me. I seem to be carried out of, and away from, myself; the life and character of different persons are clearly presented before my mind. I see their errors and dangers, and feel compelled to speak of what is thus brought before me. I dare not resist the Spirit of God” (Testimonies, Vol. 5, p. 677).
“In almost every case where reproof is necessary, there will be some who entirely overlook the fact that the Spirit of the Lord has been grieved and His cause reproached. These will pity those who deserved reproof, because personal feelings have been hurt. All this unsanctified sympathy places the sympathizers where they are sharers in the guilt of the one reproved. In nine cases out of ten if the one reproved had been left under a sense of his wrongs, he might have been helped to see them and thereby have been reformed. But meddlesome, unsanctified sympathizers place altogether a wrong construction upon the motives of the reprover and the nature of the reproof given, and by sympathizing with the one reproved lead him to feel that he has been really abused; and his feelings rise up in rebellion against the one who has only done his duty. Those who faithfully discharge their unpleasant duties under a sense of their accountability to God will receive His blessing” (Testimonies, Vol. 5, p. 679).
“If God has given me a message to bear to His people, those who would hinder me in the work and lessen the faith of the people in its truth are not fighting against the instrument, but against God. It is not the instrument whom you slight and insult, but God, who has spoken to you in these warnings and reproofs. It is hardly possible for men to offer a greater insult to God than to despise and reject the instrumentalities that He has appointed to lead them” (Testimonies Vol. 5, p. 680).
“In this fearful time, just before Christ is to come the second time, God’s faithful preachers will have to bear a still more pointed testimony than was borne by John the Baptist. A responsible, important work is before them; and those who speak smooth things, God will not acknowledge as His shepherds. A fearful woe is upon them” (Testimonies, Vol. 1, p. 321).
“There are ever to be found those who will sympathize with those who are wrong. … By giving place to doubts and unbelief in regard to the work of God, and by cherishing feelings of distrust and cruel jealousies, they are preparing themselves for complete deception. They rise up with bitter feelings against the ones who dare to speak of their errors and reprove their sins” (Testimonies, Vol. 3, p. 328).
“Those who have in the fear of God ventured out to faithfully meet error and sin, calling sin by its right name, have discharged a disagreeable duty with much suffering of feelings to themselves; but they get the sympathy of but few and suffer the neglect of many. The sympathizers are on the wrong side, and they carry out the purposes of Satan to defeat the design of God” (Testimonies, Vol. 3, p. 328).
“Sins exist in the church that God hates, but they are scarcely touched for fear of making enemies. Opposition has risen in the church to the plain testimony. Some will not bear it. They wish smooth things spoken unto them. And if the wrongs of individuals are touched, they complain of severity, and sympathize with those in the wrong. As Ahab inquired of Elijah, ‘Art thou he that troubleth Israel?’ they are ready to look with suspicion and doubt upon those who bear the plain testimony, and like Ahab overlook the wrong which made it necessary for reproof and rebuke. When the church departs from God they despise the plain testimony, and complain of severity and harshness. It is a sad evidence of the lukewarm state of the church” (Spiritual Gifts, Vol. 2, p. 283).
“Preachers should have no scruples to preach the truth as it is found in God’s word. Let the truth cut. I have been shown that why ministers have not more success is, they are afraid of hurting feelings, fearful of not being courteous, and they lower the standard of truth, and conceal if possible the peculiarity of our faith. I saw that God could not make such successful. The truth must be made pointed, and the necessity of a decision urged. And as false shepherds are crying, Peace, and are preaching smooth things, the servants of God must cry aloud, and spare not, and leave the result with God” (Spiritual Gifts, Vol. 2, p. 284).
About: Brother Izuchukwu Riches Ubani writes from Nigeria, and you can contact him through email: izuchukwurichesubani@gmail.com
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