View source for The Effacement of Self

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<p>"Be careful not to do your 'acts of righteousness' before men—to be seen by them." Matthew 6:1<br><br>
"Everything they do is done for men to see." Matthew 23:5<br><br>
One of the most difficult lessons to learn, is self-effacement<em>. SELF always dies hard. </em>It seems to us that we have a right to put our name on every piece of work we do, and to get full honor for it. We like people to know of the good and virtuous things we do, the kindnesses we show, of our benevolences, our sacrifices, our heroism and services.<br><br>
Yet we all know that this is not the attitude towards ourselves and our own work, which our Lord approves. Jesus expressly bids His followers to take heed that they do not perform their good works before men—to be seen by them. The last phrase is the emphatic one—"to be seen by men." We must often do our good works before men; indeed we are commanded to let our light shine before men—that they may see our good works and glorify our Father. It is not doing worthy things before men which is condemned—but doing them <em>in order to be seen by men. </em>We are not to live for the eye of men and for human praise—but for the eye of God and for His approval.<br><br>
Jesus proceeded in the same connection to say that when we give alms, we should not let our left hand know what our right hand is doing, that our alms may be in secret. Then God alone can recompense us—and He will. Regarding prayer, too, the same counsel is given. There were those who made a show of their private devotions, performing them in some conspicuous place, in order that they might be seen by men, that men might regard them very devout. "They have their reward," said Jesus. They get what they seek—they are seen by men—but they are not heard by God. Jesus exhorts that, avoiding this <em>display of devoutness </em>to attract men's attention, His disciples should enter into their inner chamber when they pray and should shut their door and pray to the Father who sees in secret. We are not to infer from this, that no prayer ever should be made in public—public prayer is an important duty; the teaching is that all acts of devotion should never do anything in order to get human notice and commendation.<br><br>
We may apply this teaching to all life. We are to live only to please God. Jesus said of Himself—and His mode of life was a pattern for us—"I do always those things which please My Father." He never wrought for human eye—but always for the divine approval. It mattered not to Him, therefore, whether any but God knew what He was doing. The prophet said of Him, "He shall not cry out, nor cause His voice to be heard in the street," and His life fulfilled this foretelling. If we can learn this lesson of living and working for God's eye only, it will give us a wonderful sense of freedom; it will exalt our ideal of life and duty, and will inspire us always to the best that we can do.<br><br>
There is another phase of the same lesson. Not only should we do all our work for the divine approval—but we should not be careful to get our own name on what we do. If it is done solely for the honor of Christ, why should we be solicitous to have everybody know our part in it? Should it not be honor enough to have Christ accept our work and use it?<br><br>
John the Baptist, in his life and ministry, illustrated the grace of self-effacement as few other men have done. When he first began to preach, great throngs flocked about him. When Jesus came and began to preach, the crowds melted away from John and went after the new preacher. It was not easy for John to see this and not be disturbed by it. But it caused him no bitter pang. He rejoiced in seeing Jesus thus honored, though at the cost of his own fame. "He must increase—but I must decrease," was his answer, when his disciples grew envious of the Galilean Rabbi. He understood that the highest use to which his life could be put was to add to the honor of his Master. He was glad to be unnoticed, to have his own name extinguished, that the glory of Christ might shine the more brightly.<br><br>
The same <em>renunciation of self </em>should characterize all who follow Christ. They should seek only to get recognition for Him, willing themselves to be unrecognized and unhonored. Yet not always are the Master's friends content to be nothing—that the praise may be given to Christ. Too often do they insist upon having their own name written in bold letters on their work. It would be the mark of a higher degree in spiritual attainment, if we were willing to be anonymous in every service for Christ. Even in the things men do which are necessarily conspicuous, in which it is impossible to hide the hand that works, there should always be in the heart the paramount desire to please and honor Christ. If in what they do, however beautiful and worthy it may be in itself, the wish is "to be seen by men," the beauty is blotted, and the worthiness vitiated. Only what we do for the honor of Christ—is really gold and silver and precious stones in the building; all the rest is but wood, hay, and stubble, which cannot abide.<br><br>
Another practical application of this lesson is to the way we do the common deeds of love in our everyday life. We should seek to obliterate self altogether, and every thought of what is to come to us, from the thing we do. The faintest trace of a mercenary spirit in any service we may be rendering to another, leaves a blot upon the deed and spoils its beauty. The true reward of kindness or self denial is that which comes from the act itself, the joy of helping another, of relieving distress, of making the heart a little braver and stronger for the toil or struggle which we cannot make easier.<br><br>
Are we willing to go about ministering blessing to others—and then forget what we have done? Are we willing to be as the dew which loses itself as it sinks away into the bosom of the rose, only to be remembered in the added sweetness of the flower? Are we willing to do deeds of love, and then keep absolutely quiet about what we have done? Is there not among us too much of the spirit which our Lord so severely condemned—sounding a trumpet before us when we are going out to do some deed of charity, some act of kindness? We all are quite ready to note the blemish in others—when they talk about their own piety and devoutness, or about their good deeds and their acts of self denial and helpfulness. We say the desire to have people know how holy he is and how useful, dims the luster of a man's graces. Moses knew not that his face shone, and the truest and divinest godliness is always unaware of its shining. We say this when we are speaking of others' self praise—but are we different from them? Do we do our deed of love and straightway hide the knowledge of it away in our heart?<br><br>
Henry Drummond puts the lesson well in these short sentences: "Put a seal upon your lips and forget what you have done. After you have been kind, after love has stolen forth into the world and done its beautiful work, go back into the shade again and say nothing about it. Love hides even from itself." We could not do better than write out these words and place them where we must see them every day, and then make them the rule of our life, until we have indeed learned to seal our lips and be silent about ourselves and what we have done; to steal forth quietly on errands of love, do our errands, then hurry back into the quiet whence we set out, and to hide even from ourselves the things we have done to help others, never thinking of them again. Talking about these gentle and sacred ministries is like handling lovely flowers—it spoils their beauty.<br><br>
Tell no one of the kindness you have been doing. Do not keep a diary, writing therein a minute record of your charities, your words and deeds of love. Let them be forgotten on the earth, even by yourself. There is a place where they all will be written down. That is record enough.
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