THE ACTS OF THE APOSTLES by ELLEN G.WHITE
This is a public domain book, published in 1911. The author
Ellen G. White was one of the early women writer in the history
of America. The raw etext was provided by the Trustees of
Ellen G. White Publications, 12501 Old Columbia Pike,
Silver Springs, Maryland 20904.
May 6, 1994.
contact:
[email protected] (See-Wei Toh)
This text is in the public domain, posted to wiretap MAY 1994.
The Acts of the Apostles
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PREFACE
THE FIFTH BOOK OF THE NEW TESTAMENT HAS BEEN KNOWN FROM ANCIENT TIMES AS THE
ACTS OF THE APOSTLES; BUT THIS TITLE CANNOT BE FOUND IN THE BOOK ITSELF. ONE
OF THE EARLIEST MANUSCRIPTS, THE CODEX SINAITICUS, GIVES AS THE TITLE THE
SIMPLE WORD ACTS, WITH NO MENTION OF THE APOSTLES. THERE IS A REASON FOR
THIS. ACTS WAS INTENDED TO BE MORE THAN A BRIEF HISTORY OF THE SERVICE
RENDERED BY THE TWELVE DISCIPLES, MUCH MORE THAN THE PRINCIPAL EVENTS IN THE
LIFEWORK OF ITS FOUR LEADING CHARACTERS, PETER, JAMES, JOHN, AND PAUL.
THE BOOK OF THE ACTS WAS WRITTEN BY "THE BELOVED PHYSICIAN," LUKE, A GENTILE
CONVERT, FOR THE WHOLE CHURCH, JEWS AND GENTILES ALIKE. WHILE IT COVERS A
PERIOD OF A LITTLE MORE THAN THREE DECADES, IT IS FILLED WITH IMPORTANT
LESSONS FOR THE CHURCH IN EVERY AGE. IN THE BOOK OF THE ACTS GOD CLEARLY
INDICATES THAT THE CHRISTIAN TODAY SHALL EXPERIENCE THE PRESENCE OF THE SAME
SPIRIT WHO CAME WITH POWER AT PENTECOST AND FANNED THE GOSPEL MESSAGE INTO A
FLAME. THE ACTS OF THE HOLY SPIRIT THROUGH PETER AND PAUL, JOHN AND JAMES,
AND OTHERS, CAN BE REPEATED IN THE MODERN DISCIPLE.
THE ABRUPTNESS WITH WHICH THE BOOK OF ACTS CLOSES IS NOT ACCIDENTAL; IT
DELIBERATELY SUGGESTS THAT THE THRILLING NARRATIVE IS UNFINISHED, AND THAT
THE ACTS OF GOD THROUGH THE SPIRIT ARE TO HAVE THEIR SEQUEL THROUGHOUT THE
CHRISTIAN DISPENSATION--EACH SUCCESSIVE GENERATION ADDING A CHAPTER FULL OF
BEAUTY AND POWER TO THE ONE THAT PRECEDED IT. THE ACTS RECORDED IN THIS
REMARKABLE BOOK ARE IN THE TRUEST
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SENSE THE ACTS OF THE SPIRIT, FOR IN APOSTOLIC TIMES IT WAS THE HOLY GHOST
WHO APPEARED AS THE COUNSELOR AND HELPER OF THE CHRISTIAN LEADERS. AT
PENTECOST THE PRAYING DISCIPLES WERE FILLED WITH THE SPIRIT AND PREACHED THE
GOSPEL WITH POWER. THE SEVEN MEN CHOSEN AS DEACONS WERE "FULL OF THE HOLY
GHOST AND WISDOM." ACTS 6:3. IT WAS THE HOLY SPIRIT WHO LED IN THE
ORDINATION OF SAUL (9:17); IN THE ACCEPTANCE OF GENTILES INTO CHURCH
FELLOWSHIP (10:44-47); IN THE SEPARATION OF BARNABAS AND SAUL FOR MISSIONARY
WORK (13:2-4); IN THE COUNCIL OF JERUSALEM (15:28); AND IN PAUL'S MISSIONARY
JOURNEYS (16:6, 7). ANOTHER TIME WHEN THE CHURCH SUFFERED INTENSELY AT THE
HANDS OF ROMAN AND JEWISH PERSECUTORS, IT WAS THE SPIRIT WHO SUSTAINED THE
BELIEVERS AND KEPT THEM FROM ERROR.
THE ACTS OF THE APOSTLES WAS ONE OF THE LAST BOOKS WRITTEN BY ELLEN G.
WHITE. IT WAS PUBLISHED A FEW YEARS BEFORE HER DEATH. IT IS ONE OF THE MOST
ILLUMINATING VOLUMES THAT CAME FROM HER PROLIFIC PEN. THE AVERAGE READER
WILL FIND IN IT LIGHT FOR CHRISTIAN WITNESSING. THE MESSAGE OF THE BOOK IS
UP TO DATE, AND ITS RELEVANCY IS REFLECTED IN THE EFFORT OF THE AUTHOR TO
SHOW THAT THE TWENTIETH CENTURY WILL WITNESS A BESTOWAL OF SPIRITUAL POWER
EXCEEDING THAT OF PENTECOST. THE WORK OF THE GOSPEL IS NOT TO CLOSE WITH A
LESSER DISPLAY OF THE HOLY SPIRIT'S POWER THAN MARKED ITS BEGINNING.
THAT THE READER MIGHT PARTICIPATE IN THIS RE-ENACTMENT OF THE GLORIOUS
SCENES OF THE EARLY CHURCH AND AT THE SAME TIME BE PRESERVED FROM THE SUBTLE
COUNTERFEITS OF THE ENEMY OF SOULS IS THE PRAYER AND EARNEST WISH OF--
THE PUBLISHERS.
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Contents
1. God's Purpose for His Church ................................... 9
2. The Training of the Twelve ..................................... 17
3. The Great Commission ........................................... 25
4. Pentecost ...................................................... 35
5. The Gift of the Spirit ......................................... 47
6. At the Temple Gate ............................................. 57
7. A Warning Against Hypocrisy .................................... 70
8. Before the Sanhedrin ........................................... 77
9. The Seven Deacons .............................................. 87
10. The First Christian Martyr ..................................... 97
11. The Gospel in Samaria .......................................... 103
12. From Persecutor to Disciple..................................... 112
13. Days of Preparation ............................................ 123
14. A Seeker for Truth ............................................. 131
15. Delivered From Prison .......................................... 143
16. The Gospel Message in Antioch .................................. 155
17. Heralds of the Gospel .......................................... 166
18. Preaching Among the Heathen .................................... 177
19. Jew and Gentile ................................................ 188
20. Exalting the Cross ............................................. 201
21. In the Regions Beyond .......................................... 211
22. Thessalonica ................................................... 221
23. Berea and Athens ............................................... 231
24. Corinth ........................................................ 243
25. The Thessalonian Letters ....................................... 255
26. Apollos at Corinth ............................................. 269
27. Ephesus ........................................................ 281
28. Days of Toil and Trial ......................................... 291
29. A Message of Warning and Entreaty .............................. 298
30. Called to Reach a Higher Standard .............................. 309
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31. The Message Heeded ............................................. 323
32. A Liberal Church ............................................... 335
33. Laboring Under Difficulties .................................... 346
34. A Consecrated Ministry ......................................... 359
35. Salvation to the Jews .......................................... 372
36. Apostasy in Galatia ............................................ 383
37. Paul's Last Journey to Jerusalem ............................... 389
38. Paul a Prisoner ................................................ 399
39. The Trial at Caesarea .......................................... 419
40. Paul Appeals to Caesar ......................................... 428
41. "Almost Thou Persuadest Me" .................................... 433
42. The Voyage and Shipwreck ....................................... 439
43. In Rome ........................................................ 447
44. Caesar's Household ............................................. 461
45. Written From Rome .............................................. 469
46. At Liberty ..................................................... 485
47. The Final Arrest ............................................... 489
48. Paul Before Nero ............................................... 492
49. Paul's Last Letter ............................................. 498
50. Condemned to Die ............................................... 509
51. A Faithful Under-Shepherd ...................................... 514
52. Steadfast Unto the End ......................................... 529
53. John the Beloved ............................................... 539
54. A Faithful Witness ............................................. 546
55. Transformed by Grace ........................................... 557
56. Patmos ......................................................... 568
57. The Revelation ................................................. 578
58. The Church Triumphant .......................................... 593
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Chapter 1
God's Purpose for His Church
The church is God's appointed agency for the salvation of men. It was
organized for service, and its mission is to carry the gospel to the world.
From the beginning it has been God's plan that through His church shall be
reflected to the world His fullness and His sufficiency. The members of the
church, those whom He has called out of darkness into His marvelous light,
are to show forth His glory. The church is the repository of the riches of
the grace of Christ; and through the church will eventually be made
manifest, even to "the principalities and powers in heavenly places," the
final and full display of the love of God. Ephesians 3:10.
Many and wonderful are the promises recorded in the Scriptures regarding the
church. "Mine house shall be called an house of prayer for all people."
Isaiah 56:7. "I will make them and the places round about My hill a
blessing; and I will cause the shower to come down in his season;
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there shall be showers of blessing." "And I will raise up for them a plant
of renown, and they shall be no more consumed with hunger in the land,
neither bear the shame of the heathen any more. Thus shall they know that I
the Lord their God am with them, and that they, even the house of Israel,
are My people, saith the Lord God. And ye My flock, the flock of My pasture,
are men, and I am your God, saith the Lord God." Ezekiel 34:26, 29-31.
"Ye are My witnesses, saith the Lord, and My servant whom I have chosen:
that ye may know and believe Me, and understand that I am He: before Me
there was no God formed, neither shall there be after Me. I, even I, am the
Lord; and beside Me there is no Saviour. I have declared, and have saved,
and I have showed, when there was no strange god among you: therefore ye are
My witnesses." "I the Lord have called thee in righteousness, and will hold
thine hand, and will keep thee, and give thee for a covenant of the people,
for a light of the Gentiles; to open the blind eyes, to bring out the
prisoners from the prison, and them that sit in darkness out of the prison
house." Isaiah 43:10-12; 42:6, 7.
"In an acceptable time have I heard thee, and in a day of salvation have I
helped thee: and I will preserve thee, and give thee for a covenant of the
people, to establish the earth, to cause to inherit the desolate heritages;
that thou mayest say to the prisoners, Go forth; to them that are in
darkness, Show yourselves. They shall feed in the ways, and their pastures
shall be in all high places. They shall not hunger nor thirst; neither shall
the heat nor sun smite them: for
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He that hath mercy on them shall lead them, even by the springs of water
shall He guide them. And I will make all My mountains a way, and My highways
shall be exalted. . . .
"Sing, O heavens; and be joyful, O earth; and break forth into singing, O
mountains: for the Lord hath comforted His people, and will have mercy upon
His afflicted. But Zion said, The Lord hath forsaken me, and my Lord hath
forgotten me. Can a woman forget her sucking child, that she should not have
compassion on the son of her womb? yea, they may forget, yet will I not
forget thee. Behold, I have graven thee upon the palms of My hands; thy
walls are continually before Me." Isaiah 49:8-16.
The church is God's fortress. His city of refuge, which He holds in a
revolted world. Any betrayal of the church is treachery to Him who has
bought mankind with the blood of His only-begotten Son. From the beginning,
faithful souls have constituted the church on earth. In every age the Lord
has had His watchmen, who have borne a faithful testimony to the generation
in which they lived. These sentinels gave the message of warning; and when
they were called to lay off their armor, others took up the work. God
brought these witnesses into covenant relation with Himself, uniting the
church on earth with the church in heaven. He has sent forth His angels to
minister to His church, and the gates of hell have not been able to prevail
against His people.
Through centuries of persecution, conflict, and darkness, God has sustained
His church. Not one cloud has fallen upon it that He has not prepared for;
not one opposing
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force has risen to counterwork His work, that He has not foreseen. All has
taken place as He predicted. He has not left His church forsaken, but has
traced in prophetic declarations what would occur, and that which His Spirit
inspired the prophets to foretell has been brought about. All His purposes
will be fulfilled. His law is linked with His throne, and no power of evil
can destroy it. Truth is inspired and guarded by God; and it will triumph
over all opposition.
During ages of spiritual darkness the church of God has been as a city set
on a hill. From age to age, through successive generations, the pure
doctrines of heaven have been unfolding within its borders. Enfeebled and
defective as it may appear, the church is the one object upon which God
bestows in a special sense His supreme regard. It is the theater of His
grace, in which He delights to reveal His power to transform hearts.
"Whereunto," asked Christ, "shall we liken the kingdom of God? or with what
comparison shall we compare it?" Mark 4:30. He could not employ the kingdoms
of the world as a similitude. In society He found nothing with which to
compare it. Earthly kingdoms rule by the ascendancy of physical power; but
from Christ's kingdom every carnal weapon, every instrument of coercion, is
banished. This kingdom is to uplift and ennoble humanity. God's church is
the court of Holy life, filled with varied gifts and endowed with the Holy
Spirit. The members are to find their happiness in the happiness of those
whom they help and bless.
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Wonderful is the work which the Lord designs to accomplish through His
church, that His name may be glorified. A picture of this work is given in
Ezekiel's vision of the river of healing: "These waters issue out toward the
east country, and go down into the desert, and go into the sea: which being
brought forth into the sea, the waters shall be healed. And it shall come to
pass, that everything that liveth, which moveth, whithersoever the rivers
shall come, shall live: . . . and by the river upon the bank thereof, on
this side and on that side, shall grow all trees for meat, whose leaf shall
not fade, neither shall the fruit thereof be consumed: it shall bring forth
new fruit according to his months, because their waters they issued out of
the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof
for medicine." Ezekiel 47:8-12.
From the beginning God has wrought through His people to bring blessing to
the world. To the ancient Egyptian nation God made Joseph a fountain of
life. Through the integrity of Joseph the life of that whole people was
preserved. Through Daniel God saved the life of all the wise men of Babylon.
And these deliverances are as object lessons; they illustrate the spiritual
blessings offered to the world through connection with the God whom Joseph
and Daniel worshiped. Everyone in whose heart Christ abides, everyone who
will show forth His love to the world, is a worker together with God for the
blessing of humanity. As he receives from the Saviour grace to impart to
others, from his whole being flows forth the tide of spiritual life.
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God chose Israel to reveal His character to men. He desired them to be as
wells of salvation in the world. To them were committed the oracles of
heaven, the revelation of God's will. In the early days of Israel the
nations of the world, through corrupt practices, had lost the knowledge of
God. They had once known Him; but because "they glorified Him not as God,
neither were thankful; but became vain in their imaginations, . . . their
foolish heart was darkened." Romans 1:21. Yet in His mercy God did not blot
them out of existence. He purposed to give them an opportunity of again
becoming acquainted with Him through His chosen people. Through the
teachings of the sacrificial service, Christ was to be uplifted before all
nations, and all who would look to Him should live. Christ was the
foundation of the Jewish economy. The whole system of types and symbols was
a compacted prophecy of the gospel, a presentation in which were bound up
the promises of redemption.
But the people of Israel lost sight of their high privileges as God's
representatives. They forgot God and failed to fulfill their holy mission.
The blessings they received brought no blessing to the world. All their
advantages they appropriated for their own glorification. They shut
themselves away from the world in order to escape temptation. The
restrictions that God had placed upon their association with idolaters as a
means of preventing them from conforming to the practices of the heathen,
they used to build up a wall of separation between themselves and all other
nations. They
15
robbed God of the service He required of them, and they robbed their fellow
men of religious guidance and a holy example.
Priests and rulers became fixed in a rut of ceremonialism. They were
satisfied with a legal religion, and it was impossible for them to give to
others the living truths of heaven. They thought their own righteousness
all-sufficient, and did not desire that a new element should be brought into
their religion. The good will of God to men they did not accept as something
apart from themselves, but connected it with their own merit because of
their good works. The faith that works by love and purifies the soul could
find no place for union with the religion of the Pharisees, made up of
ceremonies and the injunctions of men.
Of Israel God declared: "I had planted thee a noble vine, wholly a right
seed: how then art thou turned into the degenerate plant of a strange vine
unto Me?" Jeremiah 2:21. "Israel is an empty vine, he bringeth forth fruit
unto himself." Hosea 10:1. "And now, O inhabitants of Jerusalem, and men of
Judah, judge, I pray you, betwixt Me and My vineyard. What could have been
done more to My vineyard, that I have not done in it? wherefore, when I
looked that it should bring forth grapes, brought it forth wild grapes?
"And now go to; I will tell you what I will do to My vineyard: I will take
away the hedge thereof, and it shall be eaten up; and break down the wall
thereof, and it shall be trodden down: and I will lay it waste: it shall not
be pruned, nor digged; but there shall come up briers and
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thorns: I will also command the clouds that they rain no rain upon it. For
the vineyard of the Lord of hosts is the house of Israel, and the men of
Judah His pleasant plant: and He looked for judgment, but behold oppression;
for righteousness, but behold a cry." Isaiah 5:3-7. "The diseased have ye
not strengthened, neither have ye healed that which was sick, neither have
ye bound up that which was broken, neither have ye brought again that which
was driven away, neither have ye sought that which was lost; but with force
and with cruelty have ye ruled them." Ezekiel 34:4.
The Jewish leaders thought themselves too wise to need instruction, too
righteous to need salvation, too highly honored to need the honor that comes
from Christ. The Saviour turned from them to entrust to others the
privileges they had abused and the work they had slighted. God's glory must
be revealed, His word established. Christ's kingdom must be set up in the
world. The salvation of God must be made known in the cities of the
wilderness; and the disciples were called to do the work that the Jewish
leaders had failed to do.
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Chapter 2
The Training of the Twelve
For the carrying on of His work, Christ did not choose the learning or
eloquence of the Jewish Sanhedrin or the power of Rome. Passing by the
self-righteous Jewish teachers, the Master Worker chose humble, unlearned
men to proclaim the truths that were to move the world. These men He
purposed to train and educate as the leaders of His church. They in turn
were to educate others and send them out with the gospel message. That they
might have success in their work they were to be given the power of the Holy
Spirit. Not by human might or human wisdom was the gospel to be proclaimed,
but by the power of God.
For three years and a half the disciples were under the instruction of the
greatest Teacher the world has ever known. By personal contact and
association, Christ trained them for His service. Day by day they walked and
talked with Him, hearing His words of cheer to the weary and heavy-laden,
and seeing the manifestation of His power in behalf
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of the sick and the afflicted. Sometimes He taught them, sitting among them
on the mountainside; sometimes beside the sea or walking by the way, He
revealed the mysteries of the kingdom of God. Wherever hearts were open to
receive the divine message, He unfolded the truths of the way of salvation.
He did not command the disciples to do this or that, but said, "Follow Me."
On His journeys through country and cities, He took them with Him, that they
might see how He taught the people. They traveled with Him from place to
place. They shared His frugal fare, and like Him were sometimes hungry and
often weary. On the crowded streets, by the lakeside, in the lonely desert,
they were with Him. They saw Him in every phase of life.
It was at the ordination of the Twelve that the first step was taken in the
organization of the church that after Christ's departure was to carry on His
work on the earth. Of this ordination the record says, "He goeth up into a
mountain, and calleth unto Him whom He would: and they came unto Him. And He
ordained twelve, that they should be with Him, and that He might send them
forth to preach." Mark 3:13, 14.
Look upon the touching scene. Behold the Majesty of heaven surrounded by the
Twelve whom He has chosen. He is about to set them apart for their work. By
these feeble agencies, through His word and Spirit, He designs to place
salvation within the reach of all.
With gladness and rejoicing, God and the angels beheld this scene. The
Father knew that from these men the light of heaven would shine forth; that
the words spoken by
19
them as they witnessed for His Son, would echo from generation to generation
till the close of time.
The disciples were to go forth as Christ's witnesses, to declare to the
world what they had seen and heard of Him. Their office was the most
important to which human beings had ever been called, second only to that of
Christ Himself. They were to be workers together with God for the saving of
men. As in the Old Testament the twelve patriarchs stood as representatives
of Israel, so the twelve apostles stand as representatives of the gospel
church.
During His earthly ministry Christ began to break down the partition wall
between Jew and Gentile, and to preach salvation to all mankind. Though He
was a Jew, He mingled freely with the Samaritans, setting at nought the
Pharisaic customs of the Jews with regard to this despised people. He slept
under their roofs, ate at their tables, and taught in their streets.
The Saviour longed to unfold to His disciples the truth regarding the
breaking down of the "middle wall of partition" between Israel and the other
nations--the truth that "the Gentiles should be fellow heirs" with the Jews
and "partakers of His promise in Christ by the gospel." Ephesians 2:14; 3:6.
This truth was revealed in part at the time when He rewarded the faith of
the centurion at Capernaum, and also when He preached the gospel to the
inhabitants of Sychar. Still more plainly was it revealed on the occasion of
His visit to Phoenicia, when He healed the daughter of the Canaanite woman.
These experiences helped the disciples to understand that among those whom
many regarded
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as unworthy of salvation, there were souls hungering for the light of truth.
Thus Christ sought to teach the disciples the truth that in God's kingdom
there are no territorial lines, no caste, no aristocracy; that they must go
to all nations, bearing to them the message of a Saviour's love. But not
until later did they realize in all its fullness that God "hath made of one
blood all nations of men for to dwell on all the face of the earth, and hath
determined the times before appointed, and the bounds of their habitation;
that they should seek the Lord, if haply they might feel after Him, and find
Him, though He be not far from every one of us." Acts 17:26, 27.
In these first disciples was presented marked diversity. They were to be the
world's teachers, and they represented widely varied types of character. In
order successfully to carry forward the work to which they had been called,
these men, differing in natural characteristics and in habits of life,
needed to come into unity of feeling, thought, and action. This unity it was
Christ's object to secure. To this end He sought to bring them into unity
with Himself. The burden of His labor for them is expressed in His prayer to
His Father, "That they all may be one; as Thou, Father, art in Me, and I in
Thee, that they also may be one in Us;" "that the world may know that Thou
has sent Me, and hast loved them, as Thou hast loved Me." John 17:21, 23.
His constant prayer for them was that they might be sanctified through the
truth; and He prayed with assurance, knowing that an Almighty decree had
been given before the world was
21
made. He knew that the gospel of the kingdom would be preached to all
nations for a witness; He knew that truth armed with the omnipotence of the
Holy Spirit, would conquer in the battle with evil, and that the
bloodstained banner would one day wave triumphantly over His followers.
As Christ's earthly ministry drew to a close, and He realized that He must
soon leave His disciples to carry on the work without His personal
supervision, He sought to encourage them and to prepare them for the future.
He did not deceive them with false hopes. As an open book He read what was
to be. He knew He was about to be separated from them, to leave them as
sheep among wolves. He knew that they would suffer persecution, that they
would be cast out of the synagogues, and would be thrown into prison. He
knew that for witnessing to Him as the Messiah, some of them would suffer
death. And something of this He told them. In speaking of their future, He
was plain and definite, that in their coming trial they might remember His
words and be strengthened to believe in Him as the Redeemer.
He spoke to them also words of hope and courage. "Let not your heart be
troubled," He said; "ye believe in God, believe also in Me. In My Father's
house are many mansions: if it were not so, I would have told you. I go to
prepare a place for you. And if I go and prepare a place for you, I will
come again, and receive you unto Myself; that where I am, there ye may be
also. And whither I go ye know, and the way ye know." John 14:1-4. For your
sake I came into the world; for you I have been working.
22
When I go away I shall still work earnestly for you. I came to the world to
reveal Myself to you, that you might believe. I go to My Father and yours to
co-operate with Him in your behalf.
"Verily, verily, I say unto you, He that believeth on Me, the works that I
do shall he do also; and greater works than these shall he do; because I go
unto My Father." John 14:12. By this, Christ did not mean that the disciples
would make more exalted exertions than He had made, but that their work
would have greater magnitude. He did not refer merely to miracle working,
but to all that would take place under the agency of the Holy Spirit. "When
the Comforter is come," He said, "whom I will send unto you from the Father,
even the Spirit of truth, which proceedeth from the Father, He shall testify
of Me: and ye also shall bear witness, because ye have been with Me from the
beginning." John 15:26, 27.
Wonderfully were these words fulfilled. After the descent of the Holy
Spirit, the disciples were so filled with love for Him and for those for
whom He died, that hearts were melted by the words they spoke and the
prayers they offered. They spoke in the power of the Spirit; and under the
influence of that power, thousands were converted.
As Christ's representatives the apostles were to make a decided impression
on the world. The fact that they were humble men would not diminish their
influence, but increase it; for the minds of their hearers would be carried
from them to the Saviour, who, though unseen, was still working with them.
The wonderful teaching of the apostles, their
23
words of courage and trust, would assure all that it was not in their own
power that they worked, but in the power of Christ. Humbling themselves,
they would declare that He whom the Jews had crucified was the Prince of
life, the Son of the living God, and that in His name they did the works
that He had done.
In His parting conversation with His disciples on the night before the
crucifixion the Saviour made no reference to the suffering that He had
endured and must yet endure. He did not speak of the humiliation that was
before Him, but sought to bring to their minds that which would strengthen
their faith, leading them to look forward to the joys that await the
overcomer. He rejoiced in the consciousness that He could and would do more
for His followers than He had promised; that from Him would flow forth love
and compassion, cleansing the soul temple, and making men like Him in
character; that His truth, armed with the power of the Spirit, would go
forth conquering and to conquer.
"These things I have spoken unto you," He said, "that in Me ye might have
peace. In the world ye shall have tribulation: but be of good cheer; I have
overcome the world." John 16:33. Christ did not fail, neither was He
discouraged; and the disciples were to show a faith of the same enduring
nature. They were to work as He had worked, depending on Him for strength.
Though their way would be obstructed by apparent impossibilities, yet by His
grace they were to go forward, despairing of nothing and hoping for
everything.
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Christ had finished the work that was given Him to do. He had gathered out
those who were to continue His work among men. And He said: "I am glorified
in them. And now I am no more in the world, but these are in the world, and
I come to Thee. Holy Father, keep through Thine own name those whom Thou
hast given Me, that they may be one, as We are." "Neither pray I for these
alone, but for them also which shall believe on Me through their word; that
they all may be one; . . . I in them and Thou in Me, that they may be made
perfect in one; and that the world may know that Thou hast sent Me, and hast
loved them, as Thou hast loved Me." John 17:10, 11, 20-23.
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Chapter 3
The Great Commission
After the death of Christ the disciples were well-nigh overcome by
discouragement. Their Master had been rejected, condemned, and crucified.
The priests and rulers had declared scornfully, "He saved others; Himself He
cannot save. If He be the King of Israel, let Him now come down from the
cross, and we will believe Him." Matthew 27:42. The sun of the disciples'
hope had set, and night settled down upon their hearts. Often they repeated
the words, "We trusted that it had been He which should have redeemed
Israel." Luke 24:21. Lonely and sick at heart, they remembered His words,
"If they do these things in a green tree, what shall be done in the dry?"
Luke 23:31.
Jesus had several times attempted to open the future to His disciples, but
they had not cared to think about what He said. Because of this His death
had come to them as a surprise; and afterward, as they reviewed the past and
saw the result of their unbelief, they were filled with sorrow.
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When Christ was crucified, they did not believe that He would rise. He had
stated plainly that He was to rise on the third day, but they were perplexed
to know what He meant. This lack of comprehension left them at the time of
His death in utter hopelessness. They were bitterly disappointed. Their
faith did not penetrate beyond the shadow that Satan had cast athwart their
horizon. All seemed vague and mysterious to them. If they had believed the
Saviour's words, how much sorrow they might have been spared!
Crushed by despondency, grief, and despair, the disciples met together in
the upper chamber, and closed and fastened the doors, fearing that the fate
of their beloved Teacher might be theirs. It was here that the Saviour,
after His resurrection, appeared to them.
For forty days Christ remained on the earth, preparing the disciples for the
work before them and explaining that which heretofore they had been unable
to comprehend. He spoke of the prophecies concerning His advent, His
rejection by the Jews, and His death, showing that every specification of
these prophecies had been fulfilled. He told them that they were to regard
this fulfillment of prophecy as an assurance of the power that would attend
them in their future labors. "Then opened He their understanding," we read,
"that they might understand the Scriptures, and said unto them, Thus it is
written, and thus it behooved Christ to suffer, and to rise from the dead
the third day: and that repentance and remission of sins should be preached
in His name among all nations, beginning at Jerusalem."
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And He added, "Ye are witnesses of these things." Luke 24:45-48.
During these days that Christ spent with His disciples, they gained a new
experience. As they heard their beloved Master explaining the Scriptures in
the light of all that had happened, their faith in Him was fully
established. They reached the place where they could say, "I know whom I
have believed." 2 Timothy 1:12. They began to realize the nature and extent
of their work, to see that they were to proclaim to the world the truths
entrusted to them. The events of Christ's life, His death and resurrection,
the prophecies pointing to these events, the mysteries of the plan of
salvation, the power of Jesus for the remission of sins--to all these things
they had been witnesses, and they were to make them known to the world. They
were to proclaim the gospel of peace and salvation through repentance and
the power of the Saviour.
Before ascending to heaven, Christ gave His disciples their commission. He
told them that they were to be the executors of the will in which He
bequeathed to the world the treasures of eternal life. You have been
witnesses of My life of sacrifice in behalf of the world, He said to them.
You have seen My labors for Israel. And although My people would not come to
Me that they might have life, although priests and rulers have done unto Me
as they listed, although they have rejected Me, they shall have still
another opportunity of accepting the Son of God. You have seen that all who
come to Me confessing their sins, I freely receive.
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Him that cometh to Me I will in no wise cast out. To you, My disciples, I
commit this message of mercy. It is to be given to both Jews and
Gentiles--to Israel, first, and then to all nations, tongues, and peoples.
All who believe are to be gathered into one church.
The gospel commission is the great missionary charter of Christ's kingdom.
The disciples were to work earnestly for souls, giving to all the invitation
of mercy. They were not to wait for the people to come to them; they were to
go to the people with their message.
The disciples were to carry their work forward in Christ's name. Their every
word and act was to fasten attention on His name, as possessing that vital
power by which sinners may be saved. Their faith was to center in Him who is
the source of mercy and power. In His name they were to present their
petitions to the Father, and they would receive answer. They were to baptize
in the name of the Father, the Son, and the Holy Spirit. Christ's name was
to be their watchword, their badge of distinction, their bond of union, the
authority for their course of action, and the source of their success.
Nothing was to be recognized in His kingdom that did not bear His name and
superscription.
When Christ said to the disciples, Go forth in My name to gather into the
church all who believe, He plainly set before them the necessity of
maintaining simplicity. The less ostentation and show, the greater would be
their influence for good. The disciples were to speak with the same
simplicity with which Christ had spoken. They were to
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impress upon their hearers the lessons He had taught them.
Christ did not tell His disciples that their work would be easy. He showed
them the vast confederacy of evil arrayed against them. They would have to
fight "against principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places."
Ephesians 6:12. But they would not be left to fight alone. He assured them
that He would be with them; and that if they would go forth in faith, they
should move under the shield of Omnipotence. He bade them be brave and
strong; for One mightier than angels would be in their ranks--the General of
the armies of heaven. He made full provision for the prosecution of their
work and took upon Himself the responsibility of its success. So long as
they obeyed His word, and worked in connection with Him, they could not
fail. Go to all nations, He bade them. Go to the farthest part of the
habitable globe and be assured that My presence will be with you even there.
Labor in faith and confidence; for the time will never come when I will
forsake you. I will be with you always, helping you to perform your duty,
guiding, comforting, sanctifying, sustaining you, giving you success in
speaking words that shall draw the attention of others to heaven.
Christ's sacrifice in behalf of man was full and complete. The condition of
the atonement had been fulfilled. The work for which He had come to this
world had been accomplished. He had won the kingdom. He had wrested it from
Satan and had become heir of all things. He was on His way
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to the throne of God, to be honored by the heavenly host. Clothed with
boundless authority, He gave His disciples their commission, "Go ye
therefore, and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you: and, lo, I am with you alway, even unto the
end." Matthew 28:19, 20.
Just before leaving His disciples, Christ once more plainly stated the
nature of His kingdom. He recalled to their remembrance things He had
previously told them regarding it. He declared that it was not His purpose
to establish in this world a temporal kingdom. He was not appointed to reign
as an earthly monarch on David's throne. When the disciples asked Him,
"Lord, wilt Thou at this time restore again the kingdom to Israel?" He
answered, "It is not for you to know the times or the seasons, which the
Father hath put in His own power." Acts 1:6, 7. It was not necessary for
them to see farther into the future than the revelations He had made enabled
them to see. Their work was to proclaim the gospel message.
Christ's visible presence was about to be withdrawn from the disciples, but
a new endowment of power was to be theirs. The Holy Spirit was to be given
them in its fullness, sealing them for their work. "Behold," the Saviour
said, "I send the promise of My Father upon you: but tarry ye in the city of
Jerusalem, until ye be endued with power from on high." Luke 24:49. "For
John truly baptized with
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water; but ye shall be baptized with the Holy Ghost not many days hence."
"Ye shall receive power, after that the Holy Ghost is come upon you: and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in
Samaria, and unto the uttermost part of the earth." Acts 1:5, 8.
The Saviour knew that no argument, however logical, would melt hard hearts
or break through the crust of worldliness and selfishness. He knew that His
disciples must receive the heavenly endowment; that the gospel would be
effective only as it was proclaimed by hearts made warm and lips made
eloquent by a living knowledge of Him who is the way, the truth, and the
life. The work committed to the disciples would require great efficiency;
for the tide of evil ran deep and strong against them. A vigilant,
determined leader was in command of the forces of darkness, and the
followers of Christ could battle for the right only through the help that
God, by His Spirit, would give them.
Christ told His disciples that they were to begin their work at Jerusalem.
That city had been the scene of His amazing sacrifice for the human race.
There, clad in the garb of humanity, He had walked and talked with men, and
few had discerned how near heaven came to earth. There He had been condemned
and crucified. In Jerusalem were many who secretly believed Jesus of
Nazareth to be the Messiah, and many who had been deceived by priests and
rulers. To these the gospel must be proclaimed. They were to be called to
repentance. The wonderful truth that
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through Christ alone could remission of sins be obtained, was to be made
plain. And it was while all Jerusalem was stirred by the thrilling events of
the past few weeks, that the preaching of the disciples would make the
deepest impression.
During His ministry, Jesus had kept constantly before the disciples the fact
that they were to be one with Him in His work for the recovery of the world
from the slavery of sin. When He sent forth the Twelve and afterward the
Seventy, to proclaim the kingdom of God, He was teaching them their duty to
impart to others what He had made known to them. In all His work He was
training them for individual labor, to be extended as their numbers
increased, and eventually to reach to the uttermost parts of the earth. The
last lesson He gave His followers was that they held in trust for the world
the glad tidings of salvation.
When the time came for Christ to ascend to His Father, He led the disciples
out as far as Bethany. Here He paused, and they gathered about Him. With
hands outstretched in blessing, as if in assurance of His protecting care,
He slowly ascended from among them. "It came to pass, while He blessed them,
He was parted from them, and carried up into heaven." Luke 24:51.
While the disciples were gazing upward to catch the last glimpse of their
ascending Lord, He was received into the rejoicing ranks of heavenly angels.
As these angels escorted Him to the courts above, they sang in triumph,
"Sing unto God, ye kingdoms of the earth; O sing praises
33
unto the Lord, to Him that rideth upon the heavens of heavens. . . . Ascribe
ye strength unto God: His excellency is over Israel, and His strength is in
the heavens." Psalm 68:32-34, margin.
The disciples were still looking earnestly toward heaven when, "behold, two
men stood by them in white apparel; which also said, Ye men of Galilee, why
stand ye gazing up into heaven? this same Jesus, which is taken up from you
into heaven, shall so come in like manner as ye have seen Him go into
heaven." Acts 1:10, 11.
The promise of Christ's second coming was ever to be kept fresh in the minds
of His disciples. The same Jesus whom they had seen ascending into heaven,
would come again, to take to Himself those who here below give themselves to
His service. The same voice that had said to them, "Lo, I am with you alway,
even unto the end," would bid them welcome to His presence in the heavenly
kingdom.
As in the typical service the high priest laid aside his pontifical robes
and officiated in the white linen dress of an ordinary priest; so Christ
laid aside His royal robes and garbed Himself with humanity and offered
sacrifice, Himself the priest, Himself the victim. As the high priest, after
performing his service in the holy of holies, came forth to the waiting
congregation in his pontifical robes; so Christ will come the second time,
clothed in garments of whitest white, "so as no fuller on earth can white
them." Mark 9:3. He will come in His own glory, and in the glory of His
Father, and all the angelic host will escort Him on His way.
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Thus will be fulfilled Christ's promise to His disciples, "I will come
again, and receive you unto Myself." John 14:3. Those who have loved Him and
waited for Him, He will crown with glory and honor and immortality. The
righteous dead will come forth from their graves, and those who are alive
will be caught up with them to meet the Lord in the air. They will hear the
voice of Jesus, sweeter than any music that ever fell on mortal ear, saying
to them, Your warfare is accomplished. "Come, ye blessed of My Father,
inherit the kingdom prepared for you from the foundation of the world."
Matthew 25;34.
Well might the disciples rejoice in the hope of their Lord's return.
(35)
Chapter 4
Pentecost
As the disciples returned from Olivet to Jerusalem, the people looked on
them, expecting to see on their faces expressions of sorrow, confusion, and
defeat; but they saw there gladness and triumph. The disciples did not now
mourn over disappointed hopes. They had seen the risen Saviour, and the
words of His parting promise echoed constantly in their ears.
In obedience to Christ's command, they waited in Jerusalem for the promise
of the Father--the outpouring of the Spirit. They did not wait in idleness.
The record says that they were "continually in the temple, praising and
blessing God." Luke 24:53. They also met together to present their requests
to the Father in the name of Jesus. They knew that they had a Representative
in heaven, an Advocate at the throne of God. In solemn awe they bowed in
prayer, repeating the assurance, "Whatsoever ye shall
36
ask the Father in My name, He will give it you. Hitherto have ye asked
nothing in My name: ask, and ye shall receive, that your joy may be full."
John 16:23, 24. Higher and still higher they extended the hand of faith,
with the mighty argument, "It is Christ that died, yea rather, that is risen
again, who is even at the right hand of God, who also maketh intercession
for us." Romans 8:34.
As the disciples waited for the fulfillment of the promise, they humbled
their hearts in true repentance and confessed their unbelief. As they called
to remembrance the words that Christ had spoken to them before His death
they understood more fully their meaning. Truths which had passed from their
memory were again brought to their minds, and these they repeated to one
another. They reproached themselves for their misapprehension of the
Saviour. Like a procession, scene after scene of His wonderful life passed
before them. As they meditated upon His pure, holy life they felt that no
toil would be too hard, no sacrifice too great, if only they could bear
witness in their lives to the loveliness of Christ's character. Oh, if they
could but have the past three years to live over, they thought, how
differently they would act! If they could only see the Master again, how
earnestly they would strive to show Him how deeply they loved Him, and how
sincerely they sorrowed for having ever grieved Him by a word or an act of
unbelief! But they were comforted by the thought that they were forgiven.
And they determined that, so far as possible, they would atone for their
unbelief by bravely confessing Him before the world.
37
The disciples prayed with intense earnestness for a fitness to meet men and
in their daily intercourse to speak words that would lead sinners to Christ.
Putting away all differences, all desire for the supremacy, they came close
together in Christian fellowship. They drew nearer and nearer to God, and as
they did this they realized what a privilege had been theirs in being
permitted to associate so closely with Christ. Sadness filled their hearts
as they thought of how many times they had grieved Him by their slowness of
comprehension, their failure to understand the lessons that, for their good,
He was trying to teach them.
These days of preparation were days of deep heart searching. The disciples
felt their spiritual need and cried to the Lord for the holy unction that
was to fit them for the work of soul saving. They did not ask for a blessing
for themselves merely. They were weighted with the burden of the salvation
of souls. They realized that the gospel was to be carried to the world, and
they claimed the power that Christ had promised.
During the patriarchal age the influence of the Holy Spirit had often been
revealed in a marked manner, but never in its fullness. Now, in obedience to
the word of the Saviour, the disciples offered their supplications for this
gift, and in heaven Christ added His intercession. He claimed the gift of
the Spirit, that He might pour it upon His people.
"And when the Day of Pentecost was fully come, they were all with one accord
in one place. And suddenly there came a sound from heaven as of a rushing
mighty wind, and it filled all the house where they were sitting."
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The Spirit came upon the waiting, praying disciples with a fullness that
reached every heart. The Infinite One revealed Himself in power to His
church. It was as if for ages this influence had been held in restraint, and
now Heaven rejoiced in being able to pour out upon the church the riches of
the Spirit's grace. And under the influence of the Spirit, words of
penitence and confession mingled with songs of praise for sins forgiven.
Words of thanksgiving and of prophecy were heard. All heaven bent low to
behold and to adore the wisdom of matchless, incomprehensible love. Lost in
wonder, the apostles exclaimed, "Herein is love." They grasped the imparted
gift. And what followed? The sword of the Spirit, newly edged with power and
bathed in the lightnings of heaven, cut its way through unbelief. Thousands
were converted in a day.
"It is expedient for you that I go away," Christ had said to His disciples;
"for If I go not away, the Comforter will not come unto you; but if I
depart, I will send Him unto you." "When He, the Spirit of truth, is come,
He will guide you into all truth: for He shall not speak of Himself; but
whatsoever He shall hear, that shall He speak: and He will show you things
to come." John 16:7, 13.
Christ's ascension to heaven was the signal that His followers were to
receive the promised blessing. For this they were to wait before they
entered upon their work. When Christ passed within the heavenly gates, He
was enthroned amidst the adoration of the angels. As soon as this ceremony
was completed, the Holy Spirit descended upon the disciples in rich
currents, and Christ was indeed glorified, even
39
with the glory which He had with the Father from all eternity. The
Pentecostal outpouring was Heaven's communication that the Redeemer's
inauguration was accomplished. According to His promise He had sent the Holy
Spirit from heaven to His followers as a token that He had, as priest and
king, received all authority in heaven and on earth, and was the Anointed
One over His people.
"And there appeared unto them cloven tongues like as of fire, and it sat
upon each of them. And they were all filled with the Holy Ghost, and began
to speak with other tongues, as the Spirit gave them utterance." The Holy
Spirit, assuming the form of tongues of fire, rested upon those assembled.
This was an emblem of the gift then bestowed on the disciples, which enabled
them to speak with fluency languages with which they had heretofore been
unacquainted. The appearance of fire signified the fervent zeal with which
the apostles would labor and the power that would attend their work.
"There were dwelling at Jerusalem Jews, devout men, out of every nation
under heaven." During the dispersion the Jews had been scattered to almost
every part of the inhabited world, and in their exile they had learned to
speak various languages. Many of these Jews were on this occasion in
Jerusalem, attending the religious festivals then in progress. Every known
tongue was represented by those assembled. This diversity of languages would
have been a great hindrance to the proclamation of the gospel; God therefore
in a miraculous manner supplied the deficiency of the apostles. The Holy
Spirit did for them that which
40
they could not have accomplished for themselves in a lifetime. They could
now proclaim the truths of the gospel abroad, speaking with accuracy the
languages of those for whom they were laboring. This miraculous gift was a
strong evidence to the world that their commission bore the signet of
Heaven. From this time forth the language of the disciples was pure, simple,
and accurate, whether they spoke in their native tongue or in a foreign
language.
"Now when this was noised abroad, the multitude came together, and were
confounded, because that every man heard them speak in his own language. And
they were all amazed and marveled, saying one to another, Behold, are not
all these which speak Galileans? and how hear we every man in our own
tongue, wherein we were born?"
The priests and rulers were greatly enraged at this wonderful manifestation,
but they dared not give way to their malice, for fear of exposing themselves
to the violence of the people. They had put the Nazarene to death; but here
were His servants, unlettered men of Galilee, telling in all the languages
then spoken, the story of His life and ministry. The priests, determined to
account for the miraculous power of the disciples in some natural way,
declared that they were drunken from partaking largely of the new wine
prepared for the feast. Some of the most ignorant of the people present
seized upon this suggestion as the truth, but the more intelligent knew it
to be false; and those who understood the different languages testified to
the accuracy with which these languages were used by the disciples.
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In answer to the accusation of the priests Peter showed that this
demonstration was in direct fulfillment of the prophecy of Joel, wherein he
foretold that such power would come upon men to fit them for a special work.
"Ye men of Judea, and all ye that dwell at Jerusalem," he said, "be this
known unto you, and hearken to my words: for these are not drunken, as ye
suppose, seeing it is but the third hour of the day. But this is that which
was spoken by the prophet Joel: And it shall come to pass in the last days,
saith God, I will pour out of My Spirit upon all flesh: and your sons and
your daughters shall prophesy, and your young men shall see visions, and
your old men shall dream dreams: and on My servants and on My handmaidens I
will pour out in those days of My Spirit; and they shall prophesy."
With clearness and power Peter bore witness of the death and resurrection of
Christ: "Ye men of Israel, hear these words: Jesus of Nazareth, a man
approved of God among you by miracles and wonders and signs, which God did
by Him in the midst of you, as ye yourselves also know: Him . . . ye have
taken, and by wicked hands have crucified and slain: whom God hath raised
up, having loosed the pains of death: because it was not possible that He
should be holden of it."
Peter did not refer to the teachings of Christ to prove his position,
because he knew that the prejudice of his hearers was so great that his
words on this subject would be of no effect. Instead, he spoke to them of
David, who was regarded by the Jews as one of the patriarchs of their
nation. "David speaketh concerning Him," he declared: "I foresaw the
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Lord always before My face, for He is on My right hand, that I should not be
moved: therefore did My heart rejoice, and My tongue was glad; moreover also
My flesh shall rest in hope: because Thou wilt not leave My soul in hell,
neither wilt Thou suffer Thine Holy One to see corruption. . . .
"Men and brethren, let me freely speak unto you of the patriarch David, that
he is both dead and buried, and his sepulcher is with us unto this day." "He
. . spake of the resurrection of Christ, that His soul was not left in
hell, neither His flesh did see corruption. This Jesus hath God raised up,
whereof we all are witnesses."
The scene is one full of interest. Behold the people coming from all
directions to hear the disciples witness to the truth as it is in Jesus.
They press in, crowding the temple. Priests and rulers are there, the dark
scowl of malignity still on their faces, their hearts still filled with
abiding hatred against Christ, their hands uncleansed from the blood shed
when they crucified the world's Redeemer. They had thought to find the
apostles cowed with fear under the strong hand of oppression and murder, but
they find them lifted above all fear and filled with the Spirit, proclaiming
with power the divinity of Jesus of Nazareth. They hear them declaring with
boldness that the One so recently humiliated, derided, smitten by cruel
hands, and crucified, is the Prince of life, now exalted to the right hand
of God.
Some of those who listened to the apostles had taken an active part in the
condemnation and death of Christ. Their voices had mingled with the rabble
in calling for His
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crucifixion. When Jesus and Barabbas stood before them in the judgment hall
and Pilate asked, "Whom will ye that I release unto you?" they had shouted,
"Not this Man, but Barabbas!" Matthew 27:17; John 18:40. When Pilate
delivered Christ to them, saying, "Take ye Him, and crucify Him: for I find
no fault in Him;" "I am innocent of the blood of this just Person," they had
cried, "His blood be on us, and on our children." John 19:6; Matthew 27:24,
25.
Now they heard the disciples declaring that it was the Son of God who had
been crucified. Priests and rulers trembled. Conviction and anguish seized
the people. "They were pricked in their heart, and said unto Peter and to
the rest of the apostles, Men and brethren, what shall we do?" Among those
who listened to the disciples were devout Jews, who were sincere in their
belief. The power that accompanied the words of the speaker convinced them
that Jesus was indeed the Messiah.
"Then Peter said unto them, Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall receive the
gift of the Holy Ghost. For the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall call."
Peter urged home upon the convicted people the fact that they had rejected
Christ because they had been deceived by priests and rulers; and that if
they continued to look to these men for counsel, and waited for them to
acknowledge Christ before they dared to do so, they would never accept Him.
These powerful men, though making a profession
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of godliness, were ambitious for earthly riches and glory. They were not
willing to come to Christ to receive light.
Under the influence of this heavenly illumination the scriptures that Christ
had explained to the disciples stood out before them with the luster of
perfect truth. The veil that had prevented them from seeing to the end of
that which had been abolished, was now removed, and they comprehended with
perfect clearness the object of Christ's mission and the nature of His
kingdom. They could speak with power of the Saviour; and as they unfolded to
their hearers the plan of salvation, many were convicted and convinced. The
traditions and superstitions inculcated by the priests were swept away from
their minds, and the teachings of the Saviour were accepted.
"Then they that gladly received his word were baptized: and the same day
there were added unto them about three thousand souls."
The Jewish leaders had supposed that the work of Christ would end with His
death; but, instead of this, they witnessed the marvelous scenes of the Day
of Pentecost. They heard the disciples, endowed with a power and energy
hitherto unknown, preaching Christ, their words confirmed by signs and
wonders. In Jerusalem, the stronghold of Judaism, thousands openly declared
their faith in Jesus of Nazareth as the Messiah.
The disciples were astonished and overjoyed at the greatness of the harvest
of souls. They did not regard this wonderful ingathering as the result of
their own efforts; they realized that they were entering into other men's
labors.
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Ever since the fall of Adam, Christ had been committing to chosen servants
the seed of His word, to be sown in human hearts. During His life on this
earth He had sown the seed of truth and had watered it with His blood. The
conversions that took place on the Day of Pentecost were the result of this
sowing, the harvest of Christ's work, revealing the power of His teaching.
The arguments of the apostles alone, though clear and convincing, would not
have removed the prejudice that had withstood so much evidence. But the Holy
Spirit sent the arguments home to hearts with divine power. The words of the
apostles were as sharp arrows of the Almighty, convicting men of their
terrible guilt in rejecting and crucifying the Lord of glory.
Under the training of Christ the disciples had been led to feel their need
of the Spirit. Under the Spirit's teaching they received the final
qualification, and went forth to their lifework. No longer were they
ignorant and uncultured. No longer were they a collection of independent
units or discordant, conflicting elements. No longer were their hopes set on
worldly greatness. They were of "one accord," "of one heart and of one
soul." Acts. 2:46; 4:32. Christ filled their thoughts; the advancement of
His kingdom was their aim. In mind and character they had become like their
Master, and men "took knowledge of them, that they had been with Jesus."
Acts 4:13.
Pentecost brought them the heavenly illumination. The truths they could not
understand while Christ was with them were now unfolded. With a faith and
assurance that
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they had never before known, they accepted the teachings of the Sacred Word.
No longer was it a matter of faith with them that Christ was the Son of God.
They knew that, although clothed with humanity, He was indeed the Messiah,
and they told their experience to the world with a confidence which carried
with it the conviction that God was with them.
They could speak the name of Jesus with assurance; for was He not their
Friend and Elder Brother? Brought into close communion with Christ, they sat
with Him in heavenly places. With what burning language they clothed their
ideas as they bore witness for Him! Their hearts were surcharged with a
benevolence so full, so deep, so far-reaching, that it impelled them to go
to the ends of the earth, testifying to the power of Christ. They were
filled with an intense longing to carry forward the work He had begun. They
realized the greatness of their debt to heaven and the responsibility of
their work. Strengthened by the endowment of the Holy Spirit, they went
forth filled with zeal to extend the triumphs of the cross. The Spirit
animated them and spoke through them. The peace of Christ shone from their
faces. They had consecrated their lives to Him for service, and their very
features bore evidence to the surrender they had made.
(47)
Chapter 5
The Gift of the Spirit
When Christ gave His disciples the promise of the Spirit, He was nearing the
close of His earthly ministry. He was standing in the shadow of the cross,
with a full realization of the load of guilt that was to rest upon Him as
the Sin Bearer. Before offering Himself as the sacrificial victim, He
instructed His disciples regarding a most essential and complete gift which
He was to bestow upon His followers--the gift that would bring within their
reach the boundless resources of His grace. "I will pray the Father," He
said, "and He shall give you another Comforter, that He may abide with you
forever; even the Spirit of truth; whom the world cannot receive, because it
seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with
you, and shall be in you." John 14:16, 17. The Saviour was pointing forward
to the time when the Holy Spirit should come to do a mighty work as His
representative. The evil that had been accumulating for centuries
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was to be resisted by the divine power of the Holy Spirit.
What was the result of the outpouring of the Spirit on the Day of Pentecost?
The glad tidings of a risen Saviour were carried to the uttermost parts of
the inhabited world. As the disciples proclaimed the message of redeeming
grace, hearts yielded to the power of this message. The church beheld
converts flocking to her from all directions. Backsliders were reconverted.
Sinners united with believers in seeking the pearl of great price. Some who
had been the bitterest opponents of the gospel became its champions. The
prophecy was fulfilled, "He that is feeble. . . shall be as David; and the
house of David . . . as the angel of the Lord." Zechariah 12:8. Every
Christian saw in his brother a revelation of divine love and benevolence.
One interest prevailed; one subject of emulation swallowed up all others.
The ambition of the believers was to reveal the likeness of Christ's
character and to labor for the enlargement of His kingdom.
"With great power gave the apostles witness of the resurrection of the Lord
Jesus: and great grace was upon them all." Acts 4:33. Under their labors
were added to the church chosen men, who, receiving the word of truth,
consecrated their lives to the work of giving to others the hope that filled
their hearts with peace and joy. They could not be restrained or intimidated
by threatenings. The Lord spoke through them, and as they went from place to
place, the poor had the gospel preached to them, and miracles of divine
grace were wrought.
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So mightily can God work when men give themselves up to the control of His
Spirit.
The promise of the Holy Spirit is not limited to any age or to any race.
Christ declared that the divine influence of His Spirit was to be with His
followers unto the end. From the Day of Pentecost to the present time, the
Comforter has been sent to all who have yielded themselves fully to the Lord
and to His service. To all who have accepted Christ as a personal Saviour,
the Holy Spirit has come as a counselor, sanctifier, guide, and witness. The
more closely believers have walked with God, the more clearly and powerfully
have they testified of their Redeemer's love and of His saving grace. The
men and women who through the long centuries of persecution and trial
enjoyed a large measure of the presence of the Spirit in their lives, have
stood as signs and wonders in the world. Before angels and men they have
revealed the transforming power of redeeming love.
Those who at Pentecost were endued with power from on high, were not thereby
freed from further temptation and trial. As they witnessed for truth and
righteousness they were repeatedly assailed by the enemy of all truth, who
sought to rob them of their Christian experience. They were compelled to
strive with all their God-given powers to reach the measure of the stature
of men and women in Christ Jesus. Daily they prayed for fresh supplies of
grace, that they might reach higher and still higher toward perfection.
Under the Holy Spirit's working even the weakest,
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by exercising faith in God, learned to improve their entrusted powers and to
become sanctified, refined, and ennobled. As in humility they submitted to
the molding influence of the Holy Spirit, they received of the fullness of
the Godhead and were fashioned in the likeness of the divine.
The lapse of time has wrought no change in Christ's parting promise to send
the Holy Spirit as His representative. It is not because of any restriction
on the part of God that the riches of His grace do not flow earthward to
men. If the fulfillment of the promise is not seen as it might be, it is
because the promise is not appreciated as it should be. If all were willing,
all would be filled with the Spirit. Wherever the need of the Holy Spirit is
a matter little thought of, there is seen spiritual drought, spiritual
darkness, spiritual declension and death. Whenever minor matters occupy the
attention, the divine power which is necessary for the growth and prosperity
of the church, and which would bring all other blessings in its train, is
lacking, though offered in infinite plenitude.
Since this is the means by which we are to receive power, why do we not
hunger and thirst for the gift of the Spirit? Why do we not talk of it, pray
for it, and preach concerning it? The Lord is more willing to give the Holy
Spirit to those who serve Him than parents are to give good gifts to their
children. For the daily baptism of the Spirit every worker should offer his
petition to God. Companies of Christian workers should gather to ask for
special help, for heavenly wisdom, that they may know how to plan and
execute wisely. Especially should they pray that God will baptize
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His chosen ambassadors in mission fields with a rich measure of His Spirit.
The presence of the Spirit with God's workers will give the proclamation of
truth a power that not all the honor or glory of the world could give.
With the consecrated worker for God, in whatever place he may be, the Holy
Spirit abides. The words spoken to the disciples are spoken also to us. The
Comforter is ours as well as theirs. The Spirit furnishes the strength that
sustains striving, wrestling souls in every emergency, amidst the hatred of
the world, and the realization of their own failures and mistakes. In sorrow
and affliction, when the outlook seems dark and the future perplexing, and
we feel helpless and alone,--these are the times when, in answer to the
prayer of faith, the Holy Spirit brings comfort to the heart.
It is not a conclusive evidence that a man is a Christian because he
manifests spiritual ecstasy under extraordinary circumstances. Holiness is
not rapture: it is an entire surrender of the will to God; it is living by
every word that proceeds from the mouth of God; it is doing the will of our
heavenly Father; it is trusting God in trial, in darkness as well as in the
light; it is walking by faith and not by sight; it is relying on God with
unquestioning confidence, and resting in His love.
It is not essential for us to be able to define just what the Holy Spirit
is. Christ tells us that the Spirit is the Comforter, "the Spirit of truth,
which proceedeth from the Father." It is plainly declared regarding the Holy
Spirit that, in His work of guiding men into all truth, "He shall not speak
of Himself." John 15:26; 16:13.
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The nature of the Holy Spirit is a mystery. Men cannot explain it, because
the Lord has not revealed it to them. Men having fanciful views may bring
together passages of Scripture and put a human construction on them, but the
acceptance of these views will not strengthen the church. Regarding such
mysteries, which are too deep for human understanding, silence is golden.
The office of the Holy Spirit is distinctly specified in the words of
Christ: "When He is come, He will reprove the world of sin, and of
righteousness, and of judgment." John 16:8. It is the Holy Spirit that
convicts of sin. If the sinner responds to the quickening influence of the
Spirit, he will be brought to repentance and aroused to the importance of
obeying the divine requirements.
To the repentant sinner, hungering and thirsting for righteousness, the Holy
Spirit reveals the Lamb of God that taketh away the sin of the world. "He
shall receive of Mine, and shall show it unto you," Christ said. "He shall
teach you all things, and bring all things to your remembrance, whatsoever I
have said unto you." John 16:14; 14:26.
The Spirit is given as a regenerating agency, to make effectual the
salvation wrought by the death of our Redeemer. The Spirit is constantly
seeking to draw the attention of men to the great offering that was made on
the cross of Calvary, to unfold to the world the love of God, and to open to
the convicted soul the precious things of the Scriptures.
Having brought conviction of sin, and presented before the mind the standard
of righteousness, the Holy Spirit
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withdraws the affections from the things of this earth and fills the soul
with a desire for holiness. "He will guide you into all truth" (John 16:13),
the Saviour declared. If men are willing to be molded, there will be brought
about a sanctification of the whole being. The Spirit will take the things
of God and stamp them on the soul. By His power the way of life will be made
so plain that none need err therein.
From the beginning, God has been working by His Holy Spirit through human
instrumentalities for the accomplishment of His purpose in behalf of the
fallen race. This was manifest in the lives of the patriarchs. To the church
in the wilderness also, in the time of Moses, God gave His "good Spirit to
instruct them." Nehemiah 9:20. And in the days of the apostles He wrought
mightily for His church through the agency of the Holy Spirit. The same
power that sustained the patriarchs, that gave Caleb and Joshua faith and
courage, and that made the work of the apostolic church effective, has
upheld God's faithful children in every succeeding age. It was through the
power of the Holy Spirit that during the Dark Ages the Waldensian Christians
helped to prepare the way for the Reformation. It was the same power that
made successful the efforts of the noble men and women who pioneered the way
for the establishment of modern missions and for the translation of the
Bible into the languages and dialects of all nations and peoples.
And today God is still using His church to make known His purpose in the
earth. Today the heralds of the cross are going from city to city, and from
land to land, preparing
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the way for the second advent of Christ. The standard of God's law is being
exalted. The Spirit of the Almighty is moving upon men's hearts, and those
who respond to its influence become witnesses for God and His truth. In many
places consecrated men and women may be seen communicating to others the
light that has made plain to them the way of salvation through Christ. And
as they continue to let their light shine, as did those who were baptized
with the Spirit on the Day of Pentecost, they receive more and still more of
the Spirit's power. Thus the earth is to be lightened with the glory of God.
On the other hand, there are some who, instead of wisely improving present
opportunities, are idly waiting for some special season of spiritual
refreshing by which their ability to enlighten others will be greatly
increased. They neglect present duties and privileges, and allow their light
to burn dim, while they look forward to a time when, without any effort on
their part, they will be made the recipients of special blessing, by which
they will be transformed and fitted for service.
It is true that in the time of the end, when God's work in the earth is
closing, the earnest efforts put forth by consecrated believers under the
guidance of the Holy Spirit are to be accompanied by special tokens of
divine favor. Under the figure of the early and the latter rain, that falls
in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the
bestowal of spiritual grace in extraordinary measure upon God's church. The
outpouring of the Spirit in the days of the apostles was the beginning of
the early, or
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former, rain, and glorious was the result. To the end of time the presence
of the Spirit is to abide with the true church.
But near the close of earth's harvest, a special bestowal of spiritual grace
is promised to prepare the church for the coming of the Son of man. This
outpouring of the Spirit is likened to the falling of the latter rain; and
it is for this added power that Christians are to send their petitions to
the Lord of the harvest "in the time of the latter rain." In response, "the
Lord shall make bright clouds, and give them showers of rain." "He will
cause to come down . . . the rain, the former rain, and the latter rain,"
Zechariah 10:1; Joel 2:23.
But unless the members of God's church today have a living connection with
the Source of all spiritual growth, they will not be ready for the time of
reaping. Unless they keep their lamps trimmed and burning, they will fail of
receiving added grace in times of special need.
Those only who are constantly receiving fresh supplies of grace, will have
power proportionate to their daily need and their ability to use that power.
Instead of looking forward to some future time when, through a special
endowment of spiritual power, they will receive a miraculous fitting up for
soul winning, they are yielding themselves daily to God, that He may make
them vessels meet for His use. Daily they are improving the opportunities
for service that lie within their reach. Daily they are witnessing for the
Master wherever they may be, whether in some humble sphere of labor in the
home, or in a public field of usefulness.
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To the consecrated worker there is wonderful consolation in the knowledge
that even Christ during His life on earth sought His Father daily for fresh
supplies of needed grace; and from this communion with God He went forth to
strengthen and bless others. Behold the Son of God bowed in prayer to His
Father! Though He is the Son of God, He strengthens His faith by prayer, and
by communion with heaven gathers to Himself power to resist evil and to
minister to the needs of men. As the Elder Brother of our race He knows the
necessities of those who, compassed with infirmity and living in a world of
sin and temptation, still desire to serve Him. He knows that the messengers
whom He sees fit to send are weak, erring men; but to all who give
themselves wholly to His service He promises divine aid. His own example is
an assurance that earnest, persevering supplication to God in faith--faith
that leads to entire dependence upon God, and unreserved consecration to His
work--will avail to bring to men the Holy Spirit's aid in the battle against
sin.
Every worker who follows the example of Christ will be prepared to receive
and use the power that God has promised to His church for the ripening of
earth's harvest. Morning by morning, as the heralds of the gospel kneel
before the Lord and renew their vows of consecration to Him, He will grant
them the presence of His Spirit, with its reviving, sanctifying power. As
they go forth to the day's duties, they have the assurance that the unseen
agency of the Holy Spirit enables them to be "laborers together with God."
(57)
Chapter 6
At the Temple Gate
The disciples of Christ had a deep sense of their own inefficiency, and with
humiliation and prayer they joined their weakness to His strength, their
ignorance to His wisdom, their unworthiness to His righteousness, their
poverty to His exhaustless wealth. Thus strengthened and equipped, they
hesitated not to press forward in the service of the Master.
A short time after the descent of the Holy Spirit, and immediately after a
season of earnest prayer, Peter and John, going up to the temple to worship,
saw at the gate Beautiful a cripple, forty years of age, whose life, from
his birth, had been one of pain and infirmity. This unfortunate man had long
desired to see Jesus, that he might be healed; but he was almost helpless,
and was far removed from the scene of the great Physician's labors. His
pleadings at last induced some friends to bear him to the gate of the
temple,
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but upon arriving there, he found that the One upon whom his hopes were
centered, had been put to a cruel death.
His disappointment excited the sympathy of those who knew for how long he
had eagerly hoped to be healed by Jesus, and daily they brought him to the
temple, in order that passers-by might be induced by pity to give him a
trifle to relieve his wants. As Peter and John passed, he asked an alms from
them. The disciples regarded him compassionately, and Peter said, "Look on
us. And he gave heed unto them, expecting to receive something of them. Then
Peter said, Silver and gold have I none." As Peter thus declared his
poverty, the countenance of the cripple fell; but it grew bright with hope
as the apostle continued, "But such as I have give I thee: In the name of
Jesus Christ of Nazareth rise up and walk.
"And he took him by the right hand, and lifted him up: and immediately his
feet and anklebones received strength. And he leaping up stood, and walked,
and entered with them into the temple, walking, and leaping, and praising
God. And all the people saw him walking and praising God: and they knew that
it was he which sat for alms at the Beautiful Gate of the temple: and they
were filled with wonder and amazement at that which had happened."
"And as the lame man which was healed held Peter and John, all the people
ran together unto them in the porch that is called Solomon's, greatly
wondering." They were astonished that the disciples could perform miracles
similar to those performed by Jesus. Yet here was this man, for
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forty years a helpless cripple, now rejoicing in the full use of his limbs,
free from pain, and happy in believing in Jesus.
When the disciples saw the amazement of the people, Peter asked, "Why marvel
ye at this? or why look ye so earnestly on us, as though by our own power or
holiness we had made this man to walk?" He assured them that the cure had
been wrought in the name and through the merits of Jesus of Nazareth, whom
God had raised from the dead. "His name through faith in His name," the
apostle declared, "hath made this man strong, whom ye see and know: yea, the
faith which is by Him hath given him this perfect soundness in the presence
of you all."
The apostles spoke plainly of the great sin of the Jews in rejecting and
putting to death the Prince of life; but they were careful not to drive
their hearers to despair. "Ye denied the Holy One and the Just," Peter said,
"and desired a murderer to be granted unto you; and killed the Prince of
life, whom God hath raised from the dead; whereof we are witnesses." "And
now, brethren, I wot that through ignorance ye did it, as did also your
rulers. But those things, which God before had showed by the mouth of all
His prophets, that Christ should suffer, He hath so fulfilled." He declared
that the Holy Spirit was calling upon them to repent and be converted, and
assured them that there was no hope of salvation except through the mercy of
the One whom they had crucified. Only through faith in Him could their sins
be forgiven.
"Repent ye therefore, and be converted," he cried, "that
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your sins may be blotted out, when the times of refreshing shall come from
the presence of the Lord."
"Ye are the children of the prophets, and of the covenant which God made
with our fathers, saying unto Abraham, And in thy seed shall all the
kindreds of the earth be blessed. Unto you first God, having raised up His
Son Jesus, sent Him to bless you, in turning away every one of you from his
iniquities."
Thus the disciples preached the resurrection of Christ. Many among those who
listened were waiting for this testimony, and when they heard it they
believed. It brought to their minds the words that Christ had spoken, and
they took their stand in the ranks of those who accepted the gospel. The
seed that the Saviour had sown sprang up and bore fruit.
While the disciples were speaking to the people, "the priests, and the
captain of the temple, and the Sadducees, came upon them, being grieved that
they taught the people, and preached through Jesus the resurrection from the
dead."
After Christ's resurrection the priests had spread far and near the lying
report that His body had been stolen by the disciples while the Roman guard
slept. It is not surprising that they were displeased when they hear Peter
and John preaching the resurrection of the One they had murdered. The
Sadducees especially were greatly aroused. They felt that their most
cherished doctrine was in danger, and their reputation at stake.
Converts to the new faith were rapidly increasing, and both Pharisees and
Sadducees agreed that if these new
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teachers were suffered to go unchecked, their own influence would be in
greater danger than when Jesus was upon the earth. Accordingly, the captain
of the temple, with the help of a number of Sadducees, arrested Peter and
John, and put them in prison, as it was too late that day for them to be
examined.
The enemies of the disciples could not but be convinced that Christ had
risen from the dead. The evidence was too clear to be doubted. Nevertheless,
they hardened their hearts, refusing to repent of the terrible deed they had
committed in putting Jesus to death. Abundant evidence that the apostles
were speaking and acting under divine inspiration had been given the Jewish
rulers, but they firmly resisted the message of truth. Christ had not come
in the manner that they expected, and though at times they had been
convinced that He was the Son of God, yet they had stifled conviction, and
crucified Him. In mercy God gave them still further evidence, and now
another opportunity was granted them to turn to Him. He sent the disciples
to tell them that they had killed the Prince of life, and in this terrible
charge He gave them another call to repentance. But feeling secure in their
own righteousness, the Jewish teachers refused to admit that the men
charging them with crucifying Christ were speaking by the direction of the
Holy Spirit.
Having committed themselves to a course of opposition to Christ, every act
of resistance became to the priests an additional incentive to pursue the
same course. Their obstinacy became more and more determined. It was not
that they could not yield; they could, but would not. It was not
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alone because they were guilty and deserving of death, not alone because
they had put to death the Son of God, that they were cut off from salvation;
it was because they armed themselves with opposition to God. They
persistently rejected light and stifled the convictions of the Spirit. The
influence that controls the children of disobedience worked in them, leading
them to abuse the men through whom God was working. The malignity of their
rebellion was intensified by each successive act of resistance against God
and the message He had given His servants to declare. Every day, in their
refusal to repent, the Jewish leaders took up their rebellion afresh,
preparing to reap that which they had sown.
The wrath of God is not declared against unrepentant sinners merely because
of the sins they have committed, but because, when called to repent, they
choose to continue in resistance, repeating the sins of the past in defiance
of the light given them. If the Jewish leaders had submitted to the
convicting power of the Holy Spirit, they would have been pardoned; but they
were determined not to yield. In the same way, the sinner, by continued
resistance, places himself where the Holy Spirit cannot influence him.
On the day following the healing of the cripple, Annas and Caiaphas, with
the other dignitaries of the temple, met together for the trial, and the
prisoners were brought before them. In that very room and before some of
those very men, Peter had shamefully denied his Lord. This came distinctly
to his mind as he appeared for his own trial. He now had an opportunity of
redeeming his cowardice.
Those present who remembered the part that Peter had
63
acted at the trial of his Master, flattered themselves that he could now be
intimidated by the threat of imprisonment and death. But the Peter who
denied Christ in the hour of His greatest need was impulsive and
self-confident, differing widely from the Peter who was brought before the
Sanhedrin for examination. Since his fall he had been converted. He was no
longer proud and boastful, but modest and self-distrustful. He was filled
with the Holy Spirit, and by the help of this power he was resolved to
remove the stain of his apostasy by honoring the name he had once disowned.
Hitherto the priests had avoided mentioning the crucifixion or the
resurrection of Jesus. But now, in fulfillment of their purpose, they were
forced to inquire of the accused how the cure of the impotent man had been
accomplished. "By what power, or by what name, have ye done this?" they
asked.
With holy boldness and in the power of the Spirit Peter fearlessly declared:
"Be it known unto you all, and to all the people of Israel, that by the name
of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the
dead, even by Him doth this man stand here before you whole. This is the
stone which was set at nought of you builders, which is become the head of
the corner. Neither is there salvation in any other: for there is none other
name under heaven given among men, whereby we must be saved."
This courageous defense appalled the Jewish leaders. They had supposed that
the disciples would be overcome with fear and confusion when brought before
the Sanhedrin.
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But, instead, these witnesses spoke as Christ had spoken, with a convincing
power that silenced their adversaries. There was no trace of fear in Peter's
voice as he declared of Christ, "This is the stone which was set at nought
of you builders, which is become the head of the corner."
Peter here used a figure of speech familiar to the priests. The prophets had
spoken of the rejected stone; and Christ Himself, speaking on one occasion
to the priests and elders, said: "Did ye never read in the Scriptures, The
stone which the builders rejected, the same is become the head of the
corner: this is the Lord's doing, and it is marvelous in our eyes? Therefore
say I unto you, The kingdom of God shall be taken from you, and given to a
nation bringing forth the fruits thereof. And whosoever shall fall on this
stone shall be broken: but on whomsoever it shall fall, it will grind him to
powder." Matthew 21:42-44.
As the priests listened to the apostles' fearless words, "they took
knowledge of them, that they had been with Jesus."
Of the disciples after the transfiguration of Christ it is written that at
the close of that wonderful scene "they saw no man, save Jesus only."
Matthew 17:8. "Jesus only"-- in these words is contained the secret of the
life and power that marked the history of the early church. When the
disciples first heard the words of Christ, they felt their need of Him. They
sought, they found, they followed Him. They were with Him in the temple, at
the table, on the mountainside, in the field. They were as pupils with a
teacher, daily receiving from Him lessons of eternal truth.
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After the Saviour's ascension, the sense of the divine presence, full of
love and light, was still with them. It was a personal presence. Jesus, the
Saviour, who had walked and talked and prayed with them, who had spoken hope
and comfort to their hearts, had, while the message of peace was upon His
lips, been taken from them into heaven. As the chariot of angels received
Him, His words had come to them, "Lo, I am with you alway, even unto the
end." Matthew 28:20. He had ascended to heaven in the form of humanity. They
knew that He was before the throne of God, their Friend and Saviour still;
that His sympathies were unchanged; that He would forever be identified with
suffering humanity. They knew that He was presenting before God the merit of
His blood, showing His wounded hands and feet as a remembrance of the price
He had paid for His redeemed ones; and this thought strengthened them to
endure reproach for His sake. Their union with Him was stronger now than
when He was with them in person. The light and love and power of an
indwelling Christ shone out through them, so that men, beholding, marveled.
Christ placed His seal on the words that Peter spoke in His defense. Close
beside the disciple, as a convincing witness, stood the man who had been so
miraculously healed. The appearance of this man, a few hours before a
helpless cripple, but now restored to soundness of health, added a weight of
testimony to Peter's words. Priests and rulers were silent. They were unable
to refute Peter's statement, but they were nonetheless determined to put a
stop to the teaching of the disciples.
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Christ's crowning miracle--the raising of Lazarus--had sealed the
determination of the priests to rid the world of Jesus and His wonderful
works, which were fast destroying their influence over the people. They had
crucified Him; but here was a convincing proof that they had not put a stop
to the working of miracles in His name, nor to the proclamation of the truth
He taught. Already the healing of the cripple and the preaching of the
apostles had filled Jerusalem with excitement.
In order to conceal their perplexity, the priests and rulers ordered the
apostles to be taken away, that they might counsel among themselves. They
all agreed that it would be useless to deny that the man had been healed.
Gladly would they have covered up the miracle by falsehoods; but this was
impossible, for it had been wrought in the full light of day, before a
multitude of people, and had already come to the knowledge of thousands.
They felt that the work of the disciples must be stopped or Jesus would gain
many followers. Their own disgrace would follow, for they would be held
guilty of the murder of the Son of God.
But notwithstanding their desire to destroy the disciples, the priests dared
not do more than threaten them with the severest punishment if they
continued to speak or to work in the name of Jesus. Calling them again
before the Sanhedrin, they commanded them not to speak or teach in the name
of Jesus. But Peter and John answered: "Whether it be right in the sight of
God to hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard."
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Gladly would the priests have punished these men for their unswerving
fidelity to their sacred calling, but they feared the people; "for all men
glorified God for that which was done." So, with repeated threats and
injunctions, the apostles were set at liberty.
While Peter and John were prisoners, the other disciples, knowing the
malignity of the Jews, had prayed unceasingly for their brethren, fearing
that the cruelty shown to Christ might be repeated. As soon as the apostles
were released, they sought the rest of the disciples and reported to them
the result of the examination. Great was the joy of the believers. "They
lifted up their voice to God with one accord, and said, Lord, Thou art God,
which hast made heaven, and earth, and the sea, and all that in them is: who
by the mouth of Thy servant David hast said, Why did the heathen rage, and
the people imagine vain things? The kings of the earth stood up, and the
rulers were gathered together against the Lord, and against His Christ. For
of a truth against Thy Holy Child Jesus, whom Thou hast anointed, both
Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were
gathered together, for to do whatsoever Thy hand and Thy counsel determined
before to be done.
"And now, Lord, behold their threatenings: and grant unto Thy servants, that
with all boldness they may speak Thy word, by stretching forth Thine hand to
heal; and that signs and wonders may be done by the name of Thy Holy Child
Jesus."
The disciples prayed that greater strength might be imparted to them in the
work of the ministry; for they saw
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that they would meet the same determined opposition that Christ had
encountered when upon the earth. While their united prayers were ascending
in faith to heaven, the answer came. The place where they were assembled was
shaken, and they were endowed anew with the Holy Spirit. Their hearts filled
with courage, they again went forth to proclaim the word of God in
Jerusalem. "With great power gave the apostles witness of the resurrection
of the Lord Jesus," and God marvelously blessed their efforts.
The principle for which the disciples stood so fearlessly when, in answer to
the command not to speak any more in the name of Jesus, they declared,
"Whether it be right in the sight of God to hearken unto you more than unto
God, judge ye," is the same that the adherents of the gospel struggled to
maintain in the days of the Reformation. When in 1529 the German princes
assembled at the Diet of Spires, there was presented the emperor's decree
restricting religious liberty, and prohibiting all further dissemination of
the reformed doctrines. It seemed that the hope of the world was about to be
crushed out. Would the princes accept the decree? Should the light of the
gospel be shut out from the multitudes still in darkness? Mighty issues for
the world were at stake. Those who had accepted the reformed faith met
together, and their unanimous decision was, "Let us reject this decree. In
matters of conscience the majority has no power."--Merle d'Aubigne, History
of the Reformation, b. 13, ch. 5.
This principle we in our day are firmly to maintain. The banner of truth and
religious liberty held aloft by the founders
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of the gospel church and by God's witnesses during the centuries that have
passed since then, has, in this last conflict, been committed to our hands.
The responsibility for this great gift rests with those whom God has blessed
with a knowledge of His word. We are to receive this word as supreme
authority. We are to recognize human government as an ordinance of divine
appointment, and teach obedience to it as a sacred duty, within its
legitimate sphere. But when its claims conflict with the claims of God, we
must obey God rather than men. God's word must be recognized as above all
human legislation. A "Thus saith the Lord" is not to be set aside for a
"Thus saith the church" or a "Thus saith the state." The crown of Christ is
to be lifted above the diadems of earthly potentates.
We are not required to defy authorities. Our words, whether spoken or
written, should be carefully considered, lest we place ourselves on record
as uttering that which would make us appear antagonistic to law and order.
We are not to say or do anything that would unnecessarily close up our way.
We are to go forward in Christ's name, advocating the truths committed to
us. If we are forbidden by men to do this work, then we may say, as did the
apostles, "Whether it be right in the sight of God to hearken unto you more
than unto God, judge ye. For we cannot but speak the things which we have
seen and heard."
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Chapter 7
A Warning Against Hypocrisy
As The disciples proclaimed the truths of the gospel in Jerusalem, God bore
witness to their word, and a multitude believed. Many of these early
believers were immediately cut off from family and friends by the zealous
bigotry of the Jews, and it was necessary to provide them with food and
shelter.
The record declares, "Neither was there any among them that lacked," and it
tells how the need was filled. Those among the believers who had money and
possessions cheerfully sacrificed them to meet the emergency. Selling their
houses or their lands, they brought the money and laid it at the apostles'
feet, "and distribution was made unto every man according as he had need."
This liberality on the part of the believers was the result of the
outpouring of the Spirit. The converts to the gospel were "of one heart and
of one soul." One common interest controlled them--the success of the
mission entrusted to
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them; and covetousness had no place in their lives. Their love for their
brethren and the cause they had espoused, was greater than their love of
money and possessions. Their works testified that they accounted the souls
of men of higher value them earthly wealth.
Thus it will ever be when the Spirit of God takes possession of the life.
Those whose hearts are filled with the love of Christ, will follow the
example of Him who for our sake became poor, that through His poverty we
might be made rich. Money, time, influence--all the gifts they have received
from God's hand, they will value only as a means of advancing the work of
the gospel. Thus it was in the early church; and when in the church of today
it is seen that by the power of the Spirit the members have taken their
affections from the things of the world, and that they are willing to make
sacrifices in order that their fellow men may hear the gospel, the truths
proclaimed will have a powerful influence upon the hearers.
In sharp contrast to the example of benevolence shown by the believers, was
the conduct of Ananias and Sapphira, whose experience, traced by the pen of
Inspiration, has left a dark stain upon the history of the early church.
With others, these professed disciples had shared the privilege of hearing
the gospel preached by the apostles. They had been present with other
believers when, after the apostles had prayed, "the place was shaken where
they were assembled together; and they were all filled with the Holy Ghost."
Acts 4:31. Deep conviction had rested upon all present, and under the direct
influence of the Spirit of God,
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Ananias and Sapphira had made a pledge to give to the Lord the proceeds from
the sale of certain property.
Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding to
feelings of covetousness. They began to regret their promise and soon lost
the sweet influence of the blessing that had warmed their hearts with a
desire to do large things in behalf of the cause of Christ. They thought
they had been too hasty, that they ought to reconsider their decision. They
talked the matter over, and decided not to fulfill their pledge. They saw,
however, that those who parted with their possessions to supply the needs of
their poorer brethren, were held in high esteem among the believers; and
ashamed to have their brethren know that their selfish souls grudged that
which they had solemnly dedicated to God, they deliberately decided to sell
their property and pretend to give all the proceeds into the general fund,
but really to keep a large share for themselves. Thus they would secure
their living from the common store and at the same time gain the high esteem
of their brethren.
But God hates hypocrisy and falsehood. Ananias and Sapphira practiced fraud
in their dealing with God; they lied to the Holy Spirit, and their sin was
visited with swift and terrible judgment. When Ananias came with his
offering, Peter said: "Ananias, why hath Satan filled thine heart to lie to
the Holy Ghost, and to keep back part of the price of the land? Whiles it
remained, was it not thine own? and after it was sold, was it not in thine
own power? why hast thou conceived this thing in thine heart? thou hast not
lied unto men, but unto God."
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"Ananias hearing these words fell down, and gave up the ghost: and great
fear came on all them that heard these things."
"Whiles it remained, was it not thine own?" Peter asked. No undue influence
had been brought to bear upon Ananias to compel him to sacrifice his
possessions to the general good. He had acted from choice. But in attempting
to deceive the disciples, he had lied to the Almighty.
"It was about the space of three hours after, when his wife, not knowing
what was done, came in. And Peter answered unto her, Tell me whether ye sold
the land for so much? And she said, Yea, for so much. Then Peter said unto
her, How is it that ye have agreed together to tempt the Spirit of the Lord?
behold, the feet of them which have buried thy husband are at the door, and
shall carry thee out. Then fell she down straightway at his feet, and
yielded up the ghost: and the young men came in, and found her dead, and,
carrying her forth, buried her by her husband. And great fear came upon all
the church, and upon as many as heard these things."
Infinite Wisdom saw that this signal manifestation of the wrath of God was
necessary to guard the young church from becoming demoralized. Their numbers
were rapidly increasing. The church would have been endangered if, in the
rapid increase of converts, men and women had been added who, while
professing to serve God, were worshiping mammon. This judgment testified
that men cannot deceive God, that He detects the hidden sin of the heart,
and that He will not be mocked. It was designed as a warning to
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the church, to lead them to avoid pretense and hypocrisy, and to beware of
robbing God.
Not to the early church only, but to all future generations, this example of
God's hatred of covetousness, fraud, and hypocrisy, was given as a
danger-signal. It was covetousness that Ananias and Sapphira had first
cherished. The desire to retain for themselves a part of that which they had
promised to the Lord, led them into fraud and hypocrisy.
God has made the proclamation of the gospel dependent upon the labors and
the gifts of His people. Voluntary offerings and the tithe constitute the
revenue of the Lord's work. Of the means entrusted to man, God claims a
certain portion,--the tenth. He leaves all free to say whether or not they
will give more than this. But when the heart is stirred by the influence of
the Holy Spirit, and a vow is made to give a certain amount, the one who
vows has no longer any right to the consecrated portion. Promises of this
kind made to men would be looked upon as binding; are those not more binding
that are made to God? Are promises tried in the court of conscience less
binding than written agreements of men?
When divine light is shining into the heart with unusual clearness and
power, habitual selfishness relaxes its grasp and there is a disposition to
give to the cause of God. But none need think that they will be allowed to
fulfill the promises then made, without a protest on the part of Satan. He
is not pleased to see the Redeemer's kingdom on earth built up. He suggests
that the pledge made was too much,
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that it may cripple them in their efforts to acquire property or gratify the
desires of their families.
It is God who blesses men with property, and He does this that they may be
able to give toward the advancement of His cause. He sends the sunshine and
the rain. He causes vegetation to flourish. He gives health and the ability
to acquire means. All our blessings come from His bountiful hand. In turn,
He would have men and women show their gratitude by returning Him a portion
in tithes and offerings--in thank offerings, in freewill offerings, in
trespass offerings. Should means flow into the treasury in accordance with
this divinely appointed plan,--a tenth of all the increase, and liberal
offerings,--there would be an abundance for the advancement of the Lord's
work.
But the hearts of men become hardened through selfishness, and, like Ananias
and Sapphira, they are tempted to withhold part of the price, while
pretending to fulfill God's requirements. Many spend money lavishly in
self-gratification. Men and women consult their pleasure and gratify their
taste, while they bring to God, almost unwillingly, a stinted offering. They
forget that God will one day demand a strict account of how His goods have
been used, and that He will no more accept the pittance they hand into the
treasury than He accepted the offering of Ananias and Sapphira.
From the stern punishment meted out to those perjurers, God would have us
learn also how deep is His hatred and contempt for all hypocrisy and
deception. In pretending
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that they had given all, Ananias and Sapphira lied to the Holy Spirit, and,
as a result, they lost this life and the life that is to come. The same God
who punished them, today condemns all falsehood. Lying lips are an
abomination to Him. He declares that into the Holy City "there shall in no
wise enter . . . anything that defileth, neither whatsoever worketh
abomination, or maketh a lie." Revelation 21:27. Let truth telling be held
with no loose hand or uncertain grasp. Let it become a part of the life.
Playing fast and loose with truth, and dissembling to suit one's own selfish
plans, means shipwreck of faith. "Stand therefore, having your loins girt
about with truth." Ephesians 6:14. He who utters untruths sells his soul in
a cheap market. His falsehoods may seem to serve in emergencies; he may thus
seem to make business advancement that he could not gain by fair dealing;
but he finally reaches the place where he can trust no one. Himself a
falsifier, he has no confidence in the word of others.
In the case of Ananias and Sapphira, the sin of fraud against God was
speedily punished. The same sin was often repeated in the after history of
the church and is committed by many in our time. But though it may not be
attended by the visible manifestation of God's displeasure, it is no less
heinous in His sight now than in the apostles' time. The warning has been
given; God has clearly manifested His abhorrence of this sin; and all who
give themselves up to hypocrisy and covetousness may be sure that they are
destroying their own souls.
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Chapter 8
Before the Sanhedrin
It was the cross, that instrument of shame and torture, which brought hope
and salvation to the world. The disciples were but humble men, without
wealth, and with no weapon but the word of God; yet in Christ's strength
they went forth to tell the wonderful story of the manger and the cross, and
to triumph over all opposition. Without earthly honor or recognition, they
were heroes of faith. From their lips came words of divine eloquence that
shook the world.
In Jerusalem, where the deepest prejudice existed, and where the most
confused ideas prevailed in regard to Him who had been crucified as a
malefactor, the disciples continued to speak with boldness the words of
life, setting before the Jews the work and mission of Christ, His
crucifixion, resurrection, and ascension. Priests and rulers heard with
amazement the clear, bold testimony of the apostles. The power of the risen
Saviour had indeed fallen on the
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disciples, and their work was accompanied by signs and miracles that daily
increased the number of believers. Along the streets where the disciples
were to pass, the people laid their sick "on beds and couches, that at the
least the shadow of Peter passing by might overshadow some of them." Here
also were brought those vexed with unclean spirits. The crowds gathered
round them, and those who were healed shouted the praises of God and
glorified the name of the Redeemer.
The priests and rulers saw that Christ was extolled above them. As the
Sadducees, who did not believe in a resurrection, heard the apostles
declaring that Christ had risen from the dead, they were enraged, realizing
that if the apostles were allowed to preach a risen Saviour, and to work
miracles in His name, the doctrine that there would be no resurrection would
be rejected by all, and the sect of the Sadducees would soon become extinct.
The Pharisees were angry as they perceived that the tendency of the
disciples' teaching was to undermine the Jewish ceremonies, and make the
sacrificial offerings of no effect.
Hitherto all the efforts made to suppress this new teaching had been in
vain; but now both Sadducees and Pharisees determined that the work of the
disciples should be stopped, for it was proving them guilty of the death of
Jesus. Filled with indignation, the priests laid violent hands on Peter and
John, and put them in the common prison.
The leaders in the Jewish nation had signally failed of fulfilling God's
purpose for His chosen people. Those
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whom the Lord had made the depositaries of truth had proved unfaithful to
their trust, and God chose others to do His work. In their blindness these
leaders now gave full sway to what they called righteous indignation against
the ones who were setting aside their cherished doctrines. They would not
admit even the possibility that they themselves did not rightly understand
the word, or that they had misinterpreted or misapplied the Scriptures. They
acted like men who had lost their reason. What right have these teachers,
they said, some of them mere fishermen, to present ideas contrary to the
doctrines that we have taught the people? Being determined to suppress the
teaching of these ideas, they imprisoned those who were presenting them.
The disciples were not intimidated or cast down by this treatment. The Holy
Spirit brought to their minds the words spoken by Christ: "The servant is
not greater than his lord. If they have persecuted Me, they will also
persecute you; if they have kept My saying, they will keep yours also. But
all these things will they do unto you for My name's sake, because they know
not Him that sent Me." "They shall put you out of the synagogues: yea, the
time cometh, that whosoever killeth you will think that he doeth God
service." "These things have I told you, that when the time shall come, ye
may remember that I told you of them." John 15:20, 21; 16:2, 4.
The God of heaven, the mighty Ruler of the universe, took the matter of the
imprisonment of the disciples into His own hands, for men were warring
against His work. By night
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the angel of the Lord opened the prison doors and said to the disciples,
"Go, stand and speak in the temple to the people all the words of this
life." This command was directly contrary to the order given by the Jewish
rulers; but did the apostles say, We cannot do this until we have consulted
the magistrates and received permission from them? No; God had said, "Go,"
and they obeyed. "They entered into the temple early in the morning, and
taught."
When Peter and John appeared among the believers and recounted how the angel
had led them directly through the band of soldiers guarding the prison,
bidding them resume the work that had been interrupted, the brethren were
filled with amazement and joy.
In the meantime the high priest and those with him had "called the council
together, and all the senate of the children of Israel." The priests and
rulers had decided to fix upon the disciples the charge of insurrection, to
accuse them of murdering Ananias and Sapphira, and of conspiring to deprive
the priests of their authority. They hoped so to excite the mob that it
would take the matter in hand and deal with the disciples as it had dealt
with Jesus. They were aware that many who did not accept the teachings of
Christ were weary of the arbitrary rule of the Jewish authorities and
anxious for some change. The priests feared that if these dissatisfied ones
were to accept the truths proclaimed by the apostles, and were to
acknowledge Jesus as the Messiah, the anger of the entire people would be
raised against the religious leaders, who would then be made to answer
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for the murder of Christ. They decided to take strong measures to prevent
this.
When they sent for the prisoners to be brought before them, great was their
amazement at the word brought back that the prison doors were found to be
securely bolted and the guard stationed before them, but that the prisoners
were nowhere to be found.
Soon the astonishing report came, "Behold, the men whom ye put in prison are
standing in the temple, and teaching the people. Then went the captain with
the officers, and brought them without violence: for they feared the people,
lest they should have been stoned."
Although the apostles were miraculously delivered from prison, they were not
safe from examination and punishment. Christ had said when He was with them,
"Take heed to yourselves: for they shall deliver you up to councils." Mark
13:9. By sending an angel to deliver them, God had given them a token of His
love and an assurance of His presence. It was now their part to suffer for
the sake of the One whose gospel they were preaching.
In the history of prophets and apostles, are many noble examples of loyalty
to God. Christ's witnesses have endured imprisonment, torture, and death
itself, rather than break God's commands. The record left by Peter and John
is as heroic as any in the gospel dispensation. As they stood for the second
time before the men who seemed bent on their destruction, no fear or
hesitation could be discerned in their words or attitude. And when the high
priest said, "Did we not straitly command you that ye should not teach in
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this name? and, behold, ye have filled Jerusalem with your doctrine, and
intend to bring this Man's blood upon us," Peter answered, "We ought to obey
God rather than men." It was an angel from heaven who delivered them from
prison and bade them teach in the temple. In following his directions they
were obeying the divine command, and this they must continue to do at
whatever cost to themselves.
Then the Spirit of Inspiration came upon the disciples; the accused became
the accusers, charging the murder of Christ upon those who composed the
council. "The God of our fathers raised up Jesus," Peter declared, "whom ye
slew and hanged on a tree. Him hath God exalted with His right hand to be a
Prince and a Saviour, for to give repentance to Israel, and forgiveness of
sins. And we are His witnesses of these things; and so is also the Holy
Ghost, whom God hath given to them that obey Him."
So enraged were the Jews at these words that they decided to take the law
into their own hands and without further trial, or without authority from
the Roman officers, to put the prisoners to death. Already guilty of the
blood of Christ, they were no eager to stain their hands with the blood of
His disciples.
But in the council there was one man who recognized the voice of God in the
words spoken by the disciples. This was Gamaliel, a Pharisee of good
reputation and a man of learning and high position. His clear intellect saw
that the violent step contemplated by the priests would lead to terrible
consequences. Before addressing those present, he
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requested that the prisoners be removed. He well knew the elements he had to
deal with; he knew that the murderers of Christ would hesitate at nothing in
order to carry out their purpose.
He then spoke with great deliberation and calmness, saying: "Ye men of
Israel, take heed to yourselves what ye intend to do as touching these men.
For before these days rose up Theudas, boasting himself to be somebody; to
whom a number of men, about four hundred, joined themselves: who was slain;
and all, as many as obeyed him, were scattered, and brought to nought. After
this man rose up Judas of Galilee in the days of the taxing, and drew away
much people after him: he also perished; and all, even as many as obeyed
him, were dispersed. And now I say unto you, Refrain from these men, and let
them alone: for if this counsel or this work be of men, it will come to
nought: but if it be of God, ye cannot overthrow it; lest haply ye be found
even to fight against God."
The priests saw the reasonableness of these views, and were obliged to agree
with Gamaliel. Yet their prejudice and hatred could hardly be restrained.
Very reluctantly, after beating the disciples and charging them again at the
peril of their lives to preach no more in the name of Jesus, they released
them. "And they departed from the presence of the council, rejoicing that
they were counted worthy to suffer shame for His name. And daily in the
temple, and in every house, they ceased not to teach and preach Jesus
Christ."
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Shortly before His crucifixion Christ had bequeathed to His disciples a
legacy of peace. "Peace I leave with you," He said, "My peace I give unto
you: not as the world giveth, give I unto you. Let not your heart be
troubled, neither let it be afraid." John 14:27. This peace is not the peace
that comes through conformity to the world. Christ never purchased peace by
compromise with evil. The peace that Christ left His disciples is internal
rather than external and was ever to remain with His witnesses through
strife and contention.
Christ said of Himself, "Think not that I am come to send peace on earth: I
came not to send peace, but a sword." Matthew 10:34. The Prince of Peace, He
was yet the cause of division. He who came to proclaim glad tidings and to
create hope and joy in the hearts of the children of men, opened a
controversy that burns deep and arouses intense passion in the human heart.
And He warns His followers, "In the world ye shall have tribulation." "They
shall lay their hands on you, and persecute you, delivering you up to the
synagogues, and into prisons, being brought before kings and rulers for My
name's sake." "Ye shall be betrayed both by parents, and brethren, and
kinsfolks, and friends; and some of you shall they cause to be put to
death." John 16:33; Luke 21:12, 16.
This prophecy has been fulfilled in a marked manner. Every indignity,
reproach, and cruelty that Satan could instigate human hearts to devise, has
been visited upon the followers of Jesus. And it will be again fulfilled in
a marked manner; for the carnal heart is still at enmity with the law of
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God, and will not be subject to its commands. The world is no more in
harmony with the principles of Christ today than it was in the days of the
apostles. The same hatred that prompted the cry, "Crucify Him! crucify Him!"
the same hatred that led to the persecution of the disciples, still works in
the children of disobedience. The same spirit which in the Dark Ages
consigned men and women to prison, to exile, and to death, which conceived
the exquisite torture of the Inquisition, which planned and executed the
Massacre of St. Bartholomew, and which kindled the fires of Smithfield, is
still at work with malignant energy in unregenerate hearts. The history of
truth has ever been the record of a struggle between right and wrong. The
proclamation of the gospel has ever been carried forward in this world in
the face of opposition, peril, loss, and suffering.
What was the strength of those who in the past have suffered persecution for
Christ's sake? It was union with God, union with the Holy Spirit, union with
Christ. Reproach and persecution have separated many from earthly friends,
but never from the love of Christ. Never is the tempest-tried soul more
dearly loved by His Saviour than when he is suffering reproach for the
truth's sake. "I will love him," Christ said, "and will manifest Myself to
him." John 14:21. When for the truth's sake the believer stands at the bar
of earthly tribunals, Christ stands by his side. When he is confined within
prison walls, Christ manifests Himself to him and cheers his heart with His
love. When he suffers death for Christ's sake, the Saviour says to him, They
may kill the body, but they cannot hurt the soul. "Be of good cheer; I
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have overcome the world." "Fear thou not; for I am with thee: be not
dismayed; for I am thy God: I will strengthen thee; yea, I will help thee;
yea, I will uphold thee with the right hand of My righteousness." John
16:33; Isaiah 41:10.
"They that trust in the Lord shall be as Mount Zion, which cannot be
removed, but abideth forever. As the mountains are round about Jerusalem, so
the Lord is round about His people from henceforth even forever." "He shall
redeem their soul from deceit and violence: and precious shall their blood
be in His sight." Psalms 125:1-3; 72:14.
"The Lord of hosts shall defend them; . . . the Lord their God shall save
them in that day as the flock of His people: for they shall be as the stones
of a crown, lifted up as an ensign upon His land." Zechariah 9:15, 16.
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Chapter 9
The Seven Deacons
In those days, when the number of the disciples was multiplied, there arose
a murmuring of the Grecians against the Hebrews, because their widows were
neglected in the daily ministration."
The early church was made up of many classes of people, of various
nationalities. At the time of the outpouring of the Holy Spirit at
Pentecost, "there were dwelling at Jerusalem Jews, devout men, out of every
nation under heaven." Acts 2:5. Among those of the Hebrew faith who were
gathered at Jerusalem were some commonly known as Grecians, between whom and
the Jews of Palestine there had long existed distrust and even antagonism.
The hearts of those who had been converted under the labors of the apostles,
were softened and united by Christian love. Despite former prejudices, all
were in harmony with one another. Satan knew that so long as this union
continued
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to exist, he would be powerless to check the progress of gospel truth; and
he sought to take advantage of former habits of thought, in the hope that
thereby he might be able to introduce into the church elements of disunion.
Thus it came to pass that as disciples were multiplied, the enemy succeeded
in arousing the suspicions of some who had formerly been in the habit of
looking with jealousy on their brethren in the faith and of finding fault
with their spiritual leaders, and so "there arose a murmuring of the
Grecians against the Hebrews." The cause of complaint was an alleged neglect
of the Greek widows in the daily distribution of assistance. Any inequality
would have been contrary to the spirit of the gospel, yet Satan had
succeeded in arousing suspicion. Prompt measures must now be taken to remove
all occasion for dissatisfaction, lest the enemy triumph in his effort to
bring about a division among the believers.
The disciples of Jesus had reached a crisis in their experience. Under the
wise leadership of the apostles, who labored unitedly in the power of the
Holy Spirit, the work committed to the gospel messengers was developing
rapidly. The church was continually enlarging, and this growth in membership
brought increasingly heavy burdens upon those in charge. No one man, or even
one set of men, could continue to bear these burdens alone, without
imperiling the future prosperity of the church. There was necessity for a
further distribution of the responsibilities which had been borne so
faithfully by a few during the earlier days of the church. The apostles must
now take an important step in
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the perfecting of gospel order in the church by laying upon others some of
the burdens thus far borne by themselves.
Summoning a meeting of the believers, the apostles were led by the Holy
Spirit to outline a plan for the better organization of all the working
forces of the church. The time had come, the apostles stated, when the
spiritual leaders having the oversight of the church should be relieved from
the task of distributing to the poor and from similar burdens, so that they
might be free to carry forward the work of preaching the gospel. "Wherefore,
brethren," they said, "look ye out among you seven men of honest report,
full of the Holy Ghost and wisdom, whom we may appoint over this business.
But we will give ourselves continually to prayer, and to the ministry of the
word." This advice was followed, and by prayer and the laying on of hands,
seven chosen men were solemnly set apart for their duties as deacons.
The appointment of the seven to take the oversight of special lines of work,
proved a great blessing to the church. These officers gave careful
consideration to individual needs as well as to the general financial
interests of the church, and by their prudent management and their godly
example they were an important aid to their fellow officers in binding
together the various interests of the church into a united whole.
That this step was in the order of God, is revealed in the immediate results
for good that were seen. "The word of God increased; and the number of the
disciples multiplied in Jerusalem greatly; and a great company of the
priests
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were obedient to the faith." This ingathering of souls was due both to the
greater freedom secured by the apostles and to the zeal and power shown by
the seven deacons. The fact that these brethren had been ordained for the
special work of looking after the needs of the poor, did not exclude them
from teaching the faith. On the contrary, they were fully qualified to
instruct others in the truth, and they engaged in the work with great
earnestness and success.
To the early church had been entrusted a constantly enlarging work--that of
establishing centers of light and blessing wherever there were honest souls
willing to give themselves to the service of Christ. The proclamation of the
gospel was to be world-wide in its extent, and the messengers of the cross
could not hope to fulfill their important mission unless they should remain
united in the bonds of Christian unity, and thus reveal to the world that
they were one with Christ in God. Had not their divine Leader prayed to the
Father, "Keep through Thine own name those whom Thou hast given Me, that
they may be one, as We are"? And had He not declared of His disciples, "The
world hath hated them, because they are not of the world"? Had He not
pleaded with the Father that they might be "made perfect in one," "that the
world may believe that Thou hast sent Me"? John 17:11, 14, 23, 21. Their
spiritual life and power was dependent on a close connection with the One by
whom they had been commissioned to preach the gospel.
Only as they were united with Christ could the disciples hope to have the
accompanying power of the Holy Spirit and
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the co-operation of angels of heaven. With the help of these divine agencies
they would present before the world a united front and would be victorious
in the conflict they were compelled to wage unceasingly against the powers
of darkness. As they should continue to labor unitedly, heavenly messengers
would go before them, opening the way; hearts would be prepared for the
reception of truth, and many would be won to Christ. So long as they
remained united, the church would go forth "fair as the moon, clear as the
sun, and terrible as an army with banners." Song of Solomon 6:10. Nothing
could withstand her onward progress. The church would advance from victory
to victory, gloriously fulfilling her divine mission of proclaiming the
gospel to the world.
The organization of the church at Jerusalem was to serve as a model for the
organization of churches in every other place where messengers of truth
should win converts to the gospel. Those to whom was given the
responsibility of the general oversight of the church were not to lord it
over God's heritage, but, as wise shepherds, were to "feed the flock of
God,. . . being ensamples to the flock" (1 Peter 5:2, 3); and the deacons
were to be "men of honest report, full of the Holy Ghost and wisdom." These
men were to take their position unitedly on the side of right and to
maintain it with firmness and decision. Thus they would have a uniting
influence upon the entire flock.
Later in the history of the early church, when in various parts of the world
many groups of believers had been formed into churches, the organization of
the church was further
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perfected, so that order and harmonious action might be maintained. Every
member was exhorted to act well his part. Each was to make a wise use of the
talents entrusted to him. Some were endowed by the Holy Spirit with special
gifts --"first apostles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healings, helps, governments, diversities of
tongues." 1 Corinthians 12:28. But all these classes of workers were to
labor in harmony.
"There are diversities of gifts, but the same Spirit. And there are
differences of administrations, but the same Lord. And there are diversities
of operations, but it is the same God which worketh all in all. But the
manifestation of the Spirit is given to every man to profit withal. For to
one is given by the Spirit the word of wisdom; to another the word of
knowledge by the same Spirit; to another faith by the same Spirit; to
another the gifts of healing by the same Spirit; to another the working of
miracles; to another prophecy; to another discerning of spirits; to another
divers kinds of tongues; to another the interpretation of tongues: but all
these worketh that one and the selfsame Spirit, dividing to every man
severally as He will. For as the body is one, and hath many members, and all
the members of that one body, being many, are one body: so also is Christ."
1 Corinthians 12:4-12.
Solemn are the responsibilities resting upon those who are called to act as
leaders in the church of God on earth. In the days of the theocracy, when
Moses was endeavoring to carry alone burdens so heavy that he would soon
have
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worn away under them, he was counseled by Jethro to plan for a wise
distribution of responsibilities. "Be thou for the people to Godward,"
Jethro advised, "that thou mayest bring the causes unto God: and thou shalt
teach them ordinances and laws, and shalt show them the way wherein they
must walk, and the work that they must do." Jethro further advised that men
be appointed to act as "rulers of thousands, and rulers of hundreds, rulers
of fifties, and rulers of tens." These were to be "able men, such as fear
God, men of truth, hating covetousness." They were to "judge the people at
all seasons," thus relieving Moses of the wearing responsibility of giving
consideration to many minor matters that could be dealt with wisely by
consecrated helpers.
The time and strength of those who in the providence of God have been placed
in leading positions of responsibility in the church, should be spent in
dealing with the weightier matters demanding special wisdom and largeness of
heart. It is not in the order of God that such men should be appealed to for
the adjustment of minor matters that others are well qualified to handle.
"Every great matter they shall bring unto thee," Jethro proposed to Moses,
"but every small matter they shall judge: so shall it be easier for thyself,
and they shall bear the burden with thee. If thou shalt do this thing, and
God command thee so, then thou shalt be able to endure, and all this people
shall also go to their place in peace."
In harmony with this plan, "Moses chose able men out of all Israel, and made
them heads over the people, rulers of thousands, rulers of hundreds, rulers
of fifties, and rulers
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of tens. And they judged the people at all seasons: the hard causes they
brought unto Moses, but every small matter they judged themselves." Exodus
18:19-26.
Later, when choosing seventy elders to share with him the responsibilities
of leadership, Moses was careful to select, as his helpers, men possessing
dignity, sound judgment, and experience. In his charge to these elders at
the time of their ordination, he outlined some of the qualifications that
fit a man to be a wise ruler in the church. "Hear the causes between your
brethren," said Moses, "and judge righteously between every man and his
brother, and the stranger that is with him. Ye shall not respect persons in
judgment; but ye shall hear the small as well as the great; ye shall not be
afraid of the face of man; for the judgment is God's." Deuteronomy 1:16, 17.
King David, toward the close of his reign, delivered a solemn charge to
those bearing the burden of the work of God in his day. Summoning to
Jerusalem "all the princes of Israel, the princes of the tribes, and the
captains of the companies that ministered to the king by course, and the
captains over the thousands, and captains over the hundreds, and the
stewards over all the substance and possession of the king, and of his sons,
with the officers, and with the mighty men, and with all the valiant men,"
the aged king solemnly charged them, "in the sight of all Israel the
congregation of the Lord, and in the audience of our God," to "keep and seek
for all the commandments of the Lord your God." I Chronicles 28:1, 8.
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To Solomon, as one called to occupy a position of leading responsibility,
David gave a special charge: "Thou, Solomon my son, know thou the God of thy
father, and serve Him with a perfect heart and with a willing mind: for the
Lord searcheth all hearts, and understandeth all the imaginations of the
thoughts: if thou seek Him, He will be found of thee; but if thou forsake
Him, He will cast thee off forever. Take heed now; for the Lord hath chosen
thee: . . . be strong." I Chronicles 28:9, 10.
The same principles of piety and justice that were to guide the rulers among
God's people in the time of Moses and of David, were also to be followed by
those given the oversight of the newly organized church of God in the gospel
dispensation. In the work of setting things in order in all the churches,
and ordaining suitable men to act as officers, the apostles held to the high
standards of leadership outlined in the Old Testament Scriptures. They
maintained that he who is called to stand in a position of leading
responsibility in the church "must be blameless, as the steward of God; not
self-willed, not soon angry, not given to wine, no striker, not given to
filthy lucre; but a lover of hospitality, a lover of good men, sober, just,
holy, temperate; holding fast the faithful word as he hath been taught, that
he may be able by sound doctrine both to exhort and to convince the
gainsayers." Titus 1:7-9.
The order that was maintained in the early Christian church made it possible
for them to move forward solidly as a well-disciplined army clad with the
armor of God. The
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companies of believers, though scattered over a large territory, were all
members of one body; all moved in concert and in harmony with one another.
When dissension arose in a local church, as later it did arise in Antioch
and elsewhere, and the believers were unable to come to an agreement among
themselves, such matters were not permitted to create a division in the
church, but were referred to a general council of the entire body of
believers, made up of appointed delegates from the various local churches,
with the apostles and elders in positions of leading responsibility. Thus
the efforts of Satan to attack the church in isolated places were met by
concerted action on the part of all, and the plans of the enemy to disrupt
and destroy were thwarted.
"God is not the author of confusion, but of peace, as in all churches of the
saints." I Corinthians 14:33. He requires that order and system be observed
in the conduct of church affairs today no less than in the days of old. He
desires His work to be carried forward with thoroughness and exactness so
that He may place upon it the seal of His approval. Christian is to be
united with Christian, church with church, the human instrumentality
co-operating with the divine, every agency subordinate to the Holy Spirit,
and all combined in giving to the world the good tidings of the grace of
God.
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Chapter 10
The First Christian Martyr
Stephen, the foremost of the seven deacons, was a man of deep piety and
broad faith. Though a Jew by birth, he spoke the Greek language and was
familiar with the customs and manners of the Greeks. He therefore found
opportunity to preach the gospel in the synagogues of the Greek Jews. He was
very active in the cause of Christ and boldly proclaimed his faith. Learned
rabbis and doctors of the law engaged in public discussion with him,
confidently expecting an easy victory. But "they were not able to resist the
wisdom and the spirit by which he spake." Not only did he speak in the power
of the Holy Spirit, but it was plain that he was a student of the prophecies
and learned in all matters of the law. He ably defended the truths that he
advocated and utterly defeated his opponents. To him was the promise
fulfilled, "Settle it therefore in your hearts, not to meditate before what
ye shall answer: for I will give
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you a mouth and wisdom, which all your adversaries shall not be able to
gainsay nor resist." Luke 21:14, 15.
As the priests and rulers saw the power that attended the preaching of
Stephen, they were filled with bitter hatred. Instead of yielding to the
evidence that he presented, they determined to silence his voice by putting
him to death. On several occasions they had bribed the Roman authorities to
pass over without comment instances where the Jews had taken the law into
their own hands and had tried, condemned, and executed prisoners in
accordance with their national custom. The enemies of Stephen did not doubt
that they could again pursue such a course without danger to themselves.
They determined to risk the consequences and therefore seized Stephen and
brought him before the Sanhedrin council for trial.
Learned Jews from the surrounding countries were summoned for the purpose of
refuting the arguments of the prisoner. Saul of Tarsus was present and took
a leading part against Stephen. He brought the weight of eloquence and the
logic of the rabbis to bear upon the case, to convince the people that
Stephen was preaching delusive and dangerous doctrines; but in Stephen he
met one who had a full understanding of the purpose of God in the spreading
of the gospel to other nations.
Because the priests and rulers could not prevail against the clear, calm
wisdom of Stephen, they determined to make an example of him; and while thus
satisfying their revengeful hatred, they would prevent others, through fear,
from adopting his belief. Witnesses were hired to bear false testimony
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that they had heard him speak blasphemous words against the temple and the
law. "We have heard him say," these witnesses declared, "that this Jesus of
Nazareth shall destroy this place, and shall change the customs which Moses
delivered us."
As Stephen stood face to face with his judges to answer to the charge of
blasphemy, a holy radiance shone upon his countenance, and "all that sat in
the council, looking steadfastly on him, saw his face as it had been the
face of an angel." Many who beheld this light trembled and veiled their
faces, but the stubborn unbelief and prejudice of the rulers did not waver.
When Stephen was questioned as to the truth of the charges against him, he
began his defense in a clear, thrilling voice, which rang through the
council hall. In words that held the assembly spellbound, he proceeded to
rehearse the history of the chosen people of God. He showed a thorough
knowledge of the Jewish economy and the spiritual interpretation of it now
made manifest through Christ. He repeated the words of Moses that foretold
of the Messiah: "A Prophet shall the Lord your God raise up unto you of your
brethren, like unto me; Him shall ye hear." He made plain his own loyalty to
God and to the Jewish faith, while he showed that the law in which the Jews
trusted for salvation had not been able to save Israel from idolatry. He
connected Jesus Christ with all the Jewish history. He referred to the
building of the temple by Solomon, and to the words of both Solomon and
Isaiah: "Howbeit the Most High dwelleth not in temples made with hands; as
saith the prophet, Heaven is
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My throne, and earth is My footstool: what house will ye build Me? saith the
Lord: or what is the place of My rest? Hath not My hand made all these
things?"
When Stephen reached this point, there was a tumult among the people. When
he connected Christ with the prophecies and spoke as he did of the temple,
the priest, pretending to be horror-stricken, rent his robe. To Stephen this
act was a signal that his voice would soon be silenced forever. He saw the
resistance that met his words and knew that he was giving his last
testimony. Although in the midst of his sermon, he abruptly concluded it.
Suddenly breaking away from the train of history that he was following, and
turning upon his infuriated judges, he cried: "Ye stiff-necked and
uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your
fathers did, so do ye. Which of the prophets have not your fathers
persecuted? and they have slain them which showed before of the coming of
the Just One; of whom ye have been now the betrayers and murderers: who have
received the law by the disposition of angels, and have not kept it."
At this, priests and rulers were beside themselves with anger. Acting more
like beasts of prey than human beings, they rushed upon Stephen, gnashing
their teeth. In the cruel faces about him the prisoner read his fate; but he
did not waver. For him the fear of death was gone. For him the enraged
priests and the excited mob had no terror. The scene before him faded from
his vision. To him the gates of heaven were ajar, and, looking in, he saw
the glory of the courts of God, and Christ, as if just risen from His
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throne, standing ready to sustain His servant. In words of triumph Stephen
exclaimed, "Behold, I see the heavens opened, and the Son of man standing on
the right hand of God."
As he described the glorious scene upon which his eyes were gazing, it was
more than his persecutors could endure. Stopping their ears, that they might
not hear his words, and uttering loud cries, they ran furiously upon him
with one accord "and cast him out of the city." "And they stoned Stephen,
calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled
down, and cried with a loud voice, Lord, lay not this sin to their charge.
And when he had said this, he fell asleep."
No legal sentence had been passed upon Stephen, but the Roman authorities
were bribed by large sums of money to make no investigation into the case.
The martyrdom of Stephen made a deep impression upon all who witnessed it.
The memory of the signet of God upon his face; his words, which touched the
very souls of those who heard them, remained in the minds of the beholders,
and testified to the truth of that which he had proclaimed. His death was a
sore trial to the church, but it resulted in the conviction of Saul, who
could not efface from his memory the faith and constancy of the martyr, and
the glory that had rested on his countenance.
At the scene of Stephen's trial and death, Saul had seemed to be imbued with
a frenzied zeal. Afterward he was angered by his own secret conviction that
Stephen had been honored by God at the very time when he was dishonored
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by men. Saul continued to persecute the church of God, hunting them down,
seizing them in their houses, and delivering them up to the priests and
rulers for imprisonment and death. His zeal in carrying forward this
persecution brought terror to the Christians at Jerusalem. The Roman
authorities made no special effort to stay the cruel work and secretly aided
the Jews in order to conciliate them and to secure their favor.
After the death of Stephen, Saul was elected a member of the Sanhedrin
council in consideration of the part he had acted on that occasion. For a
time he was a mighty instrument in the hands of Satan to carry out his
rebellion against the Son of God. But soon this relentless persecutor was to
be employed in building up the church that he was now tearing down. A
Mightier than Satan had chosen Saul to take the place of the martyred
Stephen, to preach and suffer for His name, and to spread far and wide the
tidings of salvation through His blood.
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Chapter 11
The Gospel in Samaria
After the death of Stephen there arose against the believers in Jerusalem a
persecution so relentless that "they were all scattered abroad throughout
the regions of Judea and Samaria." Saul "made havoc of the church, entering
into every house, and haling men and women committed them to prison." Of his
zeal in this cruel work he said at a later date: "I verily thought with
myself, that I ought to do many things contrary to the name of Jesus of
Nazareth. Which thing I also did in Jerusalem: and many of the saints did I
shut up in prison. . . . And I punished them oft in every synagogue, and
compelled them to blaspheme; and being exceedingly mad against them, I
persecuted them even unto strange cities." That Stephen was not the only one
who suffered death may be seen from Saul's own words, "And when they were
put to death, I gave my voice against them." Acts 26:9-11.
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At this time of peril Nicodemus came forward in fearless avowal of his faith
in the crucified Saviour. Nicodemus was a member of the Sanhedrin and with
others had been stirred by the teaching of Jesus. As he had witnessed
Christ's wonderful works, the conviction had fastened itself upon his mind
that this was the Sent of God. Too proud openly to acknowledge himself in
sympathy with the Galilean Teacher, he had sought a secret interview. In
this interview Jesus had unfolded to him the plan of salvation and His
mission to the world, yet still Nicodemus had hesitated. He hid the truth in
his heart, and for three years there was little apparent fruit. But while
Nicodemus had not publicly acknowledged Christ, he had in the Sanhedrin
council repeatedly thwarted the schemes of the priests to destroy Him. When
at last Christ had been lifted up on the cross, Nicodemus remembered the
words that He had spoken to him in the night interview on the Mount of
Olives, "As Moses lifted up the serpent in the wilderness, even so must the
Son of man be lifted up" (John 3:14); and he saw in Jesus the world's
Redeemer.
With Joseph of Arimathea, Nicodemus had borne the expense of the burial of
Jesus. The disciples had been afraid to show themselves openly as Christ's
followers, but Nicodemus and Joseph had come boldly to their aid. The help
of these rich and honored men was greatly needed in that hour of darkness.
They had been able to do for their dead Master what it would have been
impossible for the poor disciples to do; and their wealth and influence had
protected them, in a great measure, from the malice of the priests and
rulers.
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Now, when the Jews were trying to destroy the infant church, Nicodemus came
forward in its defense. No longer cautious and questioning, he encouraged
the faith of the disciples and used his wealth in helping to sustain the
church at Jerusalem and in advancing the work of the gospel. Those who in
other days had paid him reverence, now scorned and persecuted him, and he
became poor in this world's goods; yet he faltered not in the defense of his
faith.
The persecution that came upon the church in Jerusalem resulted in giving a
great impetus to the work of the gospel. Success had attended the ministry
of the word in that place, and there was danger that the disciples would
linger there too long, unmindful of the Saviour's commission to go to all
the world. Forgetting that strength to resist evil is best gained by
aggressive service, they began to think that they had no work so important
as that of shielding the church in Jerusalem from the attacks of the enemy.
Instead of educating the new converts to carry the gospel to those who had
not heard it, they were in danger of taking a course that would lead all to
be satisfied with what had been accomplished. To scatter His representatives
abroad, where they could work for others, God permitted persecution to come
upon them. Driven from Jerusalem, the believers "went everywhere preaching
the word."
Among those to whom the Saviour had given the commission, "Go ye therefore,
and teach all nations" (Matthew 28:19), were many from the humbler walks of
life--men and women who had learned to love their Lord and who had
determined to follow His example of unselfish service.
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To these lowly ones, as well as to the disciples who had been with the
Saviour during His earthly ministry, had been given a precious trust. They
were to carry to the world the glad tidings of salvation through Christ.
When they were scattered by persecution they went forth filled with
missionary zeal. They realized the responsibility of their mission. They
knew that they held in their hands the bread of life for a famishing world;
and they were constrained by the love of Christ to break this bread to all
who were in need. The Lord wrought through them. Wherever they went, the
sick were healed and the poor had the gospel preached unto them.
Philip, one of the seven deacons, was among those driven from Jerusalem. He
"went down to the city of Samaria, and preached Christ unto them. And the
people with one accord gave heed unto those things which Philip spake,
hearing and seeing the miracles while he did. For unclean spirits . . . came
out of many that were possessed with them: and many taken with palsies, and
that were lame, were healed. And there was great joy in that city."
Christ's message to the Samaritan woman with whom He had talked at Jacob's
well had borne fruit. After listening to His words, the woman had gone to
the men of the city, saying, "Come, see a man, which told me all things that
ever I did: is not this the Christ? They went with her, heard Jesus, and
believed on Him. Anxious to hear more, they begged Him to remain. For two
days He stayed with them, "and many more believed because of His own word."
John 4:29, 41.
And when His disciples were driven from Jerusalem,
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some found in Samaria a safe asylum. The Samaritans welcomed these
messengers of the gospel, and the Jewish converts gathered a precious
harvest from among those who had once been their bitterest enemies.
Philip's work in Samaria was marked with great success, and, thus
encouraged, he sent to Jerusalem for help. The apostles now perceived more
fully the meaning of the words of Christ, "Ye shall be witnesses unto Me
both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
part of the earth." Acts 1:8.
While Philip was still in Samaria, he was directed by a heavenly messenger
to "go toward the south unto the way that goeth down from Jerusalem unto
Gaza. . . . And he arose and went." He did not question the call, nor did he
hesitate to obey; for he had learned the lesson of conformity to God's will.
"And, behold, a man of Ethiopia, a eunuch of great authority under Candace
queen of the Ethiopians, who had the charge of all her treasure, and had
come to Jerusalem for to worship, was returning, and sitting in his chariot
read Esaias the prophet." This Ethiopian was a man of good standing and of
wide influence. God saw that when converted he would give others the light
he had received and would exert a strong influence in favor of the gospel.
Angels of God were attending this seeker for light, and he was being drawn
to the Saviour. By the ministration of the Holy Spirit the Lord brought him
into touch with one who could lead him to the light.
Philip was directed to go to the Ethiopian and explain to him the prophecy
that he was reading. "Go near," the
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Spirit said, "and join thyself to this chariot." As Philip drew near, he
asked the eunuch, "Understandest thou what thou readest? And he said, How
can I, except some man should guide me? And he desired Philip that he would
come up and sit with him." The scripture that he was reading was the
prophecy of Isaiah relating to Christ: "He was led as a sheep to the
slaughter; and like a lamb dumb before his shearer, so opened He not His
mouth: in His humiliation His judgment was taken away: and who shall declare
His generation? for His life is taken from the earth."
"Of whom speaketh the prophet this?" the eunuch asked, "of himself, or of
some other man?" Then Philip opened to him the great truth of redemption.
Beginning at the same scripture, he "preached unto him Jesus."
The man's heart thrilled with interest as the Scriptures were explained to
him; and when the disciple had finished, he was ready to accept the light
given. He did not make his high worldly position an excuse for refusing the
gospel. "As they went on their way, they came unto a certain water: and the
eunuch said, See, here is water; what doth hinder me to be baptized? And
Philip said, If thou believest with all thine heart, thou mayest. And he
answered and said, I believe that Jesus Christ is the Son of God. And he
commanded the chariot to stand still: and they went down both into the
water, both Philip and the eunuch; and he baptized him.
"And when they were come up out of the water, the Spirit of the Lord caught
away Philip, that the eunuch saw him no more: and he went on his way
rejoicing. But Philip
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was found at Azotus: and passing through he preached in all the cities, till
he came to Caesarea."
This Ethiopian represented a large class who need to be taught by such
missionaries as Philip--men who will hear the voice of God and go where He
sends them. There are many who are reading the Scriptures who cannot
understand their true import. All over the world men and women are looking
wistfully to heaven. Prayers and tears and inquiries go up from souls
longing for light, for grace, for the Holy Spirit. Many are on the verge of
the kingdom, waiting only to be gathered in.
An angel guided Philip to the one who was seeking for light and who was
ready to receive the gospel, and today angels will guide the footsteps of
those workers who will allow the Holy Spirit to sanctify their tongues and
refine and ennoble their hearts. The angel sent to Philip could himself have
done the work for the Ethiopian, but this is not God's way of working. It is
His plan that men are to work for their fellow men.
In the trust given to the first disciples, believers in every age have
shared. Everyone who has received the gospel has been given sacred truth to
impart to the world. God's faithful people have always been aggressive
missionaries, consecrating their resources to the honor of His name and
wisely using their talents in His service.
The unselfish labor of Christians in the past should be to us an object
lesson and an inspiration. The members of God's church are to be zealous of
good works, separating from worldly ambition and walking in the footsteps of
Him
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who went about doing good. With hearts filled with sympathy and compassion,
they are to minister to those in need of help, bringing to sinners a
knowledge of the Saviour's love. Such work calls for laborious effort, but
it brings a rich reward. Those who engage in it with sincerity of purpose
will see souls won to the Saviour, for the influence that attends the
practical carrying out of the divine commission is irresistible.
Not upon the ordained minister only rests the responsibility of going forth
to fulfill this commission. Everyone who has received Christ is called to
work for the salvation of his fellow men. "The Spirit and the bride say,
Come. And let him that heareth say, Come." Revelation 22:17. The charge to
give this invitation includes the entire church. Everyone who has heard the
invitation is to echo the message from hill and valley, saying, "Come."
It is fatal mistake to suppose that the work of soul-saving depends alone
upon the ministry. The humble, consecrated believer upon whom the Master of
the vineyard places a burden for souls is to be given encouragement by the
men upon whom the Lord has laid larger responsibilities. Those who stand as
leaders in the church of God are to realize that the Saviour's commission is
given to all who believe in His name. God will send forth into His vineyard
many who have not been dedicated to the ministry by the laying on of hands.
Hundreds, yea, thousands, who have heard the message of salvation are still
idlers in the market place, when they might be engaged in some line of
active service. To these
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Christ is saying, "Why stand ye here all the day idle?" and He adds, "Go ye
also into the vineyard." Matthew 20:6, 7. Why is it that many more do not
respond to the call? Is it because they think themselves excused in that
they do not stand in the pulpit? Let them understand that there is a large
work to be done outside the pulpit by thousands of consecrated lay members.
Long has God waited for the spirit of service to take possession of the
whole church so that everyone shall be working for Him according to his
ability. When the members of the church of God do their appointed work in
the needy fields at home and abroad, in fulfillment of the gospel
commission, the whole world will soon be warned and the Lord Jesus will
return to this earth with power and great glory. "This gospel of the kingdom
shall be preached in all the world for a witness unto all nations; and then
shall the end come." Matthew 24:14.
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Chapter 12
From Persecutor to Disciple
Prominent among the Jewish leaders who became thoroughly aroused by the
success attending the proclamation of the gospel, was Saul of Tarsus. A
Roman citizen by birth, Saul was nevertheless a Jew by descent and had been
educated in Jerusalem by the most eminent of the rabbis. "Of the stock of
Israel, of the tribe of Benjamin," Saul was "a Hebrew of the Hebrews; as
touching the law, a Pharisee; concerning zeal, persecuting the church;
touching the righteousness which is in the law, blameless." Philippians 3:5,
6. He was regarded by the rabbis as a young man of great promise, and high
hopes were cherished concerning him as an able and zealous defender of the
ancient faith. His elevation to membership in the Sanhedrin council placed
him in a position of power.
Saul had taken a prominent part in the trial and conviction of Stephen, and
the striking evidences of God's presence with the martyr had led Saul to
doubt the righteousness
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of the cause he had espoused against the followers of Jesus. His mind was
deeply stirred. In his perplexity he appealed to those in whose wisdom and
judgment he had full confidence. The arguments of the priests and rulers
finally convinced him that Stephen was a blasphemer, that the Christ whom
the martyred disciple had preached was an impostor, and that those
ministering in holy office must be right.
Not without severe trial did Saul come to this conclusion. But in the end
his education and prejudices, his respect for his former teachers, and his
pride of popularity braced him to rebel against the voice of conscience and
the grace of God. And having fully decided that the priests and scribes were
right, Saul became very bitter in his opposition to the doctrines taught by
the disciples of Jesus. His activity in causing holy men and women to be
dragged before tribunals, where some were condemned to imprisonment and some
even to death, solely because of their faith in Jesus, brought sadness and
gloom to the newly organized church, and caused many to seek safety in
flight.
Those who were driven from Jerusalem by this persecution "went everywhere
preaching the word." Acts 8:4. Among the cities to which they went was
Damascus, where the new faith gained many converts.
The priests and rulers had hoped that by vigilant effort and stern
persecution the heresy might be suppressed. Now they felt that they must
carry forward in other places the decided measures taken in Jerusalem
against the new teaching.
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For the special work that they desired to have done at Damascus, Saul
offered his services. "Breathing out threatenings and slaughter against the
disciples of the Lord," he "went unto the high priest, and desired of him
letters to Damascus to the synagogues, that if he found any of this way,
whether they were men or women, he might bring them bound unto Jerusalem."
Thus "with authority and commission from the chief priests" (Acts 26:12),
Saul of Tarsus, in the strength and vigor of manhood, and fired with
mistaken zeal, set out on that memorable journey, the strange occurrences of
which were to change the whole current of his life.
On the last day of the journey, "at midday," as the weary travelers neared
Damascus, they came within full view of broad stretches of fertile lands,
beautiful gardens, and fruitful orchards, watered by cool streams from the
surrounding mountains. After the long journey over desolate wastes such
scenes were refreshing indeed. While Saul, with his companions, gazed with
admiration on the fruitful plain and the fair city below, "suddenly," as he
afterward declared, there shone "round about me and them which journeyed
with me" "a light from heaven, above the brightness of the sun" (Acts
26:13), too glorious for mortal eyes to bear. Blinded and bewildered, Saul
fell prostrate to the ground.
While the light continued to shine round about them, Saul heard, "a voice
speaking . . . in the Hebrew tongue" (Acts 26:14), "saying unto him, Saul,
Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord
said, I am Jesus whom thou persecutest: it is hard for thee to kick against
the pricks."
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Filled with fear, and almost blinded by the intensity of the light, the
companions of Saul heard a voice, but saw no man. But Saul understood the
words that were spoken, and to him was clearly revealed the One who spoke
--even the Son of God. In the glorious Being who stood before him he saw the
Crucified One. Upon the soul of the stricken Jew the image of the Saviour's
countenance was imprinted forever. The words spoken struck home to his heart
with appalling force. Into the darkened chambers of his mind there poured a
flood of light, revealing the ignorance and error of his former life and his
present need of the enlightenment of the Holy Spirit.
Saul now saw that in persecuting the followers of Jesus he had in reality
been doing the work of Satan. He saw that his convictions of right and of
his own duty had been based largely on his implicit confidence in the
priests and rulers. He had believed them when they told him that the story
of the resurrection was an artful fabrication of the disciples. Now that
Jesus Himself stood revealed, Saul was convinced of the truthfulness of the
claims made by the disciples.
In that hour of heavenly illumination Saul's mind acted with remarkable
rapidity. The prophetic records of Holy Writ were opened to his
understanding. He saw that the rejection of Jesus by the Jews, His
crucifixion, resurrection, and ascension, had been foretold by the prophets
and proved Him to be the promised Messiah. Stephen's sermon at the time of
his martyrdom was brought forcibly to Saul's mind, and he realized that the
martyr had indeed beheld "the glory of God" when he said, "Behold, I see the
heavens
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opened, and the Son of man standing on the right hand of God." Acts 7:55,
56. The priests had pronounced these words blasphemy, but Saul now knew them
to be truth.
What a revelation was all this to the persecutor! Now Saul knew for a
certainty that the promised Messiah had come to this earth as Jesus of
Nazareth and that He had been rejected and crucified by those whom He came
to save. He knew also that the Saviour had risen in triumph from the tomb
and had ascended into the heavens. In that moment of divine revelation Saul
remembered with terror that Stephen, who had borne witness of a crucified
and risen Saviour, had been sacrificed by his consent, and that later,
through his instrumentality, many other worthy followers of Jesus had met
their death by cruel persecution.
The Saviour had spoken to Saul through Stephen, whose clear reasoning could
not be controverted. The learned Jew had seen the face of the martyr
reflecting the light of Christ's glory--appearing as if "it had been the
face of an angel." Acts 6:15. He had witnessed Stephen's forbearance toward
his enemies and his forgiveness of them. He had also witnessed the fortitude
and cheerful resignation of many whom he had caused to be tormented and
afflicted. He had seen some yield up even their lives with rejoicing for the
sake of their faith.
All these things had appealed loudly to Saul and at times had thrust upon
his mind an almost overwhelming conviction that Jesus was the promised
Messiah. At such times he had struggled for entire nights against this
conviction, and always he had ended the matter by avowing his belief
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that Jesus was not the Messiah and that His followers were deluded fanatics.
Now Christ had spoken to Saul with His own voice, saying, "Saul, Saul, why
persecutest thou Me?" And the question, "Who art Thou, Lord?" was answered
by the same voice, "I am Jesus whom thou persecutest." Christ here
identifies Himself with His people. In persecuting the followers of Jesus,
Saul had struck directly against the Lord of heaven. In falsely accusing and
testifying against them, he had falsely accused and testified against the
Saviour of the world.
No doubt entered the mind of Saul that the One who spoke to him was Jesus of
Nazareth, the long-looked-for Messiah, the Consolation and Redeemer of
Israel. "Trembling and astonished," he inquired, "Lord, what wilt Thou have
me to do? And the Lord said unto him, Arise, and go into the city, and it
shall be told thee what thou must do."
When the glory was withdrawn, and Saul arose from the ground, he found
himself totally deprived of sight. The brightness of Christ's glory had been
too intense for his mortal eyes; and when it was removed, the blackness of
night settled upon his vision. He believed that this blindness was a
punishment from God for his cruel persecution of the followers of Jesus. In
terrible darkness he groped about, and his companions, in fear and
amazement, "led him by the hand, and brought him into Damascus."
On the morning of that eventful day, Saul had neared Damascus with feelings
of self-satisfaction because of the confidence that had been placed in him
by the chief priest. To
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him had been entrusted grave responsibilities. He was commissioned to
further the interests of the Jewish religion by checking, if possible, the
spread of the new faith in Damascus. He had determined that his mission
should be crowned with success and had looked forward with eager
anticipation to the experiences that he expected were before him.
But how unlike his anticipations was his entrance into the city? Stricken
with blindness, helpless, tortured by remorse, knowing not what further
judgment might be in store for him, he sought out the home of the disciple
Judas, where, in solitude, he had ample opportunity for reflection and
prayer.
For three days Saul was "without sight, and neither did eat nor drink."
These days of soul agony were to him as years. Again and again he recalled,
with anguish of spirit, the part he had taken in the martyrdom of Stephen.
With horror he thought of his guilt in allowing himself to be controlled by
the malice and prejudice of the priests and rulers, even when the face of
Stephen had been lighted up with the radiance of heaven. In sadness and
brokenness of spirit he recounted the many times he had closed his eyes and
ears against the most striking evidences and had relentlessly urged on the
persecution of the believers in Jesus of Nazareth.
These days of close self-examination and of heart humiliation were spent in
lonely seclusion. The believers, having been given warning of the purpose of
Saul in coming to Damascus, feared that he might be acting a part, in order
the more readily to deceive them; and they held themselves
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aloof, refusing him their sympathy. He had no desire to appeal to the
unconverted Jews, with whom he had planned to unite in persecuting the
believers; for he knew that they would not even listen to his story. Thus he
seemed to be shut away from all human sympathy. His only hope of help was in
a merciful God, and to Him he appealed in brokenness of heart.
During the long hours when Saul was shut in with God alone, he recalled many
of the passages of Scripture referring to the first advent of Christ.
Carefully he traced down the prophecies, with a memory sharpened by the
conviction that had taken possession of his mind. As he reflected on the
meaning of these prophecies he was astonished at his former blindness of
understanding and at the blindness of the Jews in general, which had led to
the rejection of Jesus as the promised Messiah. To his enlightened vision
all now seemed plain. He knew that his former prejudice and unbelief had
clouded his spiritual perception and had prevented him from discerning in
Jesus of Nazareth the Messiah of prophecy.
As Saul yielded himself fully to the convicting power of the Holy Spirit, he
saw the mistakes of his life and recognized the far-reaching claims of the
law of God. He who had been a proud Pharisee, confident that he was
justified by his good works, now bowed before God with the humility and
simplicity of a little child, confessing his own unworthiness and pleading
the merits of a crucified and risen Saviour. Saul longed to come into full
harmony and communion with the Father and the Son; and in the intensity of
his
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desire for pardon and acceptance he offered up fervent supplications to the
throne of grace.
The prayers of the penitent Pharisee were not in vain. The inmost thoughts
and emotions of his heart were transformed by divine grave; and his nobler
faculties were brought into harmony with the eternal purposes of God. Christ
and His righteousness became to Saul more than the whole world.
The conversion of Saul is a striking evidence of the miraculous power of the
Holy Spirit to convict men of sin. He had verily believed that Jesus of
Nazareth had disregarded the law of God and had taught His disciples that it
was of no effect. But after his conversion, Saul recognized Jesus as the one
who had come into the world for the express purpose of vindicating His
Father's law. He was convinced that Jesus was the originator of the entire
Jewish system of sacrifices. He saw that at the crucifixion type had met
antitype, that Jesus had fulfilled the Old Testament prophecies concerning
the Redeemer of Israel.
In the record of the conversion of Saul important principles are given us,
which we should ever bear in mind. Saul was brought directly into the
presence of Christ. He was one whom Christ intended for a most important
work, one who was to be a "chosen vessel" unto Him; yet the Lord did not at
once tell him of the work that had been assigned him. He arrested him in his
course and convicted him of sin; but when Saul asked, "What wilt Thou have
me to do?" the Saviour placed the inquiring Jew in connection with His
church, there to obtain a knowledge of God's will concerning him.
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The marvelous light that illumined the darkness of Saul was the work of the
Lord; but there was also a work that was to be done for him by the
disciples. Christ had performed the work of revelation and conviction; and
now the penitent was in a condition to learn from those whom God had
ordained to teach His truth.
While Saul in solitude at the house of Judas continued in prayer and
supplication, the Lord appeared in vision to "a certain disciple at
Damascus, named Ananias," telling him that Saul of Tarsus was praying and in
need of help. "Arise, and go into the street which is called Straight," the
heavenly messenger said, "and inquire in the house of Judas for one called
Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man
named Ananias coming in, and putting his hand on him, that he might receive
his sight."
Ananias could scarcely credit the words of the angel; for the reports of
Saul's bitter persecution of the saints at Jerusalem had spread far and
wide. He presumed to expostulate: "Lord, I have heard by many of this man,
how much evil he hath done to Thy saints at Jerusalem: and here he hath
authority from the chief priests to bind all that call on Thy name." But the
command was imperative: "Go thy way: for he is a chosen vessel unto Me, to
bear My name before the Gentiles, and kings, and the children of Israel."
Obedient to the direction of the angel, Ananias sought out the man who had
but recently breathed out threatenings against all who believed on the name
of Jesus; and putting his hands on the head of the penitent sufferer, he
said, "Brother Saul, the Lord, even Jesus, that appeared unto thee
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in the way as thou camest, hath sent me, that thou mightest receive thy
sight, and be filled with the Holy Ghost.
"And immediately there fell from his eyes as it had been scales: and he
received sight forthwith, and arose, and was baptized."
Thus Jesus gave sanction to the authority of His organized church and placed
Saul in connection with His appointed agencies on earth. Christ had now a
church as His representative on earth, and to it belonged the work of
directing the repentant sinner in the way of life.
Many have an idea that they are responsible to Christ alone for their light
and experience, independent of His recognized followers on earth. Jesus is
the friend of sinners, and His heart is touched with their woe. He has all
power, both in heaven and on earth; but He respects the means that He has
ordained for the enlightenment and salvation of men; He directs sinners to
the church, which He has made a channel of light to the world.
When, in the midst of his blind error and prejudice, Saul was given a
revelation of the Christ whom he was persecuting, he was placed in direct
communication with the church, which is the light of the world. In this case
Ananias represents Christ, and also represents Christ's ministers upon the
earth, who are appointed to act in His stead. In Christ's stead Ananias
touches the eyes of Saul, that they may receive sight. In Christ's stead he
places his hands upon him, and, as he prays in Christ's name, Saul receives
the Holy Ghost. All is done in the name and by the authority of Christ.
Christ is the fountain; the church is the channel of communication.
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Chapter 13
Days of Preparation
After his baptism, Paul broke his fast and remained "certain days with the
disciples which were at Damascus. And straightway he preached Christ in the
synagogues, that He is the Son of God." Boldly he declared Jesus of Nazareth
to be the long-looked-for Messiah, who "died for our sins according to the
Scriptures; . . . was buried, and . . . rose again the third day," after
which He was seen by the Twelve and by others. "And last of all," Paul
added, "He was seen of me also, as of one born out of due time." I
Corinthians 15:3, 4, 8. His arguments from prophecy were so conclusive, and
his efforts were so manifestly attended by the power of God, that the Jews
were confounded and unable to answer him.
The news of Paul's conversion had come to the Jews as a great surprise. He
who had journeyed to Damascus "with authority and commission from the chief
priests" (Acts 26:12) to apprehend and persecute the believers was now
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preaching the gospel of a crucified and risen Saviour, strengthening the
hands of those who were already its disciples, and continually bringing in
new converts to the faith he had once so bitterly opposed.
Paul had formerly been known as a zealous defender of the Jewish religion
and an untiring persecutor of the followers of Jesus. Courageous,
independent, persevering, his talents and training would have enabled him to
serve in almost any capacity. He could reason with extraordinary clearness,
and by his withering sarcasm could place an opponent in no enviable light.
And now the Jews saw this young man of unusual promise united with those
whom he formerly persecuted, and fearlessly preaching in the name of Jesus.
A general slain in battle is lost to his army, but his death gives no
additional strength to the enemy. But when a man of prominence joins the
opposing force, not only are his services lost, but those to whom he joins
himself gain a decided advantage. Saul of Tarsus, on his way to Damascus,
might easily have been struck dead by the Lord, and much strength would have
been withdrawn from the persecuting power. But God in His providence not
only spared Saul's life, but converted him, thus transferring a champion
from the side of the enemy to the side of Christ. An eloquent speaker and a
severe critic, Paul, with his stern purpose and undaunted courage, possessed
the very qualifications needed in the early church.
As Paul preached Christ in Damascus, all who heard him were amazed and said,
"Is not this he that destroyed
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them which called on this name in Jerusalem, and came hither for that
intent, that he might bring them bound unto the chief priests?" Paul
declared that his change of faith had not been prompted by impulse or
fanaticism, but had been brought about by overwhelming evidence. In his
presentation of the gospel he sought to make plain the prophecies relating
to the first advent of Christ. He showed conclusively that these prophecies
had been literally fulfilled in Jesus of Nazareth. The foundation of his
faith was the sure word of prophecy.
As Paul continued to appeal to his astonished hearers to "repent and turn to
God, and do works meet for repentance" (Acts 26:20), he "increased the more
in strength, and confounded the Jews which dwelt at Damascus, proving that
this is very Christ." But many hardened their hearts, refusing to respond to
his message, and soon their astonishment at his conversion was changed into
intense hatred like that which they had shown toward Jesus.
The opposition grew so fierce that Paul was not allowed to continue his
labors at Damascus. A messenger from heaven bade him leave for a time, and
he "went into Arabia" (Galatians 1:17), where he found a safe retreat.
Here, in the solitude of the desert, Paul had ample opportunity for quiet
study and meditation. He calmly reviewed his past experience and made sure
work of repentance. He sought God with all his heart, resting not until he
knew for a certainty that his repentance was accepted and his sin pardoned.
He longed for the assurance that Jesus would be with him in his coming
ministry. He emptied his soul of
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the prejudices and traditions that had hitherto shaped his life, and
received instruction from the Source of truth. Jesus communed with him and
established him in the faith, bestowing upon him a rich measure of wisdom
and grace.
When the mind of man is brought into communion with the mind of God, the
finite with the Infinite, the effect on body and mind and soul is beyond
estimate. In such communion is found the highest education. It is God's own
method of development. "Acquaint now thyself with Him" (Job 22:21), is His
message to mankind.
The solemn charge that had been given Paul on the occasion of his interview
with Ananias, rested with increasing weight upon his heart. When, in
response to the word, "Brother Saul, receive thy sight," Paul had for the
first time looked upon the face of this devout man, Ananias under the
inspiration of the Holy Spirit said to him: "The God of our fathers hath
chosen thee, that thou shouldest know His will, and see that Just One, and
shouldest hear the voice of His mouth. For thou shalt be His witness unto
all men of what thou hast seen and heard. And now why tarriest thou? arise,
and be baptized, and wash away thy sins, calling on the name of the Lord."
Acts 22:13-16.
These words were in harmony with the words of Jesus Himself, who, when He
arrested Saul on the journey to Damascus, declared: "I have appeared unto
thee for this purpose, to make thee a minister and a witness both of these
things which thou hast seen, and of those things in the which I will appear
unto thee; delivering thee from the people,
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and from the Gentiles, unto whom now I send thee, to open their eyes, and to
turn them from darkness to light, and from the power of Satan unto God, that
they may receive forgiveness of sins, and inheritance among them which are
sanctified by faith that is in Me." Acts 26:16-18.
As he pondered these things in his heart, Paul understood more and more
clearly the meaning of his call "to be an apostle of Jesus Christ through
the will of God." 1 Corinthians 1:1. His call had come, "not of men, neither
by man, but by Jesus Christ, and God the Father." Galatians 1:1. The
greatness of the work before him led him to give much study to the Holy
Scriptures, in order that he might preach the gospel "not with wisdom of
words, lest the cross of Christ should be made of none effect," "but in
demonstration of the Spirit and of power," that the faith of all who heard
"should not stand in the wisdom of men, but in the power of God." 1
Corinthians 1:17; 2:4, 5.
As Paul searched the Scriptures, he learned that throughout the ages "not
many wise men after the flesh, not many mighty, not many noble, are called:
but God hath chosen the foolish things of the world to confound the wise;
and God hath chosen the weak things of the world to confound the things
which are mighty; and base things of the world, and things which are
despised, hath God chosen, yea, and things which are not, to bring to nought
things that are: that no flesh should glory in His presence." 1 Corinthians
1:26-29. And so, viewing the wisdom of the world in the light of the cross,
Paul "determined not to know anything,
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. . save Jesus Christ, and Him crucified." 1 Corinthians 2:2.
Throughout his later ministry, Paul never lost sight of the Source of his
wisdom and strength. Hear him, years afterward, still declaring, "For to me
to live is Christ." Philippians 1:21. And again: "I count all things but
loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I
have suffered the loss of all things, . . . that I may win Christ, and be
found in Him, not having mine own righteousness, which is of the law, but
that which is through the faith of Christ, the righteousness which is of God
by faith: that I may know Him, and the power of His resurrection, and the
fellowship of His sufferings." Philippians 3:8-10.
From Arabia Paul "returned again unto Damascus" (Galatians 1:17), and
"preached boldly . . . in the name of Jesus." Unable to withstand the wisdom
of his arguments, "the Jews took counsel to kill him." The gates of the city
were diligently guarded day and night to cut off his escape. This crisis led
the disciples to seek God earnestly, and finally they "took him by night,
and let him down through the wall, lowering him in a basket." Acts 9:25,
R.V.
After his escape from Damascus, Paul went to Jerusalem, about three years
having passed since his conversion. His chief object in making this visit,
as he himself declared afterward, was "to see Peter." Galatians 1:18. Upon
arriving in the city where he had once been well known as "Saul the
persecutor," "he assayed to join himself to the disciples: but they were all
afraid of him, and believed not that he
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was a disciple." It was difficult for them to believe that so bigoted a
Pharisee, and one who had done so much to destroy the church, could become a
sincere follower of Jesus. "But Barnabas took him, and brought him to the
apostles, and declared unto them how he had seen the Lord in the way, and
that He had spoken to him, and how he had preached boldly at Damascus in the
name of Jesus."
Upon hearing this, the disciples received him as one of their number. Soon
they had abundant evidence as to the genuineness of his Christian
experience. The future apostle to the Gentiles was now in the city where
many of his former associates lived, and to these Jewish leaders he longed
to make plain the prophecies concerning the Messiah, which had been
fulfilled by the advent of the Saviour. Paul felt sure that these teachers
in Israel, with whom he had once been so well acquainted, were as sincere
and honest as he had been. But he had miscalculated the spirit of his Jewish
brethren, and in the hope of their speedy conversion he was doomed to bitter
disappointment. Although "he spake boldly in the name of the Lord Jesus, and
disputed against the Grecians," those who stood at the head of the Jewish
church refused to believe, but "went about to slay him." Sorrow filled his
heart. He would willingly have yielded up his life if by that means he might
bring some to a knowledge of the truth. With shame he thought of the active
part he had taken in the martyrdom of Stephen, and now in his anxiety to
wipe out the stain resting upon one so falsely accused, he sought to
vindicate the truth for which Stephen had given his life.
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Burdened in behalf of those who refused to believe, Paul was praying in the
temple, as he himself afterward testified, when he fell into a trance;
whereupon a heavenly messenger appeared before him and said, "Make haste,
and get thee quickly out of Jerusalem: for they will not receive thy
testimony concerning Me." Acts 22:18.
Paul was inclined to remain at Jerusalem, where he could face the
opposition. To him it seemed an act of cowardice to flee, if by remaining he
might be able to convince some of the obstinate Jews of the truth of the
gospel message, even if to remain should cost him his life. And so he
answered, "Lord, they know that I imprisoned and beat in every synagogue
them that believed on Thee: and when the blood of Thy martyr Stephen was
shed, I was also standing by, and consenting unto his death, and kept the
raiment of them that slew him." But it was not in harmony with the purpose
of God that His servant should needlessly expose his life; and the heavenly
messenger replied, "Depart: for I will send thee far hence unto the
Gentiles." Acts 22:19-21.
Upon learning of this vision, the brethren hastened Paul's secret escape
from Jerusalem, for fear of his assassination. "They brought him down to
Caesarea, and sent him forth to Tarsus." The departure of Paul suspended for
a time the violent opposition of the Jews, and the church had a period of
rest, in which many were added to the number of believers.
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Chapter 14
A Seeker for Truth
In the course of his ministry the apostle Peter visited the believers at
Lydda. Here he healed Aeneas, who for eight years had been confined to his
bed with palsy. "Aeneas, Jesus Christ maketh thee whole," the apostle said;
"arise, and make thy bed." "He arose immediately. And all that dwelt at
Lydda and Saron saw him, and turned to the Lord."
At Joppa, which was near Lydda, there lived a woman named Dorcas, whose good
deeds had made her greatly beloved. She was a worthy disciple of Jesus, and
her life was filled with acts of kindness. She knew who needed comfortable
clothing and who needed sympathy, and she freely ministered to the poor and
the sorrowful. Her skillful fingers were more active than her tongue.
"And it came to pass in those days, that she was sick, and died." The church
in Joppa realized their loss, and hearing that Peter was at Lydda, the
believers sent messengers to
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him, "desiring him that he would not delay to come to them. Then Peter arose
and went with them. When he was come, they brought him into the upper
chamber: and all the widows stood by him weeping, and showing the coats and
garments which Dorcas made, while she was with them." In view of the life of
service that Dorcas had lived, it is little wonder that they mourned, that
warm teardrops fell upon the inanimate day.
The apostle's heart was touched with sympathy as he beheld their sorrow.
Then, directing that the weeping friends be sent from the room, he kneeled
down and prayed fervently to God to restore Dorcas to life and health.
Turning to the body, he said, "Tabitha, arise. And she opened her eyes: and
when she saw Peter, she sat up." Dorcas had been of great service to the
church, and God saw fit to bring her back from the land of the enemy, that
her skill and energy might still be a blessing to others, and also that by
this manifestation of His power the cause of Christ might be strengthened.
It was while Peter was still at Joppa that he was called by God to take the
gospel to Cornelius, in Caesarea.
Cornelius was a Roman centurion. He was a man of wealth and noble birth, and
his position was one of trust and honor. A heathen by birth, training, and
education, through contact with the Jews he had gained a knowledge of God,
and he worshiped Him with a true heart, showing the sincerity of his faith
by compassion to the poor. He was known far and near for his beneficence,
and his righteous life made him of good repute among both Jews and Gentiles.
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His influence was a blessing to all with whom he came in contact. The
inspired record describes him as "a devout man, and one that feared God with
all his house, which gave much alms to the people, and prayed to God alway."
Believing in God as the Creator of heaven and earth, Cornelius revered Him,
acknowledged His authority, and sought His counsel in all the affairs of
life. He was faithful to Jehovah in his home life and in his official
duties. He had erected the altar of God in his home, for he dared not
attempt to carry out his plans or to bear his responsibilities without the
help of God.
Though Cornelius believed the prophecies and was looking for the Messiah to
come, he had not a knowledge of the gospel as revealed in the life and death
of Christ. He was not a member of the Jewish church and would have been
looked upon by the rabbis as a heathen and unclean. But the same Holy
Watcher who said of Abraham, "I know him," knew Cornelius also, and sent a
message direct from heaven to him.
The angel appeared to Cornelius while he was at prayer. As the centurion
heard himself addressed by name, he was afraid, yet he knew that the
messenger had come from God, and he said, "What is it, Lord?" The angel
answered, "Thy prayers and thine alms are come up for a memorial before God.
And now send men to Joppa, and call for one Simon, whose surname is Peter:
he lodgeth with one Simon a tanner, whose house is by the seaside."
The explicitness of these directions, in which was named even the occupation
of the man with whom Peter was
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staying, shows that Heaven is acquainted with the history and business of
men in every station of life. God is familiar with the experience and work
of the humble laborer, as well as with that of the king upon his throne.
"Send men to Joppa, and call for one Simon." Thus God gave evidence of His
regard for the gospel ministry and for His organized church. The angel was
not commissioned to tell Cornelius the story of the cross. A man subject,
even as the centurion himself, to human frailties and temptations, was to be
the one to tell him of the crucified and risen Saviour.
As His representatives among men, God does not choose angels who have never
fallen, but human beings, men of like passions with those they seek to save.
Christ took humanity that He might reach humanity. A divine-human Saviour
was needed to bring salvation to the world. And to men and women has been
committed the sacred trust of making known "the unsearchable riches of
Christ." Ephesians 3:8.
In His wisdom the Lord brings those who are seeking for truth into touch
with fellow beings who know the truth. It is the plan of Heaven that those
who have received light shall impart it to those in darkness. Humanity,
drawing its efficiency from the great Source of wisdom, is made the
instrumentality, the working agency, through which the gospel exercises its
transforming power on mind and heart.
Cornelius was gladly obedient to the vision. When the angel had gone, the
centurion "called two of his household servants, and a devout soldier of
them that waited on him
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continually; and when he had declared all these things unto them, he sent
them to Joppa."
The angel, after his interview with Cornelius, went to Peter, in Joppa. At
the time, Peter was praying upon the housetop of his lodging, and we read
that he "became very hungry, and would have eaten: but while they made
ready, he fell into a trance." It was not for physical food alone that Peter
hungered. As from the housetop he viewed the city of Joppa and the
surrounding country be hungered for the salvation of his countrymen. He had
an intense desire to point out to them from the Scriptures the prophecies
relating to the sufferings and death of Christ.
In the vision Peter "saw heaven opened, and a certain vessel descending unto
them, as it had been a great sheet knit at the four corners, and let down to
the earth: wherein were all manner of four-footed beasts of the earth, and
wild beasts, and creeping things, and fowls of the air. And there came a
voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for
I have never eaten anything that is common or unclean. And the voice spake
unto him again the second time, What God hath cleansed, that call not thou
common. This was done thrice: and the vessel was received up again into
heaven."
This vision conveyed to Peter both reproof and instruction. It revealed to
him the purpose of God--that by the death of Christ the Gentiles should be
made fellow heirs with the Jews to the blessings of salvation. As yet none
of the disciples had preached the gospel to the Gentiles. In their minds the
middle wall of partition, broken down by
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the death of Christ, still existed, and their labors had been confined to
the Jews, for they had looked upon the Gentiles as excluded from the
blessings of the gospel. Now the Lord was seeking to teach Peter the
world-wide extent of the divine plan.
Many of the Gentiles had been interested listeners to the preaching of Peter
and the other apostles, and many of the Greek Jews had become believers in
Christ, but the conversion of Cornelius was to be the first of importance
among the Gentiles.
The time had come for an entirely new phase of work to be entered upon by
the church of Christ. The door that many of the Jewish converts had closed
against the Gentiles was now to be thrown open. And the Gentiles who
accepted the gospel were to be regarded as on an equality with the Jewish
disciples, without the necessity of observing the rite of circumcision.
How carefully the Lord worked to overcome the prejudice against the Gentiles
that had been so firmly fixed in Peter's mind by his Jewish training! By the
vision of the sheet and its contents He sought to divest the apostle's mind
of this prejudice and to teach the important truth that in heaven there is
no respect of persons; that Jew and Gentile are alike precious in God's
sight; that through Christ the heathen may be made partakers of the
blessings and privileges of the gospel.
While Peter was meditating on the meaning of the vision, the men sent from
Cornelius arrived in Joppa and stood before the gate of his lodginghouse.
Then the Spirit said
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to him, "Behold, three men seek thee. Arise therefore, and get thee down,
and go with them, doubting nothing: for I have sent them."
To Peter this was a trying command, and it was with reluctance at every step
that he undertook the duty laid upon him; but he dared not disobey. He "went
down to the men which were sent unto him from Cornelius; and said, Behold, I
am he whom ye seek: what is the cause wherefore ye are come?" They told him
of their singular errand, saying, "Cornelius the centurion, a just man, and
one that feareth God, and of good report among all the nation of the Jews,
was warned from God by a holy angel to send for thee into his house, and to
hear words of thee."
In obedience to the directions just received from God, the apostle promised
to go with them. On the following morning he set out for Caesarea,
accompanied by six of his brethren. These were to be witnesses of all that
he should say or do while visiting the Gentiles, for Peter knew that he
would be called to account for so direct a violation of the Jewish
teachings.
As Peter entered the house of the Gentile, Cornelius did not salute him as
an ordinary visitor, but as one honored of Heaven and sent to him by God. It
is an Eastern custom to bow before a prince or other high dignitary and for
children to bow before their parents; but Cornelius, overwhelmed with
reverence for the one sent by God to teach him, fell at the apostle's feet
and worshiped him. Peter was horror-stricken, and he lifted the centurion
up, saying, "Stand up; I myself also am a man."
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While the messengers of Cornelius had been gone upon their errand, the
centurion "had called together his kinsmen and near friends," that they as
well as he might hear the preaching of the gospel. When Peter arrived, he
found a large company eagerly waiting to listen to his words.
To those assembled, Peter spoke first of the custom of the Jews, saying that
it was looked upon as unlawful for Jews to mingle socially with the
Gentiles, that to do this involved ceremonial defilement. "Ye know," he
said, "how that it is an unlawful thing for a man that is a Jew to keep
company, or come unto one of another nation; but God hath showed me that I
should not call any man common or unclean. Therefore came I unto you without
gainsaying, as soon as I was sent for: I ask therefore for what intent ye
have sent for me?"
Cornelius then related his experience and the words of the angel, saying in
conclusion, "Immediately therefore I sent to thee; and thou hast well done
that thou art come. Now therefore are we all here present before God, to
hear all things that are commanded thee of God."
Peter said, "Of a truth I perceive that God is no respecter of persons: but
in every nation he that feareth Him, and worketh righteousness, is accepted
with Him."
Then to that company of attentive hearers the apostle preached Christ--His
life, His miracles, His betrayal and crucifixion, His resurrection and
ascension, and His work in heaven as man's representative and advocate. As
Peter pointed those present to Jesus as the sinner's only hope, he
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himself understood more fully the meaning of the vision he had seen, and his
heart glowed with the spirit of the truth that he was presenting.
Suddenly the discourse was interrupted by the descent of the Holy Spirit.
"While Peter yet spake these words, the Holy Ghost fell on all them which
heard the world. And they of the circumcision which believed were
astonished, as many as came with Peter, because that on the Gentiles also
was poured out the gift of the Holy Ghost. For they heard them speak with
tongues, and magnify God.
"Then answered Peter, Can any man forbid water, that these should not be
baptized, which have received the Holy Ghost as well as we? And he commanded
them to be baptized in the name of the Lord."
Thus was the gospel brought to those who had been strangers and foreigners,
making them fellow citizens with the saints, and members of the household of
God. The conversion of Cornelius and his household was but the first fruits
of a harvest to be gathered in. From this household a wide-spread work of
grace was carried on in that heathen city.
Today God is seeking for souls among the high as well as the lowly. There
are many like Cornelius, men whom the Lord desires to connect with His work
in the world. Their sympathies are with the Lord's people, but the ties that
bind them to the world hold them firmly. It requires moral courage for them
to take their position for Christ. Special efforts should be made for these
souls, who are in so great
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danger, because of their responsibilities and associations.
God calls for earnest, humble workers, who will carry the gospel to the
higher class. There are miracles to be wrought in genuine
conversions,--miracles that are not now discerned. The greatest men of this
earth are not beyond the power of a wonder-working God. If those who are
workers together with Him will be men of opportunity, doing their duty
bravely and faithfully, God will convert men who occupy responsible
positions, men of intellect and influence. Through the power of the Holy
Spirit many will accept the divine principles. Converted to the truth, they
will become agencies in the hand of God to communicate the light. They will
have a special burden for other souls of this neglected class. Time and
money will be consecrated to the work of the Lord, and new efficiency and
power will be added to the church.
Because Cornelius was living in obedience to all the instruction he had
received, God so ordered events that he was given more truth. A messenger
from the courts of heaven was sent to the Roman officer and to Peter in
order that Cornelius might be brought into touch with one who could lead him
into greater light.
There are in our world many who are nearer the kingdom of God than we
suppose. In this dark world of sin the Lord has many precious jewels, to
whom He will guide His messengers. Everywhere there are those who will take
their stand for Christ. Many will prize the wisdom of God above any earthly
advantage, and will become faithful light
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bearers. Constrained by the love of Christ, they will constrain others to
come to Him.
When the brethren in Judea heard that Peter had gone to the house of a
Gentile and preached to those assembled, they were surprised and offended.
They feared that such a course, which looked to them presumptuous, would
have the effect of counteracting his own teaching. When they next saw Peter
they met him with severe censure, saying, "Thou wentest in to men
uncircumcised, and didst eat with them."
Peter laid the whole matter before them. He related his experience in regard
to the vision and pleaded that it admonished him to observe no longer the
ceremonial distinction of circumcision and uncircumcision, nor to look upon
the Gentiles as unclean. He told them of the command given him to go to the
Gentiles, of the coming of the messengers, of his journey to Caesarea, and
of the meeting with Cornelius. He recounted the substance of his interview
with the centurion, in which the latter had told him of the vision by which
he had been directed to send for Peter.
"As I began to speak," he said, in relating his experience, "the Holy Ghost
fell on them, as on us at the beginning. Then remembered I the word of the
Lord, how that He said, John indeed baptized with water; but ye shall be
baptized with the Holy Ghost. Forasmuch then as God gave them the like gift
as He did unto us, who believed on the Lord Jesus Christ; what was I, that I
could withstand God?"
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On hearing this account, the brethren were silenced. Convinced that Peter's
course was in direct fulfillment of the plan of God, and that their
prejudices and exclusiveness were utterly contrary to the spirit of the
gospel, they glorified God, saying, "Then hath God also to the Gentiles
granted repentance unto life."
Thus, without controversy, prejudice was broken down, the exclusiveness
established by the custom of ages was abandoned, and the way was opened for
the gospel to be proclaimed to the Gentiles.
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Chapter 15
Delivered From Prison
"Now about that time Herod the king stretched forth his hands to vex certain
of the church." The government of Judea was then in the hands of Herod
Agrippa, subject to Claudius, the Roman emperor. Herod also held the
position of tetrarch of Galilee. He was professedly a proselyte to the
Jewish faith, and apparently very zealous in carrying out the ceremonies of
the Jewish law. Desirous of obtaining the favor of the Jews, hoping thus to
make secure his offices and honors, he proceeded to carry out their desires
by persecuting the church of Christ, spoiling the houses and goods of the
believers, and imprisoning the leading members of the church. He cast James,
the brother of John, into prison, and sent an executioner to kill him with
the sword, as another Herod had caused the prophet John to be beheaded.
Seeing that the Jews were well pleased with these efforts, he imprisoned
Peter also.
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It was during the Passover that these cruelties were practiced. While the
Jews were celebrating their deliverance from Egypt and pretending great zeal
for the law of God, they were at the same time transgressing every principle
of that law by persecuting and murdering the believers in Christ.
The death of James caused great grief and consternation among the believers.
When Peter also was imprisoned, the entire church engaged in fasting and
prayer.
Herod's act in putting James to death was applauded by the Jews, though some
complained of the private manner in which it was accomplished, maintaining
that a public execution would have more thoroughly intimidated the believers
and those sympathizing with them. Herod therefore held Peter in custody,
meaning still further to gratify the Jews by the public spectacle of his
death. But it was suggested that it would not be safe to bring the veteran
apostle out for execution before all the people then assembled in Jerusalem.
It was feared that the sight of him being led out to die might excite the
pity of the multitude.
The priests and elders also feared lest Peter might make one of those
powerful appeals which had frequently aroused the people to study the life
and character of Jesus--appeals which they, with all their arguments, had
been unable to controvert. Peter's zeal in advocating the cause of Christ
had led many to take their stand for the gospel, and the rulers feared that
should he be given an opportunity to defend his faith in the presence of the
multitude who had come to
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the city to worship, his release would be demanded at the hands of the king.
While, upon various pretexts, the execution of Peter was being delayed until
after the Passover, the members of the church had time for deep searching of
heart and earnest prayer. They prayed without ceasing for Peter, for they
felt that he could not be spared from the cause. They realized that they had
reached a place where, without the special help of God, the church of Christ
would be destroyed.
Meanwhile worshipers from every nation sought the temple which had been
dedicated to the worship of God. Glittering with gold and precious stones,
it was a vision of beauty and grandeur. But Jehovah was no longer to be
found in that palace of loveliness. Israel as a nation had divorced herself
from God. When Christ, near the close of His earthly ministry, looked for
the last time upon the interior of the temple, He said, "Behold, your house
is left unto you desolate." Matthew 23:38. Hitherto He had called the temple
His Father's house; but as the Son of God passed our from those walls, God's
presence was withdrawn forever from the temple built to His glory.
The day of Peter's execution was at last appointed, but still the prayers of
the believers ascended to heaven; and while all their energies and
sympathies were called out in fervent appeals for help, angels of God were
watching over the imprisoned apostle.
Remembering the former escape of the apostles from prison, Herod on this
occasion had taken double precautions.
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To prevent all possibility of release, Peter had been put under the charge
of sixteen soldiers, who, in different watches, guarded him day and night.
In his cell he was placed between two soldiers and was bound by two chains,
each chain being fastened to the wrist of one of the soldiers. He was unable
to move without their knowledge. With the prison doors securely fastened,
and a strong guard before them, all chance of rescue or escape through human
means was cut off. But man's extremity is God's opportunity.
Peter was confined in a rock-hewn cell, the doors of which were strongly
bolted and barred; and the soldiers on guard were made answerable for the
safekeeping of the prisoner. But the bolts and bars and the Roman guard,
which effectually cut off all possibility of human aid, were but to make
more complete the triumph of God in the deliverance of Peter. Herod was
lifting his hand against Omnipotence, and he was to be utterly defeated. By
the putting forth of His might, God was about to save the precious life that
the Jews were plotting to destroy.
It is the last night before the proposed execution. A mighty angel is sent
from heaven to rescue Peter. The strong gates that shut in the saint of God
open without the aid of human hands. The angel of the Most High passes
through, and the gates close noiselessly behind him. He enters the cell, and
there lies Peter, sleeping the peaceful sleep of perfect trust.
The light that surrounds the angel fills the cell, but does not rouse the
apostle. Not until he feels the touch of the angel's hand and hears a voice
saying, "Arise up quickly,"
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does he awaken sufficiently to see his cell illuminated by the light of
heaven, and an angel of great glory standing before him. Mechanically he
obeys the word spoken to him, and as in rising he lifts his hands he is
dimly conscious that the chains have fallen from his wrists.
Again the voice of the heavenly messenger bids him, "Gird thyself, and bind
on thy sandals," and again Peter mechanically obeys, keeping his wondering
gaze riveted upon his visitor and believing himself to be dreaming or in a
vision. Once more the angel commands, "Cast thy garment about thee, and
follow me." He moves toward the door, followed by the usually talkative
Peter, now dumb from amazement. They step over the guard and reach the
heavily bolted door, which of its own accord swings open and closes again
immediately, while the guards within and without are motionless at their
post.
The second door, also guarded within and without, is reached. It opens as
did the first, with no creaking of hinges or rattling of iron bolts. They
pass through, and it closes again as noiselessly. In the same way they pass
through the third gateway and find themselves in the open street. No word is
spoken; there is no sound of footsteps. The angel glides on in front,
encircled by a light of dazzling brightness, and Peter, bewildered, and
still believing himself to be in a dream, follows his deliverer. Thus they
pass on through one street, and then, the mission of the angel being
accomplished, he suddenly disappears.
The heavenly light faded away, and Peter felt himself to be in profound
darkness; but as his eyes became accustomed
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to the darkness, it gradually seemed to lessen, and he found himself alone
in the silent street, with the cool night air blowing upon his brow. He now
realized that he was free, in a familiar part of the city; he recognized the
place as one that he had often frequented and had expected to pass on the
morrow for the last time.
He tried to recall the events of the past few moments. He remembered falling
asleep, bound between two soldiers, with his sandals and outer garments
removed. He examined his person and found himself fully dressed and girded.
His wrists, swollen from wearing the cruel irons, were free from the
manacles. He realized that his freedom was no delusion, no dream or vision,
but a blessed reality. On the morrow he was to have been led forth to die;
but, lo, an angel had delivered him from prison and from death. "And when
Peter was come to himself, he said, Now I know of a surety, that the Lord
hath sent His angel, and hath delivered me out of the hand of Herod, and
from all the expectation of the people of the Jews."
The apostle made his way at once to the house where his brethren were
assembled and where they were at that moment engaged in earnest prayer for
him. "As Peter knocked at the door of the gate, a damsel came to hearken,
named Rhoda. And when she knew Peter's voice, she opened not the gate for
gladness, but ran in, and told how Peter stood before the gate. And they
said unto her, Thou art mad. But she constantly affirmed that it was even
so. Then said they, It is his angel.
"But Peter continued knocking: and when they had
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opened the door, and saw him, they were astonished. But he, beckoning unto
them with the hand to hold their peace, declared unto them how the Lord had
brought him out of the prison." And Peter "departed, and went into another
place." Joy and praise filled the hearts of the believers, because God had
heard and answered their prayers and had delivered Peter from the hands of
Herod.
In the morning a large concourse of people gathered to witness the execution
of the apostle. Herod sent officers to the prison for Peter, who was to be
brought with a great display of arms and guards in order not only to ensure
against his escape, but to intimidate all sympathizers and to show the power
of the king.
When the keepers before the door found that Peter had escaped, they were
seized with terror. It had been expressly stated that their lives would be
required for the life of their charge, and because of this they had been
especially vigilant. When the officers came for Peter, the soldiers were
still at the door of the prison, the bolts and bars were still fast, the
chains were still secured to the wrists of the two soldiers; but the
prisoner was gone.
When the report of Peter's escape was brought to Herod, he was exasperated
and enraged. Charging the prison guard with unfaithfulness, he ordered them
to be put to death. Herod knew that no human power had rescued Peter, but he
was determined not to acknowledge that a divine power had frustrated his
design, and he set himself in bold defiance against God.
Not long after Peter's deliverance from prison, Herod
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went to Caesarea. While there he made a great festival designed to excite
the admiration and gain the applause of the people. This festival was
attended by pleasure lovers from all quarters, and there was much feasting
and wine drinking. With great pomp and ceremony Herod appeared before the
people and addressed them in an eloquent oration. Clad in a robe sparkling
with silver and gold, which caught the rays of the sun in its glittering
folds and dazzled the eyes of the beholders, he was a gorgeous figure. The
majesty of his appearance and the force of his well-chosen language swayed
the assembly with a mighty power. Their senses already perverted by feasting
and wine drinking, they were dazzled by Herod's decorations and charmed by
his deportment and oratory; and wild with enthusiasm they showered adulation
upon him, declaring that no mortal could present such an appearance or
command such startling eloquence. They further declared that while they had
ever respected him as a ruler, henceforth they should worship him as a god.
Some of those whose voices were now heard glorifying a vile sinner had but a
few years before raised the frenzied cry, Away with Jesus! Crucify Him,
crucify Him! The Jews had refused to receive Christ, whose garments, coarse
and often travel-stained, covered a heart of divine love. Their eyes could
not discern, under the humble exterior, the Lord of life and glory, even
though Christ's power was revealed before them in works that no mere man
could do. But they were ready to worship as a god the haughty king whose
splendid garments of silver and gold covered a corrupt, cruel heart.
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Herod knew that he deserved none of the praise and homage offered him, yet
he accepted the idolatry of the people as his due. His heart bounded with
triumph, and a glow of gratified pride overspread his countenance as he
heard the shout ascend, "It is the voice of a god, and not of a man."
But suddenly a terrible change came over him. His face became pallid as
death and distorted with agony. Great drops of sweat started from his pores.
He stood for a moment as if transfixed with pain and terror; then turning
his blanched and livid face to his horror-stricken friends, he cried in
hollow, despairing tones, He whom you have exalted as a god is stricken with
death.
Suffering the most excruciating anguish, he was borne from the scene of
revelry and display. A moment before he had been the proud recipient of the
praise and worship of that vast throng; now he realized that he was in the
hands of a Ruler mightier than himself. Remorse seized him; he remembered
his relentless persecution of the followers of Christ; he remembered his
cruel command to slay the innocent James, and his design to put to death the
apostle Peter; he remembered how in his mortification and disappointed rage
he had wreaked an unreasoning vengeance upon the prison guards. He felt that
God was now dealing with him, the relentless persecutor. He found no relief
from pain of body or anguish of mind, and he expected none.
Herod was acquainted with the law of God, which says, "Thou shalt have no
other gods before Me" (Exodus 20:3); and he knew that in accepting the
worship of the people
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he had filled up the measure of his iniquity and brought upon himself the
just wrath of Jehovah.
The same angel who had come from the royal courts to rescue Peter, had been
the messenger of wrath and judgment to Herod. The angel smote Peter to
arouse him from slumber; it was with a different stroke that he smote the
wicked king, laying low his pride and bringing upon him the punishment of
the Almighty. Herod died in great agony of mind and body, under the
retributive judgment of God.
This demonstration of divine justice had a powerful influence upon the
people. The tidings that the apostle of Christ had been miraculously
delivered from prison and death, while his persecutor had been stricken down
by the curse of God, were borne to all lands and became the means of leading
many to a belief in Christ.
The experience of Philip, directed by an angel from heaven to go to the
place where he met one seeking for truth; of Cornelius, visited by an angel
with a message from God; of Peter, in prison and condemned to death, led by
an angel forth to safety--all show the closeness of the connection between
heaven and earth.
To the worker for God the record of these angel visits should bring strength
and courage. Today, as verily as in the days of the apostles, heavenly
messengers are passing through the length and breadth of the land, seeking
to comfort the sorrowing, to protect the impenitent, to win the hearts of
men to Christ. We cannot see them personally;
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nevertheless they are with us, guiding, directing, protecting.
Heaven is brought near to earth by that mystic ladder, the base of which is
firmly planted on the earth, while the topmost round reaches the throne of
the Infinite. Angels are constantly ascending and descending this ladder of
shining brightness, bearing the prayers of the needy and distressed to the
Father above, and bringing blessing and hope, courage and help, to the
children of men. These angels of light create a heavenly atmosphere about
the soul, lifting us toward the unseen and the eternal. We cannot behold
their forms with our natural sight; only by spiritual vision can we discern
heavenly things. The spiritual ear alone can hear the harmony of heavenly
voices.
"The angel of the Lord encampeth round about them that fear Him, and
delivereth them." Psalm 34:7. God commissions His angels to save His chosen
ones from calamity, to guard them from "the pestilence that walketh in
darkness" and "the destruction that wasteth at noonday." Psalm 91:6. Again
and again have angels talked with men as a man speaketh with a friend, and
led them to places of security. Again and again have the encouraging words
of angels renewed the drooping spirits of the faithful and, carrying their
minds above the things of earth, caused them to behold by faith the white
robes, the crowns, the palm branches of victory, which overcomers will
receive when they surround the great white throne.
It is the work of the angels to come close to the tried, the suffering, the
tempted. They labor untiringly in behalf
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of those for whom Christ died. When sinners are led to give themselves to
the Saviour, angels bear the tidings heavenward, and there is great
rejoicing among the heavenly host. "Joy shall be in heaven over one sinner
that repenteth, more than over ninety and nine just persons, which need no
repentance." Luke 15:7. A report is borne to heaven of every successful
effort on our part to dispel the darkness and to spread abroad the knowledge
of Christ. As the deed is recounted before the Father, joy thrills through
all the heavenly host.
The principalities and powers of heaven are watching the warfare which,
under apparently discouraging circumstances, God's servants are carrying on.
New conquests are being achieved, new honors won, as the Christians,
rallying round the banner of their Redeemer, go forth to fight the good
fight of faith. All the heavenly angels are at the service of the humble,
believing people of God; and as the Lord's army of workers here below sing
their songs of praise, the choir above join with them in ascribing praise to
God and to His Son.
We need to understand better than we do the mission of the angels. It would
be well to remember that every true child of God has the co-operation of
heavenly beings. Invisible armies of light and power attend the meek and
lowly ones who believe and claim the promises of God. Cherubim and seraphim,
and angels that excel in strength, stand at God's right hand, "all
ministering spirits, sent forth to minister for them who shall be heirs of
salvation." Hebrews 1:14.
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Chapter 16
The Gospel Message in Antioch
After the disciples had been driven from Jerusalem by persecution, the
gospel message spread rapidly through the regions lying beyond the limits of
Palestine; and many small companies of believers were formed in important
centers. Some of the disciples "traveled as far as Phenice, and Cyprus, and
Antioch, preaching the word." Their labors were usually confined to the
Hebrew and Greek Jews, large colonies of whom were at this time to be found
in nearly all the cities of the world.
Among the places mentioned where the gospel was gladly received is Antioch,
at that time the metropolis of Syria. The extensive commerce carried on from
that populous center brought to the city many people of various
nationalities. Besides, Antioch was favorably known as a resort for lovers
of ease and pleasure, because of its healthful situation, its beautiful
surroundings, and the wealth, culture, and refinement
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to be found there. In the days of the apostles it had become a city of
luxury and vice.
The gospel was publicly taught in Antioch by certain disciples from Cyprus
and Cyrene, who came "preaching the Lord Jesus." "The hand of the Lord was
with them," and their earnest labors were productive of fruit. "A great
number believed, and turned unto the Lord."
"Tidings of these things came unto the ears of the church which was in
Jerusalem: and they sent forth Barnabas, that he should go as far as
Antioch." Upon arrival in his new field of labor, Barnabas saw the work that
had already been accomplished by divine grace, and he "was glad, and
exhorted them all, that with purpose of heart they would cleave unto the
Lord."
The labors of Barnabas in Antioch were richly blessed, and many were added
to the number of believers there. As the work developed, Barnabas felt the
need of suitable help in order to advance in the opening providences of God,
and he went to Tarsus to seek for Paul, who, after his departure from
Jerusalem some time before, had been laboring in "the regions of Syria and
Cilicia," proclaiming "the faith which once he destroyed." Galatians 1:21,
23. Barnabas was successful in finding Paul and in persuading him to return
with him as a companion in ministry.
In the populous city of Antioch, Paul found an excellent field of labor. His
learning, wisdom, and zeal exerted a powerful influence over the inhabitants
and frequenters of that city of culture; and he proved just the help that
Barnabas needed. For a year the two disciples labored unitedly
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in faithful ministry, bringing to many a saving knowledge of Jesus of
Nazareth, the world's Redeemer.
It was in Antioch that the disciples were first called Christians. The name
was given them because Christ was the main theme of their preaching, their
teaching, and their conversation. Continually they were recounting the
incidents that had occurred during the days of His earthly ministry, when
His disciples were blessed with His personal presence. Untiringly they dwelt
upon His teachings and His miracles of healing. With quivering lips and
tearful eyes they spoke of His agony in the garden, His betrayal, trial, and
execution, the forbearance and humility with which He had endured the
contumely and torture imposed upon Him by His enemies, and the Godlike pity
with which He had prayed for those who persecuted Him. His resurrection and
ascension, and His work in heaven as the Mediator for fallen man, were
topics on which they rejoiced to dwell. Well might the heathen call them
Christians, since they preached Christ and addressed their prayers to God
through Him.
It was God who gave to them the name of Christian. This is a royal name,
given to all who join themselves to Christ. It was of this name that James
wrote later, "Do not rich men oppress you, and draw you before the judgment
seats? Do not they blaspheme that worthy name by the which ye are called?"
James 2:6, 7. And Peter declared, "If any man suffer as a Christian, let him
not be ashamed; but let him glorify God on this behalf." "If ye be
reproached for the name of Christ, happy are ye; for the spirit of glory and
of God resteth upon you." 1 Peter 4:16, 14.
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The believers at Antioch realized that God was willing to work in their
lives "both to will and to do of His good pleasure." Philippians 2:13.
Living, as they were, in the midst of a people who seemed to care but little
for the things of eternal value, they sought to arrest the attention of the
honest in heart, and to bear positive testimony concerning Him whom they
loved and served. In their humble ministry they learned to depend upon the
power of the Holy Spirit to make effective the word of life. And so, in the
various walks of life, they daily bore testimony of their faith in Christ.
The example of the followers of Christ at Antioch should be an inspiration
to every believer living in the great cities of the world today. While it is
in the order of God that chosen workers of consecration and talent should be
stationed in important centers of population to lead out in public efforts,
it is also His purpose that the church members living in these cities shall
use their God-given talents in working for souls. There are rich blessings
in store for those who surrender fully to the call of God. As such workers
endeavor to win souls to Jesus, they will find that many who never could
have been reached in any other way are ready to respond to intelligent
personal effort.
The cause of God in the earth today is in need of living representatives of
Bible truth. The ordained ministers alone are not equal to the task of
warning the great cities. God is calling not only upon ministers, but also
upon physicians, nurses, colporteurs, Bible workers, and other consecrated
laymen of varied talent who have a knowledge of
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the word of God and who know the power of His grace, to consider the needs
of the unwarned cities. Time is rapidly passing, and there is much to be
done. Every agency must be set in operation, that present opportunities may
be wisely improved.
Paul's labors at Antioch, in association with Barnabas, strengthened him in
his conviction that the Lord had called him to do a special work for the
Gentile world. At the time of Paul's conversion, the Lord had declared that
he was to be made a minister to the Gentiles, "to open their eyes, and to
turn them from darkness to light, and from the power of Satan unto God, that
they may receive forgiveness of sins, and inheritance among them which are
sanctified by faith that is in Me." Acts 26:18. The angel that appeared to
Ananias had said of Paul, "He is a chosen vessel unto Me, to bear My name
before the Gentiles, and kings, and the children of Israel." Acts 9:15. And
Paul himself, later in his Christian experience, while praying in the temple
at Jerusalem, had been visited by an angel from heaven, who bade him,
"Depart: for I will send thee far hence unto the Gentiles." Acts 22:21.
Thus the Lord had given Paul his commission to enter the broad missionary
field of the Gentile world. To prepare him for this extensive and difficult
work, God had brought him into close connection with Himself and had opened
before his enraptured vision views of the beauty and glory of heaven. To him
had been given the ministry of making known "the mystery" which had been
"kept secret since the world began" (Romans 16:25),--"the mystery of His
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will" (Ephesians 1:9), "which in other ages was not made known unto the sons
of men, as it is now revealed unto His holy apostles and prophets by the
Spirit; that the Gentiles should be fellow heirs, and of the same body, and
partakers of His promise in Christ by the gospel: whereof," declares Paul,
"I was made a minister. . . . Unto me, who am less than the least of all
saints, is this grace given, that I should preach among the Gentiles the
unsearchable riches of Christ; and to make all men see what is the
fellowship of the mystery, which from the beginning of the world hath been
hid in God, who created all things by Jesus Christ: to the intent that now
unto the principalities and powers in heavenly places might be known by the
church the manifold wisdom of God, according to the eternal purpose which He
purposed in Christ Jesus our Lord." Ephesians 3:5-11.
God had abundantly blessed the labors of Paul and Barnabas during the year
they remained with the believers in Antioch. But neither of them had as yet
been formally ordained to the gospel ministry. They had now reached a point
in their Christian experience when God was about to entrust them with the
carrying forward of a difficult missionary enterprise, in the prosecution of
which they would need every advantage that could be obtained through the
agency of the church.
"There were in the church that was at Antioch certain prophets and teachers;
as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and
Manaen, . . . and Saul. As they ministered to the Lord, and fasted, the
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Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have
called them." Before being sent forth as missionaries to the heathen world,
these apostles were solemnly dedicated to God by fasting and prayer and the
laying on of hands. Thus they were authorized by the church, not only to
teach the truth, but to perform the rite of baptism and to organize
churches, being invested with full ecclesiastical authority.
The Christian church was at this time entering upon an important era. The
work of proclaiming the gospel message among the Gentiles was now to be
prosecuted with vigor; and as a result the church was to be strengthened by
a great ingathering of souls. The apostles who had been appointed to lead
out in this work would be exposed to suspicion, prejudice, and jealousy.
Their teachings concerning the breaking down of "the middle wall of
partition" (Ephesians 2:14) that had so long separated the Jewish and the
Gentile world, would naturally subject them to the charge of heresy, and
their authority as ministers of the gospel would be questioned by many
zealous, believing Jews. God foresaw the difficulties that His servants
would be called to meet, and, in order that their work should be above
challenge, He instructed the church by revelation to set them apart publicly
to the work of the ministry. Their ordination was a public recognition of
their divine appointment to bear to the Gentiles the glad tidings of the
gospel.
Both Paul and Barnabas had already received their commission from God
Himself, and the ceremony of the laying
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on of hands added no new grace or virtual qualification. It was an
acknowledged form of designation to an appointed office and a recognition of
one's authority in that office. By it the seal of the church was set upon
the work of God.
To the Jew this form was a significant one. When a Jewish father blessed his
children, he laid his hands reverently upon their heads. When an animal was
devoted to sacrifice, the hand of the one invested with priestly authority
was laid upon the head of the victim. And when the ministers of the church
of believers in Antioch laid their hands upon Paul and Barnabas, they, by
that action, asked God to bestow His blessing upon the chosen apostles in
their devotion to the specific work to which they had been appointed.
At a later date the rite of ordination by the laying on of hands was greatly
abused; unwarrantable importance was attached to the act, as if a power came
at once upon those who received such ordination, which immediately qualified
them for any and all ministerial work. But in the setting apart of these two
apostles, there is no record indicating that any virtue was imparted by the
mere act of laying on of hands. There is only the simple record of their
ordination and of the bearing that it had on their future work.
The circumstances connected with the separation of Paul and Barnabas by the
Holy Spirit to a definite line of service show clearly that the Lord works
through appointed agencies in His organized church. Years before, when the
divine purpose concerning Paul was first revealed to him by the Saviour
Himself, Paul was immediately afterward brought
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into contact with members of the newly organized church at Damascus.
Furthermore, the church at that place was not long left in darkness as to
the personal experience of the converted Pharisee. And now, when the divine
commission given at that time was to be more fully carried out, the Holy
Spirit, again bearing witness concerning Paul as a chosen vessel to bear the
gospel to the Gentiles, laid upon the church the work of ordaining him and
his fellow laborer. As the leaders of the church in Antioch "ministered to
the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for
the work whereunto I have called them."
God has made His church on the earth a channel of light, and through it He
communicates His purposes and His will. He does not give to one of His
servants an experience independent of and contrary to the experience of the
church itself. Neither does He give one man a knowledge of His will for the
entire church while the church--Christ's body --is left in darkness. In His
providence He places His servants in close connection with His church in
order that they may have less confidence in themselves and greater
confidence in others whom He is leading out to advance His work.
There have ever been in the church those who are constantly inclined toward
individual independence. They seem unable to realize that independence of
spirit is liable to lead the human agent to have too much confidence in
himself and to trust in his own judgment rather than to respect the counsel
and highly esteem the judgment of his brethren,
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especially of those in the offices that God has appointed for the leadership
of His people. God has invested His church with special authority and power
which no one can be justified in disregarding and despising, for he who does
this despises the voice of God.
Those who are inclined to regard their individual judgment as supreme are in
grave peril. It is Satan's studied effort to separate such ones from those
who are channels of light, through whom God has wrought to build up and
extend His work in the earth. To neglect or despise those whom God has
appointed to bear the responsibilities of leadership in connection with the
advancement of the truth, is to reject the means that He has ordained for
the help, encouragement, and strength of His people. For any worker in the
Lord's cause to pass these by, and to think that his light must come through
no other channel than directly from God, is to place himself in a position
where he is liable to be deceived by the enemy and overthrown. The Lord in
His wisdom has arranged that by means of the close relationship that should
be maintained by all believers, Christian shall be united to Christian and
church to church. Thus the human instrumentality will be enabled to
co-operate with the divine. Every agency will be subordinate to the Holy
Spirit, and all the believers will be united in an organized and
well-directed effort to give to the world the glad tidings of the grace of
God.
Paul regarded the occasion of his formal ordination as marking the beginning
of a new and important epoch in his lifework. It was from this time that he
afterward
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dated the beginning of his apostleship in the Christian church.
While the light of the gospel was shining brightly at Antioch, an important
work was continued by the apostles who had remained in Jerusalem. Every
year, at the time of the festivals, many Jews from all lands came to
Jerusalem to worship at the temple. Some of these pilgrims were men of
fervent piety and earnest students of the prophecies. They were looking and
longing for the advent of the promised Messiah, the hope of Israel. While
Jerusalem was filled with these strangers, the apostles preached Christ with
unflinching courage, though they knew that in so doing they were placing
their lives in constant jeopardy. The Spirit of God set its seal upon their
labors; many converts to the faith were made; and these, returning to their
homes in different parts of the world, scattered the seeds of truth through
all nations and among all classes of society.
Prominent among the apostles who engaged in this work were Peter, James, and
John, who felt confident that God had appointed them to preach Christ among
their countrymen at home. Faithfully and wisely they labored, testifying of
the things they had seen and heard, and appealing to "a more sure word of
prophecy" (2 Peter 1:19), in an effort to persuade "the house of Israel. . .
that God hath made that same Jesus, whom" the Jews "crucified, both Lord and
Christ" (Acts 2:36).
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Chapter 17
Heralds of the Gospel
"Sent forth by the Holy Ghost," Paul and Barnabas, after their ordination by
the brethren in Antioch, "departed unto Seleucia; and from thence they
sailed to Cyprus." Thus the apostles began their first missionary journey.
Cyprus was one of the places to which the believers had fled from Jerusalem
because of the persecution following the death of Stephen. It was from
Cyprus that certain men had journeyed to Antioch, "preaching the Lord
Jesus." Acts 11:20. Barnabas himself was "of the country of Cyprus" (Acts
4:36); and now he and Paul, accompanied by John Mark, a kinsman of Barnabas,
visited this island field.
Mark's mother was a convert to the Christian religion, and her home at
Jerusalem was an asylum for the disciples. There they were always sure of a
welcome and a season of rest. It was during one of these visits of the
apostles to his
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mother's home, that Mark proposed to Paul and Barnabas that he should
accompany them on their missionary tour. He felt the favor of God in his
heart and longed to devote himself entirely to the work of the gospel
ministry.
Arriving at Salamis, the apostles "preached the word of God in the
synagogues of the Jews. . . . And when they had gone through the isle unto
Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name
was Bar-Jesus: which was with the deputy of the country, Sergius Paulus, a
prudent man; who called for Barnabas and Saul, and desired to hear the word
of God. But Elymas the sorcerer (for so is his name by interpretation)
withstood them, seeking to turn away the deputy from the faith."
Not without a struggle does Satan allow the kingdom of God to be built up in
the earth. The forces of evil are engaged in unceasing warfare against the
agencies appointed for the spread of the gospel, and these powers of
darkness are especially active when the truth is proclaimed before men of
repute and sterling integrity. Thus it was when Sergius Paulus, the deputy
of Cyprus, was listening to the gospel message. The deputy had sent for the
apostles, that he might be instructed in the message they had come to bear,
and now the forces of evil, working through the sorcerer Elymas, sought with
their baleful suggestions to turn him from the faith and so thwart the
purpose of God.
Thus the fallen foe ever works to keep in his ranks men of influence who, if
converted, might render effective service in God's cause. But the faithful
gospel worker need not
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fear defeat at the hand of the enemy; for it is his privilege to be endued
with power from above to withstand every satanic influence.
Although sorely beset by Satan, Paul had the courage to rebuke the one
through whom the enemy was working. "Filled with the Holy Ghost," the
apostle "set his eyes on him, and said, O full of all subtlety and all
mischief, thou child of the devil, thou enemy of all righteousness, wilt
thou not cease to pervert the right ways of the Lord? And now, behold, the
hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun
for a season. And immediately there fell on him a mist and a darkness; and
he went about seeking some to lead him by the hand. Then the deputy, when he
saw what was done, believed, being astonished at the doctrine of the Lord."
The sorcerer had closed his eyes to the evidences of gospel truth, and the
Lord, in righteous anger, caused his natural eyes to be closed, shutting out
from him the light of day. This blindness was not permanent, but only for a
season, that he might be warned to repent and seek pardon of the God whom he
had so grievously offended. The confusion into which he was thus brought
made of no effect his subtle arts against the doctrine of Christ. The fact
that he was obliged to grope about in blindness proved to all that the
miracles which the apostles had performed, and which Elymas had denounced as
sleight of hand, were wrought by the power of God. The deputy, convinced of
the truth of the doctrine taught by the apostles, accepted the gospel.
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Elymas was not a man of education, yet he was peculiarly fitted to do the
work of Satan. Those who preach the truth of God will meet the wily foe in
many different forms. Sometimes it will be in the person of learned, but
more often of ignorant, men, whom Satan has trained to be successful
instruments to deceive souls. It is the duty of the minister of Christ to
stand faithful at his post, in the fear of God and in the power of His
might. Thus he may put to confusion the hosts of Satan and may triumph in
the name of the Lord.
Paul and his company continued their journey, going to Perga, in Pamphylia.
Their way was toilsome; they encountered hardships and privations, and were
beset with dangers on every side. In the towns and cities through which they
passed, and along the lonely highways, they were surrounded by dangers seen
and unseen. But Paul and Barnabas had learned to trust God's power to
deliver. Their hearts were filled with fervent love for perishing souls. As
faithful shepherds in search of the lost sheep, they gave no thought to
their own ease and convenience. Forgetful of self, they faltered not when
weary, hungry, and cold. They had in view but one object--the salvation of
those who had wandered far from the fold.
It was here that Mark, overwhelmed with fear and discouragement, wavered for
a time in his purpose to give himself wholeheartedly to the Lord's work.
Unused to hardships, he was disheartened by the perils and privations of the
way. He had labored with success under favorable
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circumstances; but now, amidst the opposition and perils that so often beset
the pioneer worker, he failed to endure hardness as a good soldier of the
cross. He had yet to learn to face danger and persecution and adversity with
a brave heart. As the apostles advanced, and still greater difficulties were
apprehended, Mark was intimidated and, losing all courage, refused to go
farther and returned to Jerusalem.
This desertion caused Paul to judge Mark unfavorably, and even severely, for
a time. Barnabas, on the other hand, was inclined to excuse him because of
his inexperience. He felt anxious that Mark should not abandon the ministry,
for he saw in him qualifications that would fit him to be a useful worker
for Christ. In after years his solicitude in Mark's behalf was richly
rewarded, for the young man gave himself unreservedly to the Lord and to the
work of proclaiming the gospel message in difficult fields. Under the
blessing of God, and the wise training of Barnabas, he developed into a
valuable worker.
Paul was afterward reconciled to Mark and received him as a fellow laborer.
He also recommended him to the Colossians as one who was a fellow worker
"unto the kingdom of God," and "a comfort unto me." Colossians 4:11. Again,
not long before his own death, he spoke of Mark as "profitable" to him "for
the ministry." 2 Timothy 4:11.
After the departure of Mark, Paul and Barnabas visited Antioch in Pisidia
and on the Sabbath day went into the Jewish synagogue and sat down. "After
the reading of the law and the prophets the rulers of the synagogue sent
unto
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them, saying, Ye men and brethren, if ye have any word of exhortation for
the people, say on." Being thus invited to speak, "Paul stood up, and
beckoning with his hand said, Men of Israel, and ye that fear God, give
audience." Then followed a wonderful discourse. He proceeded to give a
history of the manner in which the Lord had dealt with the Jews from the
time of their deliverance from Egyptian bondage, and how a Saviour had been
promised, of the seed of David, and he boldly declared that "of this man's
seed hath God according to His promise raised unto Israel a Saviour, Jesus:
when John had first preached before His coming the baptism of repentance to
all the people of Israel. And as John fulfilled his course, he said, Whom
think ye that I am? I am not He. But, behold, there cometh One after me,
whose shoes of His feet I am not worthy to loose." Thus with power he
preached Jesus as the Saviour of men, the Messiah of prophecy.
Having made this declaration, Paul said, "Men and brethren, children of the
stock of Abraham, and whosoever among you feareth God, to you is the word of
this salvation sent. For they that dwell at Jerusalem, and their rulers,
because they knew Him not, nor yet the voices of the prophets which are read
every Sabbath day, they have fulfilled them in condemning Him."
Paul did not hesitate to speak the plain truth concerning the rejection of
the Saviour by the Jewish leaders. "Though they found no cause of death in
Him," the apostle declared, "yet desired they Pilate that He should be
slain. And when
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they had fulfilled all that was written of Him, they took Him down from the
tree, and laid Him in a sepulcher. But God raised Him from the dead: and He
was seen many days of them which came up with Him from Galilee to Jerusalem,
who are His witnesses unto the people."
"We declare unto you glad tidings," the apostle continued, "how that the
promise which was made unto the fathers, God hath fulfilled the same unto us
their children, in that He hath raised up Jesus again; as it is also written
in the second psalm, Thou art My Son, this day have I begotten Thee. And as
concerning that He raised Him up from the dead, now no more to return to
corruption, He said on this wise, I will give you the sure mercies of David.
Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy
One to see corruption. For David, after he had served his own generation by
the will of God, fell on sleep, and was laid unto his fathers, and saw
corruption: but He, whom God raised again, saw no corruption."
And now, having spoken plainly of the fulfillment of familiar prophecies
concerning the Messiah, Paul preached unto them repentance and the remission
of sin through the merits of Jesus their Saviour. "Be it known unto you," he
said, "that through this Man is preached unto you the forgiveness of sins:
and by Him all that believe are justified from all things, from which ye
could not be justified by the law of Moses."
The Spirit of God accompanied the words that were spoken, and hearts were
touched. The apostle's appeal to Old Testament prophecies, and his
declaration that these had been fulfilled in the ministry of Jesus of
Nazareth,
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carried conviction to many a soul longing for the advent of the promised
Messiah. And the speaker's words of assurance that the "glad tidings" of
salvation were for Jew and Gentile alike, brought hope and joy to those who
had not been numbered among the children of Abraham according to the flesh.
"When the Jews were gone out of the synagogue, the Gentiles besought that
these words might be preached to them the next Sabbath." The congregation
having finally broken up, "many of the Jews and religious proselytes," who
had accepted the glad tidings borne to them that day, "followed Paul and
Barnabas: who, speaking to them, persuaded them to continue in the grace of
God."
The interest aroused in Antioch of Pisidia by Paul's discourse brought
together on the next Sabbath day, "almost the whole city . . . to hear the
word of God. But when the Jews saw the multitudes, they were filled with
envy, and spake against those things which were spoken by Paul,
contradicting and blaspheming.
"Then Paul and Barnabas waxed bold, and said, It was necessary that the word
of God should first have been spoken to you: but seeing ye put it from you,
and judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a
light of the Gentiles, that thou shouldest be for salvation unto the ends of
the earth."
"When the Gentiles heard this, they were glad, and glorified the word of the
Lord: and as many as were ordained to eternal life believed." They rejoiced
exceedingly that
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Christ recognized them as the children of God, and with grateful hearts they
listened to the word preached. Those who believed were zealous in
communicating the gospel message to others, and thus "the word of the Lord
was published throughout all the region."
Centuries before, the pen of inspiration had traced this ingathering of the
Gentiles; but those prophetic utterances had been but dimly understood.
Hosea had said: "Yet the number of the children of Israel shall be as the
sand of the sea, which cannot be measured nor numbered; and it shall come to
pass, that in the place where it was said unto them, Ye are not My people,
there it shall be said unto them, Ye are the sons of the living God." And
again: I will sow her unto Me in the earth; and I will have mercy upon her
that had not obtained mercy; and I will say to them which were not My
people, Thou art My people; and they shall say, Thou art my God." Hosea
1:10; 2:23.
The Saviour Himself, during His earthly ministry, foretold the spread of the
gospel among the Gentiles. In the parable of the vineyard He declared to the
impenitent Jews, "The kingdom of God shall be taken from you, and given to a
nation bringing forth the fruits thereof." Matthew 21:43. And after His
resurrection He commissioned His disciples to go "into all the world" and
"teach all nations." They were to leave none unwarned, but were to "preach
the gospel to every creature." Matthew 28:19; Mark 16:15.
In turning to the Gentiles in Antioch of Pisidia, Paul and Barnabas did not
cease laboring for the Jews elsewhere, wherever there was a favorable
opportunity to gain a hearing.
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Later, in Thessalonica, in Corinth, in Ephesus, and in other important
centers, Paul and his companions in labor preached the gospel to both Jews
and Gentiles. But their chief energies were henceforth directed toward the
building up of the kingdom of God in heathen territory, among peoples who
had but little or no knowledge of the true God and of His Son.
The hearts of Paul and his associate workers were drawn out in behalf of
those who were "without Christ, being aliens from the commonwealth of
Israel, and strangers from the covenants of promise, having no hope, and
without God in the world." Through the untiring ministrations of the
apostles to the Gentiles, the "strangers and foreigners," who "sometimes
were far off," learned that they had been "made nigh by the blood of
Christ," and that through faith in His atoning sacrifice they might become
"fellow citizens with the saints, and of the household of God." Ephesians
2:12, 13, 19.
Advancing in faith, Paul labored unceasingly for the upbuilding of God's
kingdom among those who had been neglected by the teachers in Israel.
Constantly he exalted Christ Jesus as "the King of kings, and Lord of lords"
(1 Timothy 6:15), and exhorted the believers to be "rooted and built up in
Him, and stablished in the faith." Colossians 2:7.
To those who believe, Christ is a sure foundation. Upon this living stone,
Jews and Gentiles alike may build. It is broad enough for all and strong
enough to sustain the weight and burden of the whole world. This is a fact
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plainly recognized by Paul himself. In the closing days of his ministry,
when addressing a group of Gentile believers who had remained steadfast in
their love of the gospel truth, the apostle wrote, "Ye . . .are built upon
the foundation of the apostles and prophets, Jesus Christ Himself being the
chief cornerstone." Ephesians 2:19, 20.
As the gospel message spread in Pisidia, the unbelieving Jews of Antioch in
their blind prejudice "stirred up the devout and honorable women, and the
chief men of the city, and raised persecution against Paul and Barnabas, and
expelled them" from that district.
The apostles were not discouraged by this treatment; they remembered the
words of their Master: "Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against you falsely, for My
sake. Rejoice, and be exceeding glad: for great is your reward in heaven:
for so persecuted they the prophets which were before you." Matthew 5:11,
12.
The gospel message was advancing, and the apostles had every reason for
feeling encouraged. Their labors had been richly blessed among the Pisidians
at Antioch, and the believers whom they left to carry forward the work alone
for a time, "were filled with joy, and with the Holy Ghost."
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Chapter 18
Preaching Among the Heathen
From Antioch in Pisidia, Paul and Barnabas went to Iconium. In this place,
as at Antioch, they began their labors in the synagogue of their own people.
They met with marked success; "a great multitude both of the Jews and also
of the Greeks believed." But in Iconium, as in other places where the
apostles labored, "the unbelieving Jews stirred up the Gentiles, and made
their minds evil affected against the brethren."
The apostles, however, were not turned aside from their mission, for many
were accepting the gospel of Christ. In the face of opposition, envy, and
prejudice they went on with their work, "speaking boldly in the Lord," and
God "gave testimony unto the word of His grace, and granted signs and
wonders to be done by their hands." These evidences of divine approval had a
powerful influence on those whose minds were open to conviction, and
converts to the gospel multiplied.
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The increasing popularity of the message borne by the apostles, filled the
unbelieving Jews with envy and hatred, and they determined to stop the
labors of Paul and Barnabas at once. By means of false and exaggerated
reports they led the authorities to fear that the entire city was in danger
of being incited to insurrection. They declared that large numbers were
attaching themselves to the apostles and suggested that it was for secret
and dangerous designs.
In consequence of these charges the disciples were repeatedly brought before
the authorities; but their defense was so clear and sensible, and their
statement of what they were teaching so calm and comprehensive, that a
strong influence was exerted in their favor. Although the magistrates were
prejudiced against them by the false statements they had heard, they dared
not condemn them. They could but acknowledge that the teachings of Paul and
Barnabas tended to make men virtuous, law-abiding citizens, and that the
morals and order of the city would improve if the truths taught by the
apostles were accepted.
Through the opposition that the disciples met, the message of truth gained
great publicity; the Jews saw that their efforts to thwart the work of the
new teachers resulted only in adding greater numbers to the new faith. "The
multitude of the city was divided: and part held with the Jews, and part
with the apostles."
So enraged were the leaders among the Jews by the turn that matters were
taking, that they determined to gain their ends by violence. Arousing the
worst passions of the
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ignorant, noisy mob, they succeeded in creating a tumult, which they
attributed to the teaching of the disciples. By this false charge they hoped
to gain the help of the magistrates in carrying out their purpose. They
determined that the apostles should have no opportunity to vindicate
themselves and that the mob should interfere by stoning Paul and Barnabas,
thus putting an end to their labors.
Friends of the apostles, though unbelievers, warned them of the malicious
designs of the Jews and urged them not to expose themselves needlessly to
the fury of the mob, but to escape for their lives. Paul and Barnabas
accordingly departed in secret from Iconium, leaving the believers to carry
on the work alone for a time. But they by no means took final leave; they
purposed to return after the excitement had abated, and complete the work
begun.
In every age and in every land, God's messengers have been called upon to
meet bitter opposition from those who deliberately chose to reject the light
of heaven. Often, by misrepresentation and falsehood, the enemies of the
gospel have seemingly triumphed, closing the doors by which God's messengers
might gain access to the people. But these doors cannot remain forever
closed, and often, as God's servants have returned after a time to resume
their labors, the Lord has wrought mightily in their behalf, enabling them
to establish memorials to the glory of His name.
Driven by persecution from Iconium, the apostles went to Lystra and Derbe,
in Lycaonia. These towns were inhabited largely by a heathen, superstitious
people, but among
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them were some who were willing to hear and accept the gospel message. In
these places and in the surrounding country the apostles decided to labor,
hoping to avoid Jewish prejudice and persecution.
In Lystra there was no Jewish synagogue, though a few Jews were living in
the town. Many of the inhabitants of Lystra worshiped at a temple dedicated
to Jupiter. When Paul and Barnabas appeared in the town and, gathering the
Lystrians about them, explained the simple truths of the gospel, many sought
to connect these doctrines with their own superstitious belief in the
worship of Jupiter.
The apostles endeavored to impart to these idolaters a knowledge of God the
Creator and of His Son, the Saviour of the human race. They first directed
attention to the wonderful works of God--the sun, the moon, and the stars,
the beautiful order of the recurring seasons, the mighty snow-capped
mountains, the lofty trees, and other varied wonders of nature, which showed
a skill beyond human comprehension. Through these works of the Almighty, the
apostles led the minds of the heathen to a contemplation of the great Ruler
of the universe.
Having made plain these fundamental truths concerning the Creator, the
apostles told the Lystrians of the Son of God, who came from heaven to our
world because He loved the children of men. They spoke of His life and
ministry, His rejection by those He came to save, His trial and crucifixion,
His resurrection, and His ascension to heaven, there to act as man's
advocate. Thus, in the Spirit
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and power of God, Paul and Barnabas preached the gospel in Lystra.
At one time, while Paul was telling the people of Christ's work as a healer
of the sick and afflicted, he saw among his hearers a cripple whose eyes
were fastened on him and who received and believed his words. Paul's heart
went out in sympathy toward the afflicted man, in whom he discerned one who
"had faith to be healed." In the presence of the idolatrous assembly Paul
commanded the cripple to stand upright on his feet. Heretofore the sufferer
had been able to take a sitting posture only, but now he instantly obeyed
Paul's command and for the first time in his life stood on his feet.
Strength came with this effort of faith, and he who had been a cripple
"leaped and walked."
"When the people saw what Paul had done, they lifted up their voices, saying
in the speech of Lycaonia, The gods are come down to us in the likeness of
men." This statement was in harmony with a tradition of theirs that the gods
occasionally visited the earth. Barnabas they called Jupiter, the father of
gods, because of his venerable appearance, his dignified bearing, and the
mildness and benevolence expressed in his countenance. Paul they believe to
be Mercury, "because he was the chief speaker," earnest and active, and
eloquent with words of warning and exhortation.
The Lystrians, eager to show their gratitude, prevailed upon the priest of
Jupiter to do the apostles honor, and he "brought oxen and garlands unto the
gates, and would have done sacrifice with the people." Paul and Barnabas,
who had sought retirement and rest, were not aware of
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these preparations. Soon, however, their attention was attracted by the
sound of music and the enthusiastic shouting of a large crowd who had come
to the house where they were staying.
When the apostles ascertained the cause of this visit and its attendant
excitement, "they rent their clothes, and ran in among the people" in the
hope of preventing further proceedings. In a loud, ringing voice, which rose
above the shouting of the people, Paul demanded their attention; and as the
tumult suddenly ceased, he said: "Sirs, why do ye these things? We also are
men of like passions with you, and preach unto you that ye should turn from
these vanities unto the living God, which made heaven, and earth, and the
sea, and all things that are therein: who in times past suffered all nations
to walk in their own ways. Nevertheless He left not Himself without witness,
in that He did good, and gave us rain from heaven, and fruitful seasons,
filling our hearts with food and gladness."
Notwithstanding the positive denial of the apostles that they were divine,
and notwithstanding Paul's endeavors to direct the minds of the people to
the true God as the only object worthy of adoration, it was almost
impossible to turn the heathen from their intention to offer sacrifice. So
firm had been their belief that these men were indeed gods, and so great
their enthusiasm, that they were loath to acknowledge their error. The
record says that they were "scarce restrained."
The Lystrians reasoned that they had beheld with their own eyes the
miraculous power exercised by the apostles.
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They had seen a cripple who had never before been able to walk,made to
rejoice in perfect health and strength. It was only after much persuasion on
the part of Paul, and careful explanation regarding the mission of himself
and Barnabas as representatives of the God of heaven and of His Son, the
great Healer, that the people were persuaded to give up their purpose.
The labors of Paul and Barnabas at Lystra were suddenly checked by the
malice of "certain Jews from Antioch and Iconium," who, upon learning of the
success of the apostles' work among the Lycaonians, had determined to follow
them and persecute them. On arriving at Lystra, these Jews soon succeeded in
inspiring the people with the same bitterness of spirit that actuated their
own minds. By words of misrepresentation and calumny those who had recently
regarded Paul and Barnabas as divine beings were persuaded that in reality
the apostles were worse than murderers and were deserving of death.
The disappointment that the Lystrians had suffered in being refused the
privilege of offering sacrifice to the apostles, prepared them to turn
against Paul and Barnabas with an enthusiasm approaching that with which
they had hailed them as gods. Incited by the Jews, they planned to attack
the apostles by force. The Jews charged them not to allow Paul an
opportunity to speak, alleging that if they were to grant him this
privilege, he would bewitch the people.
Soon the murderous designs of the enemies of the gospel were carried out.
Yielding to the influence of evil, the Lystrians became possessed with a
satanic fury and, seizing Paul,
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mercilessly stoned him. The apostle thought that his end had come. The
martyrdom of Stephen, and the cruel part that he himself had acted upon that
occasion, came vividly to his mind. Covered with bruises and faint with
pain, he fell to the ground, and the infuriated mob "drew him out of the
city, supposing he had been dead."
In this dark and trying hour the company of Lystrian believers, who through
the ministry of Paul and Barnabas had been converted to the faith of Jesus,
remained loyal and true. The unreasoning opposition and cruel persecution by
their enemies served only to confirm the faith of these devoted brethren;
and now, in the face of danger and scorn, they showed their loyalty by
gathering sorrowfully about the form of him whom they believed to be dead.
What was their surprise when in the midst of their lamentations the apostle
suddenly lifted up his head and rose to his feet with the praise of God upon
his lips. To the believers this unexpected restoration of God's servant was
regarded as a miracle of divine power and seemed to set the signet of Heaven
upon their change of belief. They rejoiced with inexpressible gladness and
praised God with renewed faith.
Among those who had been converted at Lystra, and who were eyewitnesses of
the sufferings of Paul, was one who was afterward to become a prominent
worker for Christ and who was to share with the apostle the trials and the
joys of pioneer service in difficult fields. This was a young man named
Timothy. When Paul was dragged out of the city, this youthful disciple was
among the number who took their stand beside his apparently lifeless body
and who saw him
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arise, bruised and covered with blood, but with praises upon his lips
because he had been permitted to suffer for the sake of Christ.
The day following the stoning of Paul, the apostles departed for Derbe,
where their labors were blessed, and many souls were led to receive Christ
as the Saviour. But "when they had preached the gospel to that city, and had
taught many," neither Paul nor Barnabas was content to take up work
elsewhere without confirming the faith of the converts whom they had been
compelled to leave alone for a time in the places where they had recently
labored. And so, undaunted by danger, "they returned again to Lystra, and to
Iconium, and Antioch, confirming the souls of the disciples, and exhorting
them to continue in the faith." Many had accepted the glad tidings of the
gospel and had thus exposed themselves to reproach and opposition. These the
apostles sought to establish in the faith in order that the work done might
abide.
As an important factor in the spiritual growth of the new converts the
apostles were careful to surround them with the safeguards of gospel order.
Churches were duly organized in all places in Lycaonia and Pisidia where
there were believers. Officers were appointed in each church, and proper
order and system were established for the conduct of all the affairs
pertaining to the spiritual welfare of the believers.
This was in harmony with the gospel plan of uniting in one body all
believers in Christ, and this plan Paul was careful to follow throughout his
ministry. Those who in
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any place were by his labor led to accept Christ as the Saviour were at the
proper time organized into a church. Even when the believers were but few in
number, this was done. The Christians were thus taught to help one another,
remembering the promise, "Where two or three are gathered together in My
name, there am I in the midst of them." Matthew 18:20.
And Paul did not forget the churches thus established. The care of these
churches rested on his mind as an ever-increasing burden. However small a
company might be, it was nevertheless the object of his constant solicitude.
He watched over the smaller churches tenderly, realizing that they were in
need of special care in order that the members might be thoroughly
established in the truth and taught to put forth earnest, unselfish efforts
for those around them.
In all their missionary endeavors Paul and Barnabas sought to follow
Christ's example of willing sacrifice and faithful, earnest labor for souls.
Wide-awake, zealous, untiring, they did not consult inclination or personal
ease, but with prayerful anxiety and unceasing activity they sowed the seed
of truth. And with the sowing of the seed, the apostles were careful to give
to all who took their stand for the gospel, practical instruction that was
of untold value. This spirit of earnestness and godly fear made upon the
minds of the new disciples a lasting impression regarding the importance of
the gospel message.
When men of promise and ability were converted, as in the case of Timothy,
Paul and Barnabas sought earnestly
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to show them the necessity of laboring in the vineyard. And when the
apostles left for another place, the faith of these men did not fail, but
rather increased. They had been faithfully instructed in the way of the
Lord, and had been taught how to labor unselfishly, earnestly,
perseveringly, for the salvation of their fellow men. This careful training
of new converts was an important factor in the remarkable success that
attended Paul and Barnabas as they preached the gospel in heathen lands.
The first missionary journey was fast drawing to a close. Commending the
newly organized churches to the Lord, the apostles went to Pamphylia, "and
when they had preached the word in Perga, they went down into Attalia, and
thence sailed to Antioch."
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Chapter 19
Jew and Gentile
On reaching Antioch in Syria, from which place they had been sent forth on
their mission, Paul and Barnabas took advantage of an early opportunity to
assemble the believers and rehearse "all that God had done with them, and
how He had opened the door of faith unto the Gentiles." Acts 14:27. The
church at Antioch was a large and growing one. A center of missionary
activity, it was one of the most important of the groups of Christian
believers. Its membership was made up of many classes of people from among
both Jews and Gentiles.
While the apostles united with the ministers and lay members at Antioch in
an earnest effort to win many souls to Christ, certain Jewish believers from
Judea "of the sect of the Pharisees" succeeded in introducing a question
that soon led to wide-spread controversy in the church and brought
consternation to the believing Gentiles. With great assurance these
Judaizing teachers asserted that in order
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to be saved, one must be circumcised and must keep the entire ceremonial
law.
Paul and Barnabas met this false doctrine with promptness and opposed the
introduction of the subject to the Gentiles. On the other hand, many of the
believing Jews of Antioch favored the position of the brethren recently come
from Judea.
The Jewish converts generally were not inclined to move as rapidly as the
providence of God opened the way. From the result of the apostles' labors
among the Gentiles it was evident that the converts among the latter people
would far exceed the Jewish converts in number. The Jews feared that if the
restrictions and ceremonies of their law were not made obligatory upon the
Gentiles as a condition of church fellowship, the national peculiarities of
the Jews, which had hitherto kept them distinct from all other people, would
finally disappear from among those who received the gospel message.
The Jews had always prided themselves upon their divinely appointed
services, and many of those who had been converted to the faith of Christ
still felt that since God had once clearly outlined the Hebrew manner of
worship, it was improbable that He would ever authorize a change in any of
its specifications. They insisted that the Jewish laws and ceremonies should
be incorporated into the rites of the Christian religion. They were slow to
discern that all the sacrificial offerings had but prefigured the death of
the Son of God, in which type met antitype, and after which the rites and
ceremonies of the Mosaic dispensation were no longer binding.
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Before his conversion Paul had regarded himself as blameless "touching the
righteousness which is in the law." Philippians 3:6. But since his change of
heart he had gained a clear conception of the mission of the Saviour as the
Redeemer of the entire race, Gentile as well as Jew, and had learned the
difference between a living faith and a dead formalism. In the light of the
gospel the ancient rites and ceremonies committed to Israel had gained a new
and deeper significance. That which they shadowed forth had come to pass,
and those who were living under the gospel dispensation had been freed from
their observance. God's unchangeable law of Ten Commandments, however, Paul
still kept in spirit as well as in letter.
In the church at Antioch the consideration of the question of circumcision
resulted in much discussion and contention. Finally, the members of the
church, fearing that a division among them would be the outcome of continued
discussion, decided to send Paul and Barnabas, with some responsible men
from the church, to Jerusalem to lay the matter before the apostles and
elders. There they were to meet delegates from the different churches and
those who had come to Jerusalem to attend the approaching festivals.
Meanwhile all controversy was to cease until a final decision should be
given in general council. This decision was then to be universally accepted
by the different churches throughout the country.
On the way to Jerusalem the apostles visited the believers in the cities
through which they passed, and encouraged them by relating their experience
in the work of God and the conversion of the Gentiles.
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At Jerusalem the delegates from Antioch met the brethren of the various
churches, who had gathered for a general meeting, and to them they related
the success that had attended their ministry among the Gentiles. They then
gave a clear outline of the confusion that had resulted because certain
converted Pharisees had gone to Antioch declaring that, in order to be
saved, the Gentile converts must be circumcised and keep the law of Moses.
This question was warmly discussed in the assembly. Intimately connected
with the question of circumcision were several others demanding careful
study. One was the problem as to what attitude should be taken toward the
use of meats offered to idols. Many of the Gentile converts were living
among ignorant and superstitious people who made frequent sacrifices and
offerings to idols. The priests of this heathen worship carried on an
extensive merchandise with the offerings brought to them, and the Jews
feared that the Gentile converts would bring Christianity into disrepute by
purchasing that which had been offered to idols, thereby sanctioning, in
some measure, idolatrous customs.
Again, the Gentiles were accustomed to eat the flesh of animals that has
been strangled, while the Jews had been divinely instructed that when beasts
were killed for food, particular care was to be taken that the blood should
flow from the body; otherwise the meat would not be regarded as wholesome.
God had given these injunctions to the Jews for the purpose of preserving
their health. The Jews regarded it as sinful to use blood as an article of
diet. They held that the blood was the life, and that the shedding of blood
was in consequence of sin.
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The Gentiles, on the contrary, practiced catching the blood that flowed from
the sacrificial victim and using it in the preparation of food. The Jews
could not believe that they ought to change the customs they had adopted
under the special direction of God. Therefore, as things then stood, if Jew
and Gentile should attempt to eat at the same table, the former would be
shocked and outraged by the latter.
The Gentiles, and especially the Greeks, were extremely licentious, and
there was danger that some, unconverted in heart, would make a profession of
faith without renouncing their evil practices. The Jewish Christians could
not tolerate the immorality that was not even regarded as criminal by the
heathen. The Jews therefore held it as highly proper that circumcision and
the observance of the ceremonial law should be enjoined on the Gentile
converts as a test of their sincerity and devotion. This, they believed,
would prevent the addition to the church of those who, adopting the faith
without true conversion of heart, might afterward bring reproach upon the
cause by immorality and excess.
The various points involved in the settlement of the main question at issue
seemed to present before the council insurmountable difficulties. But the
Holy Spirit had, in reality, already settled this question, upon the
decision of which seemed to depend the prosperity, if not the very
existence, of the Christian church.
"When there had been much disputing, Peter rose up, and said unto them, Men
and brethren, ye know how that a good while ago God made choice among us,
that the Gentiles by my mouth should hear the word of the gospel, and
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believe." He reasoned that the Holy Spirit had decided the matter under
dispute by descending with equal power upon the uncircumcised Gentiles and
the circumcised Jews. He recounted his vision, in which God had presented
before him a sheet filled with all manner of four-footed beasts and had
bidden him kill and eat. When he refused, affirming that he had never eaten
that which was common or unclean, the answer had been, "What God hath
cleansed, that call not thou common." Acts 10:15.
Peter related the plain interpretation of these words, which was given him
almost immediately in his summons to go to the centurion and instruct him in
the faith of Christ. This message showed that God was no respecter of
persons, but accepted and acknowledged all who feared Him. Peter told of his
astonishment when, in speaking the words of truth to those assembled at the
home of Cornelius, he witnessed the Holy Spirit taking possession of his
hearers, Gentiles as well as Jews. The same light and glory that was
reflected upon the circumcised Jews shone also upon the faces of the
uncircumcised Gentiles. This was God's warning that Peter was not to regard
one as inferior to the other, for the blood of Christ could cleanse from all
uncleanness.
Once before, Peter had reasoned with his brethren concerning the conversion
of Cornelius and his friends, and his fellowship with them. As he on that
occasion related how the Holy Spirit fell on the Gentiles he declared,
"Forasmuch then as God gave them the like gift as He did unto us, who
believed on the Lord Jesus Christ; what was I, that I could withstand God?"
Acts 11:17. Now, with equal fervor and force, he said: "God, which knoweth
the hearts,
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bare them witness, giving them the Holy Ghost, even as He did unto us; and
put no difference between us and them, purifying their hearts by faith. Now
therefore why tempt ye God, to put a yoke upon the neck of the disciples,
which neither our fathers nor we were able to bear?" This yoke was not the
law of Ten Commandments, as some who oppose the binding claims of the law
assert; Peter here referred to the law of ceremonies, which was made null
and void by the crucifixion of Christ.
Peter's address brought the assembly to a point where they could listen with
patience to Paul and Barnabas, who related their experience in working for
the Gentiles. "All the multitude kept silence, and gave audience to Barnabas
and Paul, declaring what miracles and wonders God had wrought among the
Gentiles by them."
James also bore his testimony with decision, declaring that it was God's
purpose to bestow upon the Gentiles the same privileges and blessings that
had been granted to the Jews.
The Holy Spirit saw good not to impose the ceremonial law on the Gentile
converts, and the mind of the apostles regarding this matter was as the mind
of the Spirit of God. James presided at the council, and his final decision
was, "Wherefore my sentence is, that we trouble not them, which from among
the Gentiles are turned to God."
This ended the discussion. In this instance we have a refutation of the
doctrine held by the Roman Catholic Church that Peter was the head of the
church. Those who, as popes, have claimed to be his successors, have no
Scriptural foundation for their pretensions. Nothing in the life of Peter
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gives sanction to the claim that he was elevated above his brethren as the
vicegerent of the Most High. If those who are declared to be the successors
of Peter had followed his example, they would always have been content to
remain on an equality with their brethren.
In this instance James seems to have been chosen as the one to announce the
decision arrived at by the council. It was his sentence that the ceremonial
law, and especially the ordinance of circumcision, should not be urged upon
the Gentiles, or even recommended to them. James sought to impress the minds
of his brethren with the fact that, in turning to God, the Gentiles had made
a great change in their lives and that much caution should be used not to
trouble them with perplexing and doubtful questions of minor importance,
lest they be discouraged in following Christ.
The Gentile converts, however, were to give up the customs that were
inconsistent with the principles of Christianity. The apostles and elders
therefore agreed to instruct the Gentiles by letter to abstain from meats
offered to idols, from fornication, from things strangled, and from blood.
They were to be urged to keep the commandments and to lead holy lives. They
were also to be assured that the men who had declared circumcision to be
binding were not authorized to do so by the apostles.
Paul and Barnabas were recommended to them as men who had hazarded their
lives for the Lord. Judas and Silas were sent with these apostles to declare
to the Gentiles by word of mouth the decision of the council: "It seemed
good to the Holy Ghost, and to us, to lay upon you no greater
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burden than these necessary things; that ye abstain from meats offered to
idols, and from blood, and from things strangled, and from fornication: from
which if ye keep yourselves, ye shall do well." The four servants of God
were sent to Antioch with the epistle and message that was to put an end to
all controversy; for it was the voice of the highest authority upon the
earth.
The council which decided this case was composed of apostles and teachers
who had been prominent in raising up the Jewish and Gentile Christian
churches, with chosen delegates from various places. Elders from Jerusalem
and deputies from Antioch were present, and the most influential churches
were represented. The council moved in accordance with the dictates of
enlightened judgment, and with the dignity of a church established by the
divine will. As a result of their deliberations they all saw that God
Himself had answered the question at issue by bestowing upon the Gentiles
the Holy Ghost; and they realized that it was their part to follow the
guidance of the Spirit.
The entire body of Christians was not called to vote upon the question. The
"apostles and elders," men of influence and judgment, framed and issued the
decree, which was thereupon generally accepted by the Christian churches.
Not all, however, were pleased with the decision; there was a faction of
ambitious and self-confident brethren who disagreed with it. These men
assumed to engage in the work on their own responsibility. They indulged in
much murmuring and faultfinding, proposing new plans and seeking to pull
down the work of the men whom God had ordained to teach the gospel message.
From the first the church has
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had such obstacles to meet and ever will have till the close of time.
Jerusalem was the metropolis of the Jews, and it was there that the greatest
exclusiveness and bigotry were found. The Jewish Christians living within
sight of the temple naturally allowed their minds to revert to the peculiar
privileges of the Jews as a nation. When they saw the Christian church
departing from the ceremonies and traditions of Judaism, and perceived that
the peculiar sacredness with which the Jewish customs had been invested
would soon be lost sight of in the light of the new faith, many grew
indignant with Paul as the one who had, in a large measure, caused this
change. Even the disciples were not all prepared to accept willingly the
decision of the council. Some were zealous for the ceremonial law, and they
regarded Paul with disfavor because they thought that his principles in
regard to the obligations of the Jewish law were lax.
The broad and far-reaching decisions of the general council brought
confidence into the ranks of the Gentile believers, and the cause of God
prospered. In Antioch the church was favored with the presence of Judas and
Silas, the special messengers who had returned with the apostles from the
meeting in Jerusalem. "Being prophets also themselves," Judas and Silas,
"exhorted the brethren with many words, and confirmed them." These godly men
tarried in Antioch for a time. "Paul also and Barnabas continued in Antioch,
teaching and preaching the word of the Lord, with many others also."
When Peter, at a later date, visited Antioch, he won the confidence of many
by his prudent conduct toward the
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Gentile converts. For a time he acted in accordance with the light given
from heaven. He so far overcame his natural prejudice as to sit at table
with the Gentile converts. But when certain Jews who were zealous for the
ceremonial law, came from Jerusalem, Peter injudiciously changed his
deportment toward the converts from paganism. A number of the Jews
"dissembled likewise with him; insomuch that Barnabas also was carried away
with their dissimulation." This revelation of weakness on the part of those
who had been respected and loved as leaders, left a most painful impression
on the minds of the Gentile believers. The church was threatened with
division. But Paul, who saw the subverting influence of the wrong done to
the church through the double part acted by Peter, openly rebuked him for
thus disguising his true sentiments. In the presence of the church, Paul
inquired of Peter, "If thou, being a Jew, livest after the manner of
Gentiles, and not as do the Jews, why compellest thou the Gentiles to live
as do the Jews?" Galatians 2:13, 14.
Peter saw the error into which he had fallen, and immediately set about
repairing the evil that had been wrought, so far as was in his power. God,
who knows the end from the beginning, permitted Peter to reveal this
weakness of character in order that the tried apostle might see that there
was nothing in himself whereof he might boast. Even the best of men, if left
to themselves, will err in judgment. God also saw that in time to come some
would be so deluded as to claim for Peter and his pretended successors the
exalted prerogatives that belong to God alone. And this record of
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the apostle's weakness was to remain as a proof of his fallibility and of
the fact that he stood in no way above the level of the other apostles.
The history of this departure from right principles stands as a solemn
warning to men in positions of trust in the cause of God, that they may not
fail in integrity, but firmly adhere to principle. The greater the
responsibilities placed upon the human agent, and the larger his
opportunities to dictate and control, the more harm he is sure to do if he
does not carefully follow the way of the Lord and labor in harmony with the
decisions arrived at by the general body of believers in united council.
After all Peter's failures; after his fall and restoration, his long course
of service, his intimate acquaintance with Christ, his knowledge of the
Saviour's straightforward practice of right principles; after all the
instruction he had received, all the gifts and knowledge and influence he
had gained by preaching and teaching the word--is it not strange that he
should dissemble and evade the principles of the gospel through fear of man,
or in order to gain esteem? Is it not strange that he should waver in his
adherence to right? May God give every man a realization of his
helplessness, his inability to steer his own vessel straight and safe into
the harbor.
In his ministry, Paul was often compelled to stand alone. He was specially
taught of God and dared make no concessions that would involve principle. At
times the burden was heavy, but Paul stood firm for the right. He realized
that the church must never be brought under the control
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of human power. The traditions and maxims of men must not take the place of
revealed truth. The advance of the gospel message must not be hindered by
the prejudices and preferences of men, whatever might be their position in
the church.
Paul had dedicated himself and all his powers to the service of God. He had
received the truths of the gospel direct from heaven, and throughout his
ministry he maintained a vital connection with heavenly agencies. He had
been taught by God regarding the binding of unnecessary burdens upon the
Gentile Christians; thus when the Judaizing believers introduced into the
Antioch church the question of circumcision, Paul knew the mind of the
Spirit of God concerning such teaching and took a firm and unyielding
position which brought to the churches freedom from Jewish rites and
ceremonies.
Notwithstanding the fact that Paul was personally taught by God, he had no
strained ideas of individual responsibility. While looking to God for direct
guidance, he was ever ready to recognize the authority vested in the body of
believers united in church fellowship. He felt the need of counsel, and when
matters of importance arose, he was glad to lay these before the church and
to unite with his brethren in seeking God for wisdom to make right
decisions. Even "the spirits of the prophets," he declared, "are subject to
the prophets. For God is not the author of confusion, but of peace, as in
all churches of the saints." 1 Corinthians 14:32,
33. With Peter, he taught that all united in church capacity
should be "subject one to another." 1 Peter 5:5.
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Chapter 20
Exalting the Cross
After spending some time in ministry at Antioch, Paul proposed to his fellow
worker that they set forth on another missionary journey. "Let us go again,"
he said to Barnabas, "and visit our brethren in every city where we have
preached the word of the Lord, and see how they do."
Both Paul and Barnabas had a tender regard for those who had recently
accepted the gospel message under their ministry, and they longed to see
them once more. This solicitude Paul never lost. Even when in distant
mission fields, far from the scene of his earlier labors, he continued to
bear upon his heart the burden of urging these converts to remain faithful,
"perfecting holiness in the fear of God."
2 Corinthians 7:1. Constantly he tried to help them to
become self-reliant, growing Christians, strong in faith, ardent in zeal,
and wholehearted in their consecration to God and to the work of advancing
His kingdom.
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Barnabas was ready to go with Paul, but wished to take with them Mark, who
had again decided to devote himself to the ministry. To this Paul objected.
He "thought not good to take . . . with them" one who during their first
missionary journey had left them in a time of need. He was not inclined to
excuse Mark's weakness in deserting the work for the safety and comforts of
home. He urged that one with so little stamina was unfitted for a work
requiring patience, self-denial, bravery, devotion, faith, and a willingness
to sacrifice, if need be, even life itself. So sharp was the contention that
Paul and Barnabas separated, the latter following out his convictions and
taking Mark with him. "So Barnabas took Mark, and sailed unto Cyprus; and
Paul chose Silas, and departed, being recommended by the brethren unto the
grace of God."
Journeying through Syria and Cilicia, where they strengthened the church,
Paul and Silas at length reached Derbe and Lystra in the province of
Lycaonia. It was at Lystra that Paul had been stoned, yet we find him again
on the scene of his former danger. He was anxious to see how those who
through his labors had accepted the gospel were enduring the test of trial.
He was not disappointed, for he found that the Lystrian believers had
remained firm in the face of violent opposition.
Here Paul again met Timothy, who had witnessed his sufferings at the close
of his first visit to Lystra and upon whose mind the impression then made
had deepened with the passing of time until he was convinced that it was his
duty to give himself fully to the work of the ministry. His
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heart was knit with the heart of Paul, and he longed to share the apostle's
labors by assisting as the way might open.
Silas, Paul's companion in labor, was a tried worker, gifted with the spirit
of prophecy; but the work to be done was so great that there was need of
training more laborers for active service. In Timothy Paul saw one who
appreciated the sacredness of the work of a minister; who was not appalled
at the prospect of suffering and persecution; and who was willing to be
taught. Yet the apostle did not venture to take the responsibility of giving
Timothy, an untried youth, a training in the gospel ministry, without first
fully satisfying himself in regard to his character and his past life.
Timothy's father was a Greek and his mother a Jewess. From a child he had
known the Scriptures. The piety that he saw in his home life was sound and
sensible. The faith of his mother and his grandmother in the sacred oracles
was to him a constant reminder of the blessing in doing God's will. The word
of God was the rule by which these two godly women had guided Timothy. The
spiritual power of the lessons that he had received from them kept him pure
in speech and unsullied by the evil influences with which he was surrounded.
Thus his home instructors had co-operated with God in preparing him to bear
burdens.
Paul saw that Timothy was faithful, steadfast, and true, and he chose him as
a companion in labor and travel. Those who had taught Timothy in his
childhood were rewarded by seeing the son of their care linked in close
fellowship with the great apostle. Timothy was a mere youth when he was
chosen by God to be a teacher, but his principles had
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been so established by his early education that he was fitted to take his
place as Paul's helper. And though young, he bore his responsibilities with
Christian meekness.
As a precautionary measure, Paul wisely advised Timothy to be
circumcised--not that God required it, but in order to remove from the minds
of the Jews that which might be an objection to Timothy's ministration. In
his work Paul was to journey from city to city, in many lands, and often he
would have opportunity to preach Christ in Jewish synagogues, as well as in
other places of assembly. If it should be known that one of his companions
in labor was uncircumcised, his work might be greatly hindered by the
prejudice and bigotry of the Jews. Everywhere the apostle met determined
opposition and severe persecution. He desired to bring to his Jewish
brethren, as well as to the Gentiles, a knowledge of the gospel, and
therefore he sought, so far as was consistent with the faith, to remove
every pretext for opposition. Yet while he conceded this much to Jewish
prejudice, he believed and taught circumcision or uncircumcision to be
nothing and the gospel of Christ everything.
Paul loved Timothy, his "own son in the faith." 1 Timothy 1:2. The great
apostle often drew the younger disciple out, questioning him in regard to
Scripture history, and as they traveled from place to place, he carefully
taught him how to do successful work. Both Paul and Silas, in all their
association with Timothy, sought to deepen the impression that had already
been made upon his mind, of the sacred, serious nature of the work of the
gospel minister.
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In his work, Timothy constantly sought Paul's advice and instruction. He did
not move from impulse, but exercised consideration and calm thought,
inquiring at every step, Is this the way of the Lord? The Holy Spirit found
in him one who could be molded and fashioned as a temple for the indwelling
of the divine Presence.
As the lessons of the Bible are wrought into the daily life, they have a
deep and lasting influence upon the character. These lessons Timothy learned
and practiced. He had no specially brilliant talents, but his work was
valuable because he used his God-given abilities in the Master's service.
His knowledge of experimental piety distinguished him from other believers
and gave him influence.
Those who labor for souls must attain to a deeper, fuller, clearer knowledge
of God than can be gained by ordinary effort. They must throw all their
energies into the work of the Master. They are engaged in a high and holy
calling, and if they gain souls for their hire they must lay firm hold upon
God, daily receiving grace and power from the Source of all blessing. "For
the grace of God that bringeth salvation hath appeared to all men, teaching
us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in this present world; looking for that blessed
hope, and the glorious appearing of the great God and our Saviour Jesus
Christ; who gave Himself for us, that He might redeem us from all iniquity,
and purify unto Himself a peculiar people, zealous of good works." Titus
2:11-14.
Before pressing forward into new territory, Paul and his companions visited
the churches that had been
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established in Pisidia and the regions round about. "As they went through
the cities, they delivered them the decrees for to keep, that were ordained
of the apostles and elders which were at Jerusalem. And so were the churches
established in the faith, and increased in number daily."
The apostle Paul felt a deep responsibility for those converted under his
labors. Above all things, he longed that they should be faithful, "that I
may rejoice in the day of Christ," he said, "that I have not run in vain,
neither labored in vain." Philippians 2:16. He trembled for the result of
his ministry. He felt that even his own salvation might be imperiled if he
should fail of fulfilling his duty and the church should fail of
co-operating with him in the work of saving souls. He knew that preaching
alone would not suffice to educate the believers to hold forth the word of
life. He knew that line upon line, precept upon precept, here a little and
there a little, they must be taught to advance in the work of Christ.
It is a universal principle that whenever one refuses to use his God-given
powers, these powers decay and perish. Truth that is not lived, that is not
imparted, loses its life-giving power, its healing virtue. Hence the
apostle's fear that he might fail of presenting every man perfect in Christ.
Paul's hope of heaven grew dim when he contemplated any failure on his part
that would result in giving the church the mold of the human instead of the
divine. His knowledge, his eloquence, his miracles, his view of eternal
scenes when caught up to the third heaven--all would be unavailing if
through unfaithfulness in his work those for whom he
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labored should fail of the grace of God. And so, by word of mouth and by
letter, he pleaded with those who had accepted Christ, to pursue a course
that would enable them to be "blameless and harmless, the sons of God,
without rebuke, in the midst of a crooked and perverse nation, . . . as
lights in the world, holding forth the word of life." Philippians 2:15, 16.
Every true minister feels a heavy responsibility for the spiritual
advancement of the believers entrusted to his care, a longing desire that
they shall be laborers together with God. He realizes that upon the faithful
performance of his God-given work depends in a large degree the well-being
of the church. Earnestly and untiringly he seeks to inspire the believers
with a desire to win souls for Christ, remembering that every addition to
the church should be one more agency for the carrying out of the plan of
redemption.
Having visited the churches in Pisidia and the neighboring region, Paul and
Silas, with Timothy, pressed on into "Phrygia and the region of Galatia,"
where with mighty power they proclaimed the glad tidings of salvation. The
Galatians were given up to the worship of idols; but, as the apostles
preached to them, they rejoiced in the message that promised freedom from
the thralldom of sin. Paul and his fellow workers proclaimed the doctrine of
righteousness by faith in the atoning sacrifice of Christ. They presented
Christ as the one who, seeing the helpless condition of the fallen race,
came to redeem men and women by living a life of obedience to God's law and
by paying the penalty of disobedience. And in the light of the cross many
who had
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never before known of the true God, began to comprehend the greatness of the
Father's love.
Thus the Galatians were taught the fundamental truths concerning "God the
Father" and "our Lord Jesus Christ, who gave Himself for our sins, that He
might deliver us from this present evil world, according to the will of God
and our Father." "By the hearing of faith" they received the Spirit of God
and became "the children of God by faith in Christ." Galatians 1:3, 4; 3:2,
26.
Paul's manner of life while among the Galatians was such that he could
afterward say, "I beseech you, be as I am." Galatians 4:12. His lips had
been touched with a live coal from off the altar, and he was enabled to rise
above bodily infirmities and to present Jesus as the sinner's only hope.
Those who heard him knew that he had been with Jesus. Endued with power from
on high, he was able to compare spiritual things with spiritual and to tear
down the strongholds of Satan. Hearts were broken by his presentation of the
love of God, as revealed in the sacrifice of His only-begotten Son, and many
were led to inquire, What must I do to be saved?
This method of presenting the gospel characterized the labors of the apostle
throughout his ministry among the Gentiles. Always he kept before them the
cross of Calvary. "We preach not ourselves," he declared in the later years
of his experience, "but Christ Jesus the Lord; and ourselves your servants
for Jesus' sake. For God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give
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the light of the knowledge of the glory of God in the face of Jesus Christ."
2 Corinthians 4:5, 6.
The consecrated messengers who in the early days of Christianity carried to
a perishing world the glad tidings of salvation, allowed no thought of
self-exaltation to mar their presentation of Christ and Him crucified. They
coveted neither authority nor pre-eminence. Hiding self in the Saviour, they
exalted the great plan of salvation, and the life of Christ, the Author and
Finisher of this plan. Christ, the same yesterday, today, and forever, was
the burden of their teaching.
If those who today are teaching the word of God, would uplift the cross of
Christ higher and still higher, their ministry would be far more successful.
If sinners can be led to give one earnest look at the cross, if they can
obtain a full view of the crucified Saviour, they will realize the depth of
God's compassion and the sinfulness of sin.
Christ's death proves God's great love for man. It is our pledge of
salvation. To remove the cross from the Christian would be like blotting the
sun from the sky. The cross brings us near to God, reconciling us to Him.
With the relenting compassion of a father's love, Jehovah looks upon the
suffering that His Son endured in order to save the race from eternal death,
and accepts us in the Beloved.
Without the cross, man could have no union with the Father. On it depends
our every hope. From it shines the light of the Saviour's love, and when at
the foot of the cross the sinner looks up to the One who died to save him,
he
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may rejoice with fullness of joy, for his sins are pardoned. Kneeling in
faith at the cross, he has reached the highest place to which man can
attain.
Through the cross we learn that the heavenly Father loves us with a love
that is infinite. Can we wonder that Paul exclaimed, "God forbid that I
should glory, save in the cross of our Lord Jesus Christ"? Galatians 6:14.
It is our privilege also to glory in the cross, our privilege to give
ourselves wholly to Him who gave Himself for us. Then, with the light that
streams from Calvary shining in our faces, we may go forth to reveal this
light to those in darkness.
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Chapter 21
In the Regions Beyond
The time had come for the gospel to be proclaimed beyond the confines of
Asia Minor. The way was preparing for Paul and his fellow workers to cross
over into Europe. At Troas, on the borders of the Mediterranean Sea, "a
vision appeared to Paul in the night: There stood a man of Macedonia, and
prayed him, saying, Come over into Macedonia, and help us."
The call was imperative, admitting of no delay. "After he had seen the
vision," declares Luke, who accompanied Paul and Silas and Timothy on the
journey across to Europe, "immediately we endeavored to go into Macedonia,
assuredly gathering that the Lord had called us for to preach the gospel
unto them. Therefore loosing from Troas, we came with a straight course to
Samothracia, and the next day to Neapolis; and from thence to Philippi,
which is the chief city of that part of Macedonia, and a colony."
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"On the Sabbath," Luke continues, "we went out of the city by a riverside,
where prayer was wont to be made; and we sat down, and spake unto the women
which resorted thither. And a certain woman named Lydia, a seller of purple,
of the city of Thyatira, which worshiped God, heard us: whose heart the Lord
opened." Lydia received the truth gladly. She and her household were
converted and baptized, and she entreated the apostles to make her house
their home.
As the messengers of the cross went about their work of teaching, a woman
possessed of a spirit of divination followed them, crying, "These men are
the servants of the most high God, which show unto us the way of salvation.
And this did she many days."
This woman was a special agent of Satan and had brought to her masters much
gain by soothsaying. Her influence had helped to strengthen idolatry. Satan
knew that his kingdom was being invaded, and he resorted to this means of
opposing the work of God, hoping to mingle his sophistry with the truths
taught by those who were proclaiming the gospel message. The words of
recommendation uttered by this woman were an injury to the cause of truth,
distracting the minds of the people from the teachings of the apostles and
bringing disrepute upon the gospel, and by them many were led to believe
that the men who spoke with the Spirit and power of God were actuated by the
same spirit as this emissary of Satan.
For some time the apostles endured this opposition; then under the
inspiration of the Holy Ghost Paul commanded the evil spirit to leave the
woman. Her immediate silence
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testified that the apostles were the servants of God and that the demon had
acknowledged them to be such and had obeyed their command.
Dispossessed of the evil spirit and restored to her right mind, the woman
chose to become a follower of Christ. Then her masters were alarmed for
their craft. They saw that all hope of receiving money from her divinations
and soothsayings was at an end and that their source of income would soon be
entirely cut off if the apostles were allowed to continue the work of the
gospel.
Many others in the city were interested in gaining money through satanic
delusions, and these, fearing the influence of a power that could so
effectually stop their work, raised a mighty cry against the servants of
God. They brought the apostles before the magistrates with the charge:
"These men, being Jews, do exceedingly trouble our city, and teach customs,
which are not lawful for us to receive, neither to observe, being Romans."
Stirred by a frenzy of excitement, the multitude rose against the disciples.
A mob spirit prevailed and was sanctioned by the authorities, who tore the
outer garments from the apostles and commanded that they should be scourged.
"And when they had laid many stripes upon them, they cast them into prison,
charging the jailer to keep them safely: who, having received such a charge,
thrust them into the inner prison, and made their feet fast in the stocks."
The apostles suffered extreme torture because of the painful position in
which they were left, but they did not murmur. Instead, in the utter
darkness and desolation of the
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dungeon, they encouraged each other by words of prayer and sang praises to
God because they were found worthy to suffer shame for His sake. Their
hearts were cheered by a deep and earnest love for the cause of their
Redeemer. Paul thought of the persecution he had been instrumental in
bringing upon the disciples of Christ, and he rejoiced that his eyes had
been opened to see, and his heart to feel, the power of the glorious truths
which once he despised.
With astonishment the other prisoners heard the sound of prayer and singing
issuing from the inner prison. They had been accustomed to hear shrieks and
moans, cursing and swearing, breaking the silence of the night; but never
before had they heard words of prayer and praise ascending from that gloomy
cell. Guards and prisoners marveled and asked themselves who these men could
be, who, cold, hungry, and tortured, could yet rejoice.
Meanwhile the magistrates returned to their homes, congratulating themselves
that by prompt and decisive measures they had quelled a tumult. But on the
way they heard further particulars concerning the character and work of the
men they had sentenced to scourging and imprisonment. They saw the woman who
had been freed from satanic influence and were struck by the change in her
countenance and demeanor. In the past she had caused the city much trouble;
now she was quiet and peaceable. As they realized that in all probability
they had visited upon two innocent men the rigorous penalty of the Roman law
they were indignant with themselves and decided that in the morning they
would command that the apostles be privately released and
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escorted from the city, beyond the danger of violence from the mob.
But while men were cruel and vindictive, or criminally negligent of the
solemn responsibilities devolving upon them, God had not forgotten to be
gracious to His servants. All heaven was interested in the men who were
suffering for Christ's sake, and angels were sent to visit the prison. At
their tread the earth trembled. The heavily bolted prison doors were thrown
open; the chains and fetters fell from the hands and feet of the prisoners;
and a bright light flooded the prison.
The keeper of the jail had heard with amazement the prayers and songs of the
imprisoned apostles. When they were led in, he had seen their swollen and
bleeding wounds, and had himself caused their feet to be fastened in the
stocks. He had expected to hear from them bitter groans and imprecations,
but he heard instead songs of joy and praise. With these sounds in his ears
the jailer had fallen into a sleep from which he was awakened by the
earthquake and the shaking of the prison walls.
Starting up in alarm, he saw with dismay that all the prison doors were
open, and the fear flashed upon him that the prisoners had escaped. He
remembered with what explicit charge Paul and Silas had been entrusted to
his care the night before, and he was certain that death would be the
penalty of his apparent unfaithfulness. In the bitterness of his spirit he
felt that it was better for him to die by his own hand than to submit to a
disgraceful execution. Drawing his sword, he was about to kill himself, when
Paul's
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voice was heard in the words of cheer, "Do thyself no harm: for we are all
here." Every man was in his place, restrained by the power of God exerted
through one fellow prisoner.
The severity with which the jailer had treated the apostles had not aroused
their resentment. Paul and Silas had the spirit of Christ, not the spirit of
revenge. Their hearts, filled with the love of the Saviour, had no room for
malice against their persecutors.
The jailer dropped his sword and, calling for lights, hastened into the
inner dungeon. He would see what manner of men these were who repaid with
kindness the cruelty with which they had been treated. Reaching the place
where the apostles were, and casting himself before them, he asked their
forgiveness. Then, bringing them out into the open court, he inquired,
"Sirs, what must I do to be saved?"
The jailer had trembled as he beheld the wrath of God manifested in the
earthquake; when he thought that the prisoners had escaped he had been ready
to die by his own hand; but now all these things seemed of little
consequence compared with the new, strange dread that agitated his mind, and
his desire to possess the tranquillity and cheerfulness shown by the
apostles under suffering and abuse. He saw in their countenances the light
of heaven; he knew that God had interposed in a miraculous manner to save
their lives; and with peculiar force the words of the spirit-possessed woman
came to his mind: "These men are the servants of the most high God, which
show unto us the way of salvation.
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With deep humility he asked the apostles to show him the way of life.
"Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house,"
they answered; and "they spake unto him the word of the Lord, and to all
that were in his house." The jailer then washed the wounds of the apostles
and ministered to them, after which he was baptized by them, with all his
household. A sanctifying influence diffused itself among the inmates of the
prison, and the minds of all were opened to listen to the truths spoken by
the apostles. They were convinced that the God whom these men served had
miraculously released them from bondage.
The citizens of Philippi had been greatly terrified by the earthquake, and
when in the morning the officers of the prison told the magistrates of what
had occurred during the night, they were alarmed and sent the sergeants to
liberate the apostles. But Paul declared, "They have beaten us openly
uncondemned, being Romans, and have cast us into prison; and now do they
thrust us out privily? nay verily; but let them come themselves and fetch us
out."
The apostles were Roman citizens, and it was unlawful to scourge a Roman,
save for the most flagrant crime, or to deprive him of his liberty without a
fair trial. Paul and Silas had been publicly imprisoned, and they now
refused to be privately released without the proper explanation on the part
of the magistrates.
When this word was brought to the authorities, they were alarmed for fear
that the apostles would complain to the emperor, and going at once to the
prison, they apologized
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to Paul and Silas for the injustice and cruelty done them and personally
conducted them out of the prison, entreating them to depart from the city.
The magistrates feared the apostles' influence over the people, and they
also feared the Power that had interposed in behalf of these innocent men.
Acting upon the instruction given by Christ, the apostles would not urge
their presence where it was not desired. "They went out of the prison, and
entered into the house of Lydia: and when they had seen the brethren, they
comforted them, and departed."
The apostles did not regard as in vain their labors in Philippi. They had
met much opposition and persecution; but the intervention of Providence in
their behalf, and the conversion of the jailer and his household, more than
atoned for the disgrace and suffering they had endured. The news of their
unjust imprisonment and miraculous deliverance became known through all that
region, and this brought the work of the apostles to the notice of a large
number who otherwise would not have been reached.
Paul's labors at Philippi resulted in the establishment of a church whose
membership steadily increased. His zeal and devotion, and, above all, his
willingness to suffer for Christ's sake, exerted a deep and lasting
influence upon the converts. They prized the precious truths for which the
apostles had sacrificed so much, and gave themselves with wholehearted
devotion to the cause of their Redeemer.
That this church did not escape persecution is shown by an expression in
Paul's letter to them. He says, "Unto you
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it is given in the behalf of Christ, not only to believe on Him, but also to
suffer for His sake; having the same conflict which ye saw in me." Yet such
was their steadfastness in the faith that he declares, "I thank my God upon
every remembrance of you, always in every prayer of mine for you all making
request with joy, for your fellowship in the gospel from the first day until
now." Philippians 1:29,
30, 3-5.
Terrible is the struggle that takes place between the forces of good and of
evil in important centers where the messengers of truth are called upon to
labor. "We wrestle not against flesh and blood," declares Paul, "but against
principalities, against powers, against the rulers of the darkness of this
world." Ephesians 6:12. Till the close of time there will be a conflict
between the church of God and those who are under the control of evil
angels.
The early Christians were often called to meet the powers of darkness face
to face. By sophistry and by persecution the enemy endeavored to turn them
from the true faith. At the present time, when the end of all things earthly
is rapidly approaching, Satan is putting forth desperate efforts to ensnare
the world. He is devising many plans to occupy minds and to divert attention
from the truths essential to salvation. In every city his agencies are
busily organizing into parties those who are opposed to the law of God. The
archdeceiver is at work to introduce elements of confusion and rebellion,
and men are being fired with a zeal that is not according to knowledge.
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Wickedness is reaching a height never before attained, and yet many
ministers of the gospel are crying, "Peace and safety." But God's faithful
messengers are to go steadily forward with their work. Clothed with the
panoply of heaven, they are to advance fearlessly and victoriously, never
ceasing their warfare until every soul within their reach shall have
received the message of truth for this time.
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Chapter 22
Thessalonica
After leaving Philippi, Paul and Silas made their way to Thessalonica. Here
they were given the privilege of addressing large congregations in the
Jewish synagogue. Their appearance bore evidence of the shameful treatment
they had recently received, and necessitated an explanation of what had
taken place. This they made without exalting themselves, but magnified the
One who had wrought their deliverance.
In preaching to the Thessalonians, Paul appealed to the Old Testament
prophecies concerning the Messiah. Christ in His ministry had opened the
minds of His disciples to these prophecies; "beginning at Moses and all the
prophets, He expounded unto them in all the Scriptures the things concerning
Himself." Luke 24:27. Peter in preaching Christ had produced his evidence
from the Old Testament. Stephen had pursued the same course. And Paul also
in his ministry appealed to the scriptures foretelling the birth,
sufferings,
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death, resurrection, and ascension of Christ. By the inspired testimony of
Moses and the prophets he clearly proved the identity of Jesus of Nazareth
with the Messiah and showed that from the days of Adam it was the voice of
Christ which had been speaking through patriarchs and prophets.
Plain and specific prophecies had been given regarding the appearance of the
Promised One. To Adam was given an assurance of the coming of the Redeemer.
The sentence pronounced on Satan, "I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise thy head, and thou
shalt bruise his heel" (Genesis 3:15), was to our first parents a promise of
the redemption to be wrought out through Christ.
To Abraham was given the promise that of his line of Saviour of the world
should come: "In thy seed shall all the nations of the earth be blessed."
"He saith not, And to seeds, as of many; but as of one, And to thy seed,
which is Christ." Genesis 22:18; Galatians 3:16.
Moses, near the close of his work as a leader and teacher of Israel, plainly
prophesied of the Messiah to come. "The Lord thy God," he declared to the
assembled hosts of Israel, "will raise up unto thee a Prophet from the midst
of thee, of thy brethren, like unto me; unto Him ye shall hearken." And
Moses assured the Israelites that God Himself had revealed this to him while
in Mount Horeb, saying, "I will raise them up a Prophet from among their
brethren, like unto thee, and will put My words in His mouth; and He shall
speak unto them all that I shall command Him." Deuteronomy 18:15, 18.
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The Messiah was to be of the royal line, for in the prophecy uttered by
Jacob the Lord said, "The scepter shall not depart from Judah, nor a
lawgiver from between his feet, until Shiloh come; and unto Him shall the
gathering of the people be." Genesis 49:10.
Isaiah prophesied: "There shall come forth a rod out of the stem of Jesse,
and a Branch shall grow out of his roots." "Incline your ear, and come unto
Me: hear, and your soul shall live; and I will make an everlasting covenant
with you, even the sure mercies of David. Behold, I have given Him for a
witness to the people, a leader and commander to the people. Behold, thou
shalt call a nation that thou knowest not, and nations that knew not thee
shall run unto thee because of the Lord thy God, and for the Holy One of
Israel; for He hath glorified thee." Isaiah 11:1; 55:3-5.
Jeremiah also bore witness of the coming Redeemer as a Prince of the house
of David: "Behold, the days come, saith the Lord, that I will raise unto
David a righteous Branch, and a King shall reign and prosper, and shall
execute judgment and justice in the earth. In His days Judah shall be saved,
and Israel shall dwell safely: and this is His name whereby He shall be
called, The Lord Our Righteousness." And again: "Thus saith the Lord: David
shall never want a man to sit upon the throne of the house of Israel;
neither shall the priests the Levites want a man before Me to offer burnt
offerings, and to kindle meat offerings, and to do sacrifice continually."
Jeremiah 23:5, 6; 33:17, 18.
Even the birthplace of the Messiah was foretold: "Thou, Bethlehem Ephratah,
though thou be little among the thousands
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of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in
Israel; whose goings forth have been from of old, from everlasting." Micah
5:2.
The work that the Saviour was to do on the earth had been fully outlined:
"The Spirit of the Lord shall rest upon Him, the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit of knowledge and
of the fear of the Lord; and shall make Him of quick understanding in the
fear of the Lord." The One thus anointed was "to preach good tidings unto
the meek; . . . to bind up the brokenhearted, to proclaim liberty to the
captives, and the opening of the prison to them that are bound; to proclaim
the acceptable year of the Lord, and the day of vengeance of our God; to
comfort all that mourn; to appoint unto them that mourn in Zion, to give
unto them beauty for ashes, the oil of joy for mourning, the garment of
praise for the spirit of heaviness; that they might be called trees of
righteousness, the planting of the Lord, that He might be glorified." Isaiah
11:2, 3; 61:1-3.
"Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I
have put My Spirit upon Him: He shall bring forth judgment to the Gentiles.
He shall not cry, nor lift up, nor cause His voice to be heard in the
street. A bruised reed shall He not break, and the smoking flax shall He not
quench: He shall bring forth judgment unto truth. He shall not fail nor be
discouraged, till He have set judgment in the earth: and the isles shall
wait for His law." Isaiah 42:1-4.
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With convincing power Paul reasoned from the Old Testament Scriptures that
"Christ must needs have suffered, and risen again from the dead." Had not
Micah prophesied, "They shall smite the Judge of Israel with a rod upon the
cheek"? Micah 5:1. And had not the Promised One, through Isaiah, prophesied
of Himself, "I gave My back to the smiters, and My cheeks to them that
plucked off the hair: I hid not My face from shame and spitting"? Isaiah
50:6. Through the psalmist Christ had foretold the treatment that He should
receive from men: "I am . . . a reproach of men, and despised of the people.
All they that see Me laugh Me to scorn: they shoot out the lip, they shake
the head, saying, He trusted on the Lord that He would deliver Him: let Him
deliver Him, seeing He delighted in Him." "I may tell all My bones: they
look and stare upon Me. They part My garments among them, and cast lots upon
My vesture." "I am become a stranger unto My brethren, and an alien unto My
mother's children. For the zeal of Thine house hath eaten Me up; and the
reproaches of them that reproached Thee are fallen upon Me." "Reproach hath
broken My heart; and I am full of heaviness: and I looked for some to take
pity, but there was none; and for comforters, but I found none." Psalms
22:6-8,
17, 18; 69:8, 9, 20.
How unmistakably plain were Isaiah's prophecies of Christ's sufferings and
death! "Who hath believed our report? "the prophet inquires, "and to whom is
the arm of the Lord revealed? For He shall grow up before Him as a
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tender plant, and as a root out of a dry ground: He hath no form nor
comeliness; and when we shall see Him, there is no beauty that we should
desire Him. He is despised and rejected of men; a man of sorrows, and
acquainted with grief: and we hid as it were our faces from Him; He was
despised, and we esteemed Him not.
"Surely He hath borne our griefs, and carried our sorrows: yet we did esteem
Him stricken, smitten of God, and afflicted. But He was wounded for our
transgressions, He was bruised for our iniquities: the chastisement of our
peace was upon Him; and with His stripes we are healed.
"All we like sheep have gone astray; we have turned everyone to his own way;
and the Lord hath laid on Him the iniquity of us all. He was oppressed, and
he was afflicted, yet He opened not His mouth: He is brought as a lamb to
the slaughter, and as a sheep before her shearers is dumb, so He openeth not
His mouth. He was taken from prison and from judgment: and who shall declare
His generation? for He was cut off out of the land of the living: for the
transgression of my people was He stricken." Isaiah 53:1-8.
Even the manner of His death had been shadowed forth. As the brazen serpent
had been uplifted in the wilderness, so was the coming Redeemer to be lifted
up, "that whosoever believeth in Him should not perish, but have everlasting
life." John 3:16.
"One shall say unto Him, What are these wounds in Thine hands? Then He shall
answer, Those with which I was wounded in the house of My friends."
Zechariah 13:6.
"He made His grave with the wicked, and with the rich
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in His death; because He had done no violence, neither was any deceit in His
mouth. Yet it pleased the Lord to bruise Him; He hath put Him to grief."
Isaiah 53:9, 10.
But He who was to suffer death at the hands of evil men was to rise again as
a conqueror over sin and the grave. Under the inspiration of the Almighty
the Sweet Singer of Israel had testified of the glories of the resurrection
morn. "My flesh also," he joyously proclaimed, "shall rest in hope. For Thou
wilt not leave My soul in hell [the grave]; neither wilt Thou suffer Thine
Holy One to see corruption." Psalm 16:9, 10.
Paul showed how closely God had linked the sacrificial service with the
prophecies relating to the One who was to be "brought as a lamb to the
slaughter." The Messiah was to give His life as "an offering for sin."
Looking down through the centuries to the scenes of the Saviour's atonement,
the prophet Isaiah had testified that the Lamb of God "poured out His soul
unto death: and He was numbered with the transgressors; and He bare the sin
of many, and made intercession for the transgressors." Isaiah 53:7, 10, 12.
The Saviour of prophecy was to come, not as a temporal king, to deliver the
Jewish nation from earthly oppressors, but as a man among men, to live a
life of poverty and humility, and at last to be despised, rejected, and
slain. The Saviour foretold in the Old Testament Scriptures was to offer
Himself as a sacrifice in behalf of the fallen race, thus fulfilling every
requirement of the broken law. In Him the sacrificial types were to meet
their antitype, and His
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death on the cross was to lend significance to the entire Jewish economy.
Paul told the Thessalonian Jews of his former zeal for the ceremonial law
and of his wonderful experience at the gate of Damascus. Before his
conversion he had been confident in a hereditary piety, a false hope. His
faith had not been anchored in Christ; he had trusted instead in forms and
ceremonies. His zeal for the law had been disconnected from faith in Christ
and was of no avail. While boasting that he was blameless in the performance
of the deeds of the law, he had refused the One who made the law of value.
But at the time of his conversion all had been changed. Jesus of Nazareth,
whom he had been persecuting in the person of His saints, appeared before
him as the promised Messiah. The persecutor saw Him as the Son of God, the
one who had come to the earth in fulfillment of the prophecies and who in
His life had met every specification of the Sacred Writings.
As with holy boldness Paul proclaimed the gospel in the synagogue at
Thessalonica, a flood of light was thrown upon the true meaning of the rites
and ceremonies connected with the tabernacle service. He carried the minds
of his hearers beyond the earthly service and the ministry of Christ in the
heavenly sanctuary, to the time when, having completed His mediatorial work,
Christ would come again in power and great glory, and establish His kingdom
on the earth. Paul was a believer in the second coming of Christ; so clearly
and forcibly did he present the truths concerning this event, that upon the
minds of many who
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heard there was made an impression which never wore away.
For three successive Sabbaths Paul preached to the Thessalonians, reasoning
with them from the Scriptures regarding the life, death, resurrection,
office work, and future glory of Christ, the "Lamb slain from the foundation
of the world." Revelation 13:8. He exalted Christ, the proper understanding
of whose ministry is the key that unlocks the Old Testament Scriptures,
giving access to their rich treasures.
As the truths of the gospel were thus proclaimed in Thessalonica with mighty
power, the attention of large congregations was arrested. "Some of them
believed, and consorted with Paul and Silas; and of the devout Greeks a
great multitude, and of the chief women not a few."
As in the places formerly entered, the apostles met with determined
opposition. "The Jews which believed not" were "moved with envy." These Jews
were not then in favor with the Roman power, because, not long before, they
had raised an insurrection in Rome. They were looked upon with suspicion,
and their liberty was in a measure restricted. They now saw an opportunity
to take advantage of circumstances to re-establish themselves in favor and
at the same time to throw reproach upon the apostles and the converts to
Christianity.
This they set about doing by uniting with "certain lewd fellows of the baser
sort," by which means they succeeded in setting "all the city on an uproar."
In the hope of finding the apostles, they "assaulted the house of Jason;"
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but they could find neither Paul nor Silas. And "when they found them not,"
the mob in their mad disappointment "drew Jason and certain brethren unto
the rulers of the city, crying, These that have turned the world upside down
are come hither also; whom Jason hath received: and these all do contrary to
the decrees of Caesar, saying that there is another king, one Jesus."
As Paul and Silas were not to be found, the magistrates put the accused
believers under bonds to keep the peace. Fearing further violence, "the
brethren immediately sent away Paul and Silas by night unto Berea."
Those who today teach unpopular truths need not be discouraged if at times
they meet with no more favorable reception, even from those who claim to be
Christians, than did Paul and his fellow workers from the people among whom
they labored. The messengers of the cross must arm themselves with
watchfulness and prayer, and move forward with faith and courage, working
always in the name of Jesus. They must exalt Christ as man's mediator in the
heavenly sanctuary, the One in whom all the sacrifices of the Old Testament
dispensation centered, and through whose atoning sacrifice the transgressors
of God's law may find peace and pardon.
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Chapter 23
Berea and Athens
At Berea Paul found Jews who were willing to investigate the truths he
taught. Luke's record declares of them: "These were more noble than those in
Thessalonica, in that they received the word with all readiness of mind, and
searched the Scriptures daily, whether those things were so. Therefore many
of them believed; also of honorable women which were Greeks, and of men, not
a few."
The minds of the Bereans were not narrowed by prejudice. They were willing
to investigate the truthfulness of the doctrines preached by the apostles.
They studied the Bible, not from curiosity, but in order that they might
learn what had been written concerning the promised Messiah. Daily they
searched the inspired records, and as they compared scripture with
scripture, heavenly angels were beside them, enlightening their minds and
impressing their hearts.
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Wherever the truths of the gospel are proclaimed, those who honestly desire
to do right are led to a diligent searching of the Scriptures. If, in the
closing scenes of this earth's history, those to whom testing truths are
proclaimed would follow the example of the Bereans, searching the Scriptures
daily, and comparing with God's word the messages brought them, there would
today be a large number loyal to the precepts of God's law, where now there
are comparatively few. But when unpopular Bible truths are presented, many
refuse to make this investigation. Though unable to controvert the plain
teachings of Scripture, they yet manifest the utmost reluctance to study the
evidences offered. Some assume that even if these doctrines are indeed true,
it matters little whether or not they accept the new light, and they cling
to pleasing fables which the enemy uses to lead souls astray. Thus their
minds are blinded by error, and they become separated from heaven.
All will be judged according to the light that has been given. The Lord
sends forth His ambassadors with a message of salvation, and those who hear
He will hold responsible for the way in which they treat the words of His
servants. Those who are sincerely seeking for truth will make a careful
investigation, in the light of God's word, of the doctrines presented to
them.
The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the
apostles, and not content with having driven them from their own city,
followed them to Berea and aroused against them the excitable passions of
the lower class. Fearing that violence would be done to Paul if he
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remained there, the brethren sent him to Athens, accompanied by some of the
Bereans who had newly accepted the faith.
Thus persecution followed the teachers of truth from city to city. The
enemies of Christ could not prevent the advancement of the gospel, but they
succeeded in making the work of the apostles exceedingly hard. Yet in the
face of opposition and conflict, Paul pressed steadily forward, determined
to carry out the purpose of God as revealed to him in the vision at
Jerusalem: "I will send thee far hence unto the Gentiles." Acts 22:21.
Paul's hasty departure from Berea deprived him of the opportunity he had
anticipated of visiting the brethren at Thessalonica.
On arriving at Athens, the apostle sent the Berean brethren back with a
message to Silas and Timothy to join him immediately. Timothy had come to
Berea prior to Paul's departure, and with Silas had remained to carry on the
work so well begun there, and to instruct the new converts in the principles
of the faith.
The city of Athens was the metropolis of heathendom. Here Paul did not meet
with an ignorant, credulous populace, as at Lystra, but with a people famous
for their intelligence and culture. Everywhere statues of their gods and of
the deified heroes of history and poetry met the eye, while magnificent
architecture and paintings represented the national glory and the popular
worship of heathen deities. The senses of the people were entranced by the
beauty and splendor of art. On every had sanctuaries and temples,
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involving untold expense, reared their massive forms. Victories of arms and
deeds of celebrated men were commemorated by sculpture, shrines, and
tablets. All these made Athens a vast gallery of art.
As Paul looked upon the beauty and grandeur surrounding him, and saw the
city wholly given to idolatry, his spirit was stirred with jealousy for God,
whom he saw dishonored on every side, and his heart was drawn out in pity
for the people of Athens, who, notwithstanding their intellectual culture,
were ignorant of the true God.
The apostle was not deceived by that which he saw in this center of
learning. His spiritual nature was so alive to the attraction of heavenly
things that the joy and glory of the riches which will never perish made
valueless in his eyes the pomp and splendor with which he was surrounded. As
he saw the magnificence of Athens he realized its seductive power over
lovers of art and science, and his mind was deeply impressed with the
importance of the work before him.
In this great city, where God was not worshiped, Paul was oppressed by a
feeling of solitude, and he longed for the sympathy and aid of his fellow
laborers. So far as human friendship was concerned, he felt himself to be
utterly alone. In his epistle to the Thessalonians he expresses his feelings
in the words, "Left at the Athens alone." 1 Thessalonians 3:1. Obstacles
that were apparently insurmountable presented themselves before him, making
it seem almost hopeless for him to attempt to reach the hearts of the
people.
While waiting for Silas and Timothy, Paul was not idle.
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He "disputed . . . in the synagogue with the Jews, and with the devout
persons, and in the market daily with them that met with him." But his
principal work in Athens was to bear the tidings of salvation to those who
had no intelligent conception of God and of His purpose in behalf of the
fallen race. The apostle was soon to meet paganism in its most subtle,
alluring form.
The great men of Athens were not long in learning of the presence in their
city of a singular teacher who was setting before the people doctrines new
and strange. Some of these men sought Paul out and entered into conversation
with him. Soon a crowd of listeners gathered about them. Some were prepared
to ridicule the apostle as one who was far beneath them both socially and
intellectually, and these said jeeringly among themselves, "What will this
babbler say?" Others, "because he preached unto them Jesus, and the
resurrection," said, "He seemeth to be a setter forth of strange gods."
Among those who encountered Paul in the market place were "certain
philosophers of the Epicureans, and of the Stoics;" but they, and all others
who came in contact with him, soon saw that he had a store of knowledge even
greater than their own. His intellectual power commanded the respect of the
learned; while his earnest, logical reasoning and the power of his oratory
held the attention of all in the audience. His hearers recognized the fact
that he was no novice, but was able to meet all classes with convincing
arguments in support of the doctrines he taught. Thus the apostle stood
undaunted, meeting his opposers on their own
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ground, matching logic with logic, philosophy with philosophy, eloquence
with eloquence.
His heathen opponents called his attention to the fate of Socrates, who,
because he was a setter forth of strange gods, had been condemned to death,
and they counseled Paul not to endanger his life in the same way. But the
apostle's discourses riveted the attention of the people, and his unaffected
wisdom commanded their respect and admiration. He was not silenced by the
science or the irony of the philosophers, and satisfying themselves that he
was determined to accomplish his errand among them, and, at all hazards, to
tell his story, they decided to give him a fair hearing.
They accordingly conducted him to Mars' Hill. This was one of the most
sacred spots in all Athens, and its recollections and associations were such
as to cause it to be regarded with a superstitious reverence that in the
minds of some amounted to dread. It was in this place that matters connected
with religion were often carefully considered by men who acted as final
judges on all the more important moral as well as civil questions.
Here, away from the noise and bustle of crowded thoroughfares, and the
tumult of promiscuous discussion, the apostle could be heard without
interruption. Around him gathered poets, artists, and philosophers--the
scholars and sages of Athens, who thus addressed him: "May we know what this
new doctrine, whereof thou speakest, is? for thou bringest certain strange
things to our ears: we would know thereof what these things mean."
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In that hour of solemn responsibility, the apostle was calm and
self-possessed. His heart was burdened with an important message, and the
words that fell from his lips convinced his hearers that he was no idle
babbler. "Ye men of Athens," he said, "I perceive that in all things ye are
too superstitious. For as I passed by, and beheld your devotions, I found an
altar with this inscription, To the Unknown God. Whom therefore ye
ignorantly worship, Him declare I unto you." With all their intelligence and
general knowledge, they were ignorant of the God who created the universe.
Yet there were some who were longing for greater light. They were reaching
out toward the Infinite.
With hand outstretched toward the temple crowded with idols, Paul poured out
the burden of his soul, and exposed the fallacies of the religion of the
Athenians. The wisest of his hearers were astonished as they listened to his
reasoning. He showed himself familiar with their works of art, their
literature, and their religion. Pointing to their statuary and idols, he
declared that God could not be likened to forms of man's devising. These
graven images could not, in the faintest sense, represent the glory of
Jehovah. He reminded them that these images had no life, but were controlled
by human power, moving only when the hands of men moved them; and therefore
those who worshiped them were in every way superior to that which they
worshiped.
Paul drew the minds of his idolatrous hearers beyond the limits of their
false religion to a true view of the Deity, whom they had styled the
"Unknown God." This Being, whom he now declared unto them, was independent
of
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man, needing nothing from human hands to add to His power and glory.
The people were carried away with admiration for Paul's earnest and logical
presentation of the attributes of the true God--of His creative power and
the existence of His overruling providence. With earnest and fervid
eloquence the apostle declared, "God that made the world and all things
therein, seeing that He is Lord of heaven and earth, dwelleth not in temples
made with hands; neither is worshiped with men's hands, as though He needed
anything, seeing He giveth to all life, and breath, and all things." The
heavens were not large enough to contain God, how much less were the temples
made by human hands!
In that age of caste, when the rights of men were often unrecognized, Paul
set forth the great truth of human brotherhood, declaring that God "hath
made of one blood all nations of men for to dwell on all the face of the
earth." In the sight of God all are on an equality, and to the Creator every
human being owes supreme allegiance. Then the apostle showed how, through
all God's dealings with man, His purpose of grace and mercy runs like a
thread of gold. He "hath determined the times before appointed, and the
bounds of their habitation; that they should seek the Lord, if haply they
might feel after Him, and find Him, though He be not far from every one of
us."
Pointing to the noble specimens of manhood about him, with words borrowed
from a poet of their own he pictured the infinite God as a Father, whose
children they were. "In Him we live, and move, and have our being," he
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declared; "as certain also of your own poets have said, For we are also His
offspring. Forasmuch then as we are the offspring of God, we ought not to
think that the Godhead is like unto gold, or silver, or stone, graven by art
and man's device.
"And the times of this ignorance God winked at; but now commandeth all men
everywhere to repent." In the ages of darkness that had preceded the advent
of Christ, the divine Ruler had passed lightly over the idolatry of the
heathen; but now, through His Son, He had sent men the light of truth; and
He expected from all repentance unto salvation, not only from the poor and
humble, but from the proud philosopher and the princes of the earth.
"Because He hath appointed a day, in the which He will judge the world in
righteousness by that Man whom He hath ordained; whereof He hath given
assurance unto all men, in that He hath raised Him from the dead." As Paul
spoke of the resurrection from the dead, "some mocked: and others said, We
will hear thee again of this matter."
Thus closed the labors of the apostle at Athens, the center of heathen
learning, for the Athenians, clinging persistently to their idolatry, turned
from the light of the true religion. When a people are wholly satisfied with
their own attainments, little more need be expected of them. Though boasting
of learning and refinement, the Athenians were constantly becoming more
corrupt and more content with the vague mysteries of idolatry.
Among those who listened to the words of Paul were some to whose minds the
truths presented brought conviction,
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but they would not humble themselves to acknowledge God and to accept the
plan of salvation. No eloquence of words, no force of argument, can convert
the sinner. The power of God alone can apply the truth to the heart. He who
persistently turns from this power cannot be reached. The Greeks sought
after wisdom, yet the message of the cross was to them foolishness because
they valued their own wisdom more highly than the wisdom that comes from
above.
In their pride of intellect and human wisdom may be found the reason why the
gospel message met with comparatively little success among the Athenians.
The worldly-wise men who come to Christ as poor lost sinners, will become
wise unto salvation; but those who come as distinguished men, extolling
their own wisdom, will fail of receiving the light and knowledge that He
alone can give.
Thus Paul met the paganism of his day. His labors in Athens were not wholly
in vain. Dionysius, one of the most prominent citizens, and some others,
accepted the gospel message and united themselves fully with the believers.
Inspiration has given us this glance into the life of the Athenians, who,
with all their knowledge, refinement, and art, were yet sunken in vice, that
it might be seen how God, through His servant, rebuked idolatry and the sins
of a proud, self-sufficient people. The words of the apostle, and the
description of his attitude and surroundings, as traced by the pen of
inspiration, were to be handed down to all coming generations, bearing
witness of his unshaken confidence, his courage in loneliness and adversity,
and the
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victory he gained for Christianity in the very heart of paganism.
Paul's words contain a treasure of knowledge for the church. He was in a
position where he might easily have said that which would have irritated his
proud listeners and brought himself into difficulty. Had his oration been a
direct attack upon their gods and the great men of the city, he would have
been in danger of meeting the fate of Socrates. But with a tact born of
divine love, he carefully drew their minds away from heathen deities, by
revealing to them the true God, who was to them unknown.
Today the truths of Scripture are to be brought before the great men of the
world in order that they may choose between obedience to God's law and
allegiance to the prince of evil. God sets everlasting truth before
them--truth that will make them wise unto salvation, but He does not force
them to accept it. If they turn from it, He leaves them to themselves, to be
filled with the fruit of their own doings.
"The preaching of the cross is to them that perish foolishness; but unto us
which are saved it is the power of God. For it is written, I will destroy
the wisdom of the wise, and will bring to nothing the understanding of the
prudent." "God hath chosen the foolish things of the world to confound the
wise; and God hath chosen the weak things of the world to confound the
things which are mighty; and base things of the world, and things which are
despised, hath God chosen, yea, and things which are not, to bring to nought
things that are." 1 Corinthians 1:18, 19, 27, 28. Many of the greatest
scholars and statesmen, the world's most
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eminent men, will in these last days turn from the light because the world
by wisdom knows not God. Yet God's servants are to improve every opportunity
to communicate the truth to these men. Some will acknowledge their ignorance
of the things of God and will take their place as humble learners at the
feet of Jesus, the Master Teacher.
In every effort to reach the higher classes, the worker for God needs strong
faith. Appearances may seem forbidding, but in the darkest hour there is
light above. The strength of those who love and serve God will be renewed
day by day. The understanding of the Infinite is placed at their service,
that in carrying out His purposes they may not err. Let these workers hold
the beginning of their confidence firm unto the end, remembering that the
light of God's truth is to shine amid the darkness that enshrouds our world.
There is to be no despondency in connection with God's service. The faith of
the consecrated worker is to stand every test brought to bear upon it. God
is able and willing to bestow upon His servants all the strength they need
and to give them the wisdom that their varied necessities demand. He will
more than fulfill the highest expectations of those who put their trust in
Him.
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Chapter 24
Corinth
During the first century of the Christian Era, Corinth was one of the
leading cities, not only of Greece, but of the world. Greeks, Jews, and
Romans, with travelers from every land, thronged its streets, eagerly intent
on business and pleasure. A great commercial center, situated within easy
access of all parts of the Roman Empire, it was an important place in which
to establish memorials for God and His truth.
Among the Jews who had taken up their residence in Corinth were Aquila and
Priscilla, who afterward became distinguished as earnest workers for Christ.
Becoming acquainted with the character of these persons, Paul "abode with
them."
At the very beginning of his labors in this thoroughfare of travel, Paul saw
on every hand serious obstacles to the progress of his work. The city was
almost wholly given up to idolatry. Venus was the favorite goddess, and with
the
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worship of Venus were connected many demoralizing rites and ceremonies. The
Corinthians had become conspicuous, even among the heathen, for their gross
immorality. They seemed to have little thought or care beyond the pleasures
and gaieties of the hour.
In preaching the gospel in Corinth, the apostle followed a course different
from that which had marked his labors at Athens. While in the latter place,
he had sought to adapt his style to the character of his audience; he had
met logic with logic, science with science, philosophy with philosophy. As
he thought of the time thus spent, and realized that his teaching in Athens
had been productive of but little fruit, he decided to follow another plan
of labor in Corinth in his efforts to arrest the attention of the careless
and the indifferent. He determined to avoid elaborate arguments and
discussions, and "not to know anything" among the Corinthians "save Jesus
Christ, and Him crucified." He would preach to them "not with enticing words
of man's wisdom, but in demonstration of the Spirit and of power."
1 Corinthians 2:2, 4.
Jesus, whom Paul was about to present before the Greeks in Corinth as the
Christ, was a Jew of lowly origin, reared in a town proverbial for its
wickedness. He had been rejected by His own nation and at last crucified as
a malefactor. The Greeks believed that there was need of elevating the human
race, but they regarded the study of philosophy and science as the only
means of attaining to true elevation and honor. Could Paul lead them to
believe that faith in the power of this obscure Jew would uplift and ennoble
every power of the being?
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To the minds of multitudes living at the present time, the cross of Calvary
is surrounded by sacred memories. Hallowed associations are connected with
the scenes of the crucifixion. But in Paul's day the cross was regarded with
feelings of repulsion and horror. To uphold as the Saviour of mankind one
who had met death on the cross, would naturally call forth ridicule and
opposition.
Paul well knew how his message would be regarded by both the Jews and the
Greeks of Corinth. "We preach Christ crucified," he admitted, "unto the Jews
a stumbling block, and unto the Greeks foolishness." 1 Corinthians 1:23.
Among his Jewish hearers there were many who would be angered by the message
he was about to proclaim. In the estimation of the Greeks his words would be
absurd folly. He would be looked upon as weak-minded for attempting to show
how the cross could have any connection with the elevation of the race or
the salvation of mankind.
But to Paul the cross was the one object of supreme interest. Ever since he
had been arrested in his career of persecution against the followers of the
crucified Nazarene he had never ceased to glory in the cross. At that time
there had been given him a revelation of the infinite love of God, as
revealed in the death of Christ; and a marvelous transformation had been
wrought in his life, bringing all his plans and purposes into harmony with
heaven. From that hour he had been a new man in Christ. He knew by personal
experience that when a sinner once beholds the love of the Father, as seen
in the sacrifice of His Son, and yields to the divine influence, a change of
heart takes place, and henceforth Christ is all and in all.
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At the time of his conversion, Paul was inspired with a longing desire to
help his fellow men to behold Jesus of Nazareth as the Son of the living
God, mighty to transform and to save. Henceforth his life was wholly devoted
to an effort to portray the love and power of the Crucified One. His great
heart of sympathy took in all classes. "I am debtor," he declared, "both to
the Greeks, and to the barbarians; both to the wise, and to the unwise."
Romans 1:14. Love for the Lord of glory, whom he had so relentlessly
persecuted in the person of His saints, was the actuating principle of his
conduct, his motive power. If ever his ardor in the path of duty flagged,
one glance at the cross and the amazing love there revealed, was enough to
cause him to gird up the loins of his mind and press forward in the path of
self-denial.
Behold the apostle preaching in the synagogue at Corinth, reasoning from the
writings of Moses and the prophets, and bringing his hearers down to the
advent of the promised Messiah. Listen as he makes plain the work of the
Redeemer as the great high priest of mankind--the One who through the
sacrifice of His own life was to make atonement for sin once for all, and
was then to take up His ministry in the heavenly sanctuary. Paul's hearers
were made to understand that the Messiah for whose advent they had been
longing, had already come; that His death was the antitype of all the
sacrificial offerings, and that His ministry in the sanctuary in heaven was
the great object that cast its shadow backward and made clear the ministry
of the Jewish priesthood.
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Paul "testified to the Jews that Jesus was Christ." From the Old Testament
Scriptures he showed that according to the prophecies and the universal
expectation of the Jews, the Messiah would be of the lineage of Abraham and
of David; then he traced the descent of Jesus from the patriarch Abraham
through the royal psalmist. He read the testimony of the prophets regarding
the character and work of the promised Messiah, and His reception and
treatment on the earth; then he showed that all these predictions had been
fulfilled in the life, ministry, and death of Jesus of Nazareth.
Paul showed that Christ had come to offer salvation first of all to the
nation that was looking for the Messiah's coming as the consummation and
glory of their national existence. But that nation had rejected Him who
would have given them life, and had chosen another leader, whose reign would
end in death. He endeavored to bring home to his hearers the fact that
repentance alone could save the Jewish nation from impending ruin. He
revealed their ignorance concerning the meaning of those Scriptures which it
was their chief boast and glory that they fully understood. He rebuked their
worldliness, their love of station, titles, and display, and their
inordinate selfishness.
In the power of the Spirit, Paul related the story of his own miraculous
conversion and of his confidence in the Old Testament Scriptures, which had
been so completely fulfilled in Jesus of Nazareth. His words were spoken
with solemn earnestness, and his hearers could not but discern
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that he loved with all his heart the crucified and risen Saviour. They saw
that his mind was centered in Christ, that his whole life was bound up with
his Lord. So impressive were his words, that only those who were filled with
the bitterest hatred against the Christian religion could stand unmoved by
them.
But the Jews of Corinth closed their eyes to the evidence so clearly
presented by the apostle, and refused to listen to his appeals. The same
spirit that had led them to reject Christ, filled them with wrath and fury
against His servant; and had not God especially protected him, that he might
continue to bear the gospel message to the Gentiles, they would have put an
end to his life.
"And when they opposed themselves, and blasphemed, he shook his raiment, and
said unto them, Your blood be upon your own heads; I am clean: from
henceforth I will go unto the Gentiles. And he departed thence, and entered
into a certain man's house, named Justus, one that worshiped God, whose
house joined hard to the synagogue."
Silas and Timothy had "come from Macedonia" to help Paul, and together they
labored for the Gentiles. To the heathen, as well as to the Jews, Paul and
his companions preached Christ as the Saviour of the fallen race. Avoiding
complicated, far-fetched reasoning, the messengers of the cross dwelt upon
the attributes of the Creator of the world, the Supreme Ruler of the
universe. Their hearts aglow with the love of God and of His Son, they
appealed to the heathen to behold the infinite sacrifice made in man's
behalf. They knew that if those who had long been groping
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in the darkness of heathenism could but see the light streaming from
Calvary's cross, they would be drawn to the Redeemer. "I, if I be lifted
up," the Saviour had declared, "will draw all men unto Me." John 12:32.
The gospel workers in Corinth realized the terrible dangers threatening the
souls of those for whom they were laboring; and it was with a sense of the
responsibility resting on them that they presented the truth as it is in
Jesus. Clear, plain, and decided was their message--a savor of life unto
life, or of death unto death. And not only in their words, but in the daily
life, was the gospel revealed. Angels co-operated with them, and the grace
and power of God was shown in the conversion of many. "Crispus, the chief
ruler of the synagogue, believed on the Lord with all his house; and many of
the Corinthians hearing believed, and were baptized."
The hatred with which the Jews had always regarded the apostles was now
intensified. The conversion and baptism of Crispus had the effect of
exasperating instead of convincing these stubborn opposers. They could not
bring arguments to disprove Paul's preaching, and for lack of such evidence
they resorted to deception and malignant attack. They blasphemed the gospel
and the name of Jesus. In their blind anger no words were too bitter, no
device too low, for them to use. They could not deny that Christ had worked
miracles; but they declared that He had performed them through the power of
Satan; and they boldly affirmed that the wonderful works wrought by Paul
were accomplished through the same agency.
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Though Paul had a measure of success in Corinth, yet the wickedness that he
saw and heard in that corrupt city almost disheartened him. The depravity
that he witnessed among the Gentiles, and the contempt and insult that he
received from the Jews, caused him great anguish of spirit. He doubted the
wisdom of trying to build up a church from the material that he found there.
As he was planning to leave the city for a more promising field, and seeking
earnestly to understand his duty, the Lord appeared to him in a vision and
said, "Be not afraid, but speak, and hold not thy peace: for I am with thee,
and no man shall set on thee to hurt thee: for I have much people in this
city." Paul understood this to be a command to remain in Corinth and a
guarantee that the Lord would give increase to the seed sown. Strengthened
and encouraged, he continued to labor there with zeal and perseverance.
The apostle's efforts were not confined to public speaking; there were many
who could not have been reached in that way. He spent much time in
house-to-house labor, thus availing himself of the familiar intercourse of
the home circle. He visited the sick and the sorrowing, comforted the
afflicted, and lifted up the oppressed. And in all that he said and did he
magnified the name of Jesus. Thus he labored, "in weakness, and in fear, and
in much trembling."
1 Corinthians 2:3. He trembled lest his teaching should
reveal the impress of the human rather than the divine.
"We speak wisdom among them that are perfect," Paul afterward declared; "yet
not the wisdom of this world, nor of the princes of this world, that come to
nought: but
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we speak the wisdom of God in a mystery, even the hidden wisdom, which God
ordained before the world unto our glory: which none of the princes of this
world knew: for had they known it, they would not have crucified the Lord of
glory. But as it is written, Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath prepared for them
that love Him. But God hath revealed them unto us by His Spirit: for the
Spirit searcheth all things, yea, the deep things of God. For what man
knoweth the things of a man, save the spirit of man which is in him? even so
the things of God knoweth no man, but the Spirit of God.
"Now we have received, not the spirit of the world, but the spirit which is
of God; that we might know the things that are freely given to us of God.
Which things also we speak, not in the words which man's wisdom teacheth,
but which the Holy Ghost teacheth; comparing spiritual things with
spiritual." 1 Corinthians 2:6-13.
Paul realized that his sufficiency was not in himself, but in the presence
of the Holy Spirit, whose gracious influence filled his heart, bringing
every thought into subjection to Christ. He spoke of himself as "always
bearing about in the body the dying of the Lord Jesus, that the life also of
Jesus might be made manifest in our body." 2 Corinthians 4:10. In the
apostle's teachings Christ was the central figure. "I live," he declared,
"yet not I, but Christ liveth in me." Galatians 2:20. Self was hidden;
Christ was revealed and exalted.
Paul was an eloquent speaker. Before his conversion he
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had often sought to impress his hearers by flights of oratory. But now he
set all this aside. Instead of indulging in poetic descriptions and fanciful
representations, which might please the senses and feed the imagination, but
which would not touch the daily experience, Paul sought by the use of simple
language to bring home to the heart the truths that are of vital importance.
Fanciful representations of truth may cause an ecstasy of feeling, but all
too often truths presented in this way do not supply the food necessary to
strengthen and fortify the believer for the battles of life. The immediate
needs, the present trials, of struggling souls--these must be met with
sound, practical instruction in the fundamental principles of Christianity.
Paul's efforts in Corinth were not without fruit. Many turned from the
worship of idols to serve the living God, and a large church was enrolled
under the banner of Christ. Some were rescued from among the most dissipated
of the Gentiles and became monuments of the mercy of God and the efficacy of
the blood of Christ to cleanse from sin.
The increased success that Paul had in presenting Christ, roused the
unbelieving Jews to more determined opposition. They rose in a body and
"made insurrection with one accord against Paul, and brought him to the
judgment seat" of Gallio, who was then proconsul of Achaia. They expected
that the authorities, as on former occasions, would side with them; and with
loud, angry voices they uttered their complaints against the apostle,
saying, "This fellow persuadeth men to worship God contrary to the law."
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The Jewish religion was under the protection of the Roman power, and the
accusers of Paul thought that if they could fasten upon him the charge of
violating the laws of their religion, he would probably be delivered to them
for trial and sentence. They hoped thus to compass his death. But Gallio was
a man of integrity, and he refused to become the dupe of the jealous,
intriguing Jews. Disgusted with their bigotry and self-righteousness, he
would take no notice of the charge. As Paul prepared to speak in
self-defense, Gallio told him that it was not necessary. Then turning to the
angry accusers, he said, "If it were a matter of wrong or wicked lewdness, O
ye Jews, reason would that I should bear with you: but if it be a question
of words and names, and of your law, look ye to it; for I will be no judge
of such matters. And he drave them from the judgment seat."
Both Jews and Greeks had waited eagerly for Gallio's decision; and his
immediate dismissal of the case, as one that had no bearing upon the public
interest, was the signal for the Jews to retire, baffled and angry. The
proconsul's decided course opened the eyes of the clamorous crowd who had
been abetting the Jews. For the first time during Paul's labors in Europe,
the mob turned to his side; under the very eye of the proconsul, and without
interference from him, they violently beset the most prominent accusers of
the apostle. "All the Greeks took Sosthenes, the chief ruler of the
synagogue, and beat him before the judgment seat. And Gallio cared for none
of those things." Thus Christianity obtained a signal victory.
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"Paul after this tarried there yet a good while." If the apostle had at this
time been compelled to leave Corinth, the converts to the faith of Jesus
would have been placed in a perilous position. The Jews would have
endeavored to follow up the advantage gained, even to the extermination of
Christianity in that region.
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Chapter 25
The Thessalonian Letters
The arrival of Silas and Timothy from Macedonia, during Paul's sojourn in
Corinth, had greatly cheered the apostle. They brought him "good tidings" of
the "faith and charity" of those who had accepted the truth during the first
visit of the gospel messengers to Thessalonica. Paul's heart went out in
tender sympathy toward these believers, who, in the midst of trial and
adversity, had remained true to God. He longed to visit them in person, but
as this was not then possible, he wrote to them.
In this letter to the church at Thessalonica the apostle expresses his
gratitude to God for the joyful news of their increase of faith. "Brethren,"
he wrote, "we were comforted over you in all our affliction and distress by
your faith: for now we live, if ye stand fast in the Lord. For what thanks
can we render to God again for you, for all the joy wherewith we joy for
your sakes before our God; night and day praying exceedingly that we might
see your face, and might perfect that which is lacking in your faith?"
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"We give thanks to God always for you all, making mention of you in our
prayers; remembering without ceasing your work of faith, and labor of love,
and patience of hope in our Lord Jesus Christ, in the sight of God and our
Father."
Many of the believers in Thessalonica had "turned . . . from idols to serve
the living and true God." They had "received the word in much affliction;"
and their hearts were filled with "joy of the Holy Ghost." The apostle
declared that in their faithfulness in following the Lord they were
"ensamples to all that believe in Macedonia and Achaia." These words of
commendation were not unmerited; "for from you," he wrote, "sounded out the
word of the Lord not only in Macedonia and Achaia, but also in every place
your faith to Godward is spread abroad."
The Thessalonian believers were true missionaries. Their hearts burned with
zeal for their Saviour, who had delivered them from fear of "the wrath to
come." Through the grace of Christ a marvelous transformation had taken
place in their lives, and the word of the Lord, as spoken through them, was
accompanied with power. Hearts were won by the truths presented, and souls
were added to the number of believers.
In this first epistle, Paul referred to his manner of labor among the
Thessalonians. He declared that he had not sought to win converts through
deception or guile. "As we were allowed of God to be put in trust with the
gospel, even so we speak; not as pleasing men, but God, which
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trieth our hearts. For neither at any time used we flattering words, as ye
know, nor a cloak of covetousness; God is witness: nor of men sought we
glory, neither of you, nor yet of others, when we might have been
burdensome, as the apostles of Christ. But we were gentle among you, even as
a nurse cherisheth her children: so being affectionately desirous of you, we
were willing to have imparted unto you, not the gospel of God only, but also
our own souls, because ye were dear unto us."
"Ye are witnesses, and God also," the apostle continued, "how holily and
justly and unblamably we behaved ourselves among you that believe: as ye
know how we exhorted and comforted and charged every one of you, as a father
doth his children, that ye would walk worthy of God, who hath called you
unto His kingdom and glory.
"For this cause also thank we God without ceasing, because, when ye receive
the word of God which ye heard of us, ye received it not as the word of men,
but as it is in truth, the word of God, which effectually worketh also in
you that believe." "What is our hope, or joy, or crown of rejoicing? Are not
even ye in the presence of our Lord Jesus Christ at His coming? For ye are
our glory and joy."
In his first epistle to the Thessalonian believers, Paul endeavored to
instruct them regarding the true state of the dead. He spoke of those who
die as being asleep--in a state of unconsciousness: "I would not have you to
be ignorant, brethren, concerning them which are asleep, that ye sorrow not,
even as others which have no hope. For if we believe
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that Jesus died and rose again, even so them also which sleep in Jesus will
God bring with Him. . . . For the Lord Himself shall descend from heaven
with a shout, with the voice of the Archangel, and with the trump of God:
and the dead in Christ shall rise first: then we which are alive and remain
shall be caught up together with them in the clouds, to meet the Lord in the
air: and so shall we ever be with the Lord."
The Thessalonians had eagerly grasped the idea that Christ was coming to
change the faithful who were alive, and to take them to Himself. They had
carefully guarded the lives of their friends, lest they should die and lose
the blessing which they looked forward to receiving at the coming of their
Lord. But one after another their loved ones had been taken from them, and
with anguish the Thessalonians had looked for the last time upon the faces
of their dead, hardly daring to hope to meet them in a future life.
As Paul's epistle was opened and read, great joy and consolation was brought
to the church by the words revealing the true state of the dead. Paul showed
that those living when Christ should come would not go to meet their Lord in
advance of those who had fallen asleep in Jesus. The voice of the Archangel
and the trump of God would reach the sleeping ones, and the dead in Christ
should rise first, before the touch of immortality should be given to the
living. "Then we which are alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air: and so shall we ever be
with the Lord. Wherefore comfort one another with these words."
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The hope and joy that this assurance brought to the young church at
Thessalonica can scarcely be appreciated by us. They believed and cherished
the letter sent to them by their father in the gospel, and their hearts went
out in love to him. He had told them these things before; but at that time
their minds were striving to grasp doctrines that seemed new and strange,
and it is not surprising that the force of some points had not been vividly
impressed on their minds. But they were hungering for truth, and Paul's
epistle gave them new hope and strength, and a firmer faith in, and a deeper
affection for, the One who through His death had brought life and
immortality to light.
Now they rejoiced in the knowledge that their believing friends would be
raised from the grave to live forever in the kingdom of God. The darkness
that had enshrouded the resting place of the dead was dispelled. A new
splendor crowned the Christian faith, and they saw a new glory in the life,
death, and resurrection of Christ.
"Even so them also which sleep in Jesus will God bring with Him," Paul
wrote. Many interpret this passage to mean that the sleeping ones will be
brought with Christ from heaven; but Paul meant that as Christ was raised
from the dead, so God will call the sleeping saints from their graves and
take them with Him to heaven. Precious consolation! glorious hope! not only
to the church of Thessalonica, but to all Christians wherever they may be.
While laboring at Thessalonica, Paul had so fully covered the subject of the
signs of the times, showing what events would occur prior to the revelation
of the Son of man in
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the clouds of heaven, that he did not think it necessary to write at length
regarding this subject. He, however, pointedly referred to his former
teachings. "Of the times and the seasons," he said, "ye have no need that I
write unto you. For yourselves know perfectly that the day of the Lord so
cometh as a thief in the night. For when they shall say, Peace and safety;
then sudden destruction cometh upon them."
There are in the world today many who close their eyes to the evidences that
Christ has given to warn men of His coming. They seek to quiet all
apprehension, while at the same time the signs of the end are rapidly
fulfilling, and the world is hastening to the time when the Son of man shall
be revealed in the clouds of heaven. Paul teaches that it is sinful to be
indifferent to the signs which are to precede the second coming of Christ.
Those guilty of this neglect he calls children of the night and of darkness.
He encourages the vigilant and watchful with these words: "But ye, brethren,
are not in darkness, that that day should overtake you as a thief. Ye are
all the children of light, and the children of the day: we are not of the
night, nor of darkness. Therefore let us not sleep, as do others; but let us
watch and be sober."
Especially important to the church in our time are the teachings of the
apostle upon this point. To those living so near the great consummation, the
words of Paul should come with telling force: "Let us, who are of the day,
be sober, putting on the breastplate of faith and love; and for a helmet,
the hope of salvation. For God hath not appointed
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us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for
us, that, whether we wake or sleep, we should live together with Him."
The watchful Christian is a working Christian, seeking zealously to do all
in his power for the advancement of the gospel. As love for his Redeemer
increases, so also does love for his fellow men. He has severe trials, as
had his Master; but he does not allow affliction to sour his temper or
destroy his peace of mind. He knows that trial, if well borne, will refine
and purify him, and bring him into closer fellowship with Christ. Those who
are partakers of Christ's sufferings will also be partakers of His
consolation and at last sharers of His glory.
"We beseech you, brethren," Paul continued in his letter to the
Thessalonians, "to know them which labor among you, and are over you in the
Lord, and admonish you; and to esteem them very highly in love for their
work's sake. And be at peace among yourselves."
The Thessalonian believers were greatly annoyed by men coming among them
with fanatical ideas and doctrines. Some were "disorderly, working not at
all, but . . . busy-bodies." The church had been properly organized, and
officers had been appointed to act as ministers and deacons. But there were
some, self-willed and impetuous, who refused to be subordinate to those who
held positions of authority in the church. They claimed not only the right
of private judgment, but that of publicly urging their views upon the
church. In view of this, Paul called the attention of the Thessalonians to
the respect and deference due to those who
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had been chosen to occupy positions of authority in the church.
In his anxiety that the believers at Thessalonica should walk in the fear of
God, the apostle pleaded with them to reveal practical godliness in the
daily life. "We beseech you, brethren," he wrote, "and exhort you by the
Lord Jesus, that as ye have received of us how ye ought to walk and to
please God, so ye would abound more and more. For ye know what commandments
we gave you by the Lord Jesus. For this is the will of God, even your
sanctification, that ye should abstain from fornication." "For God hath not
called us unto uncleanness, but unto holiness."
The apostle felt that he was to a large extent responsible for the spiritual
welfare of those converted under his labors. His desire for them was that
they might increase in a knowledge of the only true God, and Jesus Christ,
whom He had sent. Often in his ministry he would meet with little companies
of men and women who loved Jesus, and bow with them in prayer, asking God to
teach them how to maintain a living connection with Him. Often he took
counsel with them as to the best methods of giving to others the light of
gospel truth. And often, when separated from those for whom he had thus
labored, he pleaded with God to keep them from evil and help them to be
earnest, active missionaries.
One of the strongest evidences of true conversion is love to God and man.
Those who accept Jesus as their Redeemer have a deep, sincere love for
others of like precious faith. Thus it was with the believers at
Thessalonica. "As touching
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brotherly love," the apostle wrote, "ye need not that I write unto you: for
ye yourselves are taught of God to love one another. And indeed ye do it
toward all the brethren which are in all Macedonia: but we beseech you,
brethren, that ye increase more and more; and that ye study to be quiet, and
to do your own business, and to work with your own hands, as we commanded
you; that ye may walk honestly toward them that are without, and that ye may
have lack of nothing."
"The Lord make you to increase and abound in love one toward another, and
toward all men, even as we do toward you: to the end He may stablish your
hearts unblamable in holiness before God, even our Father, at the coming of
our Lord Jesus Christ with all His saints."
"Now we exhort you, brethren, warn them that are unruly, comfort the
feeble-minded, support the weak, be patient toward all men. See that none
render evil for evil unto any man; but ever follow that which is good, both
among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In
everything give thanks: for this is the will of God in Christ Jesus
concerning you."
The apostle cautioned the Thessalonians not to despise
the gift of prophecy, and in the words, "Quench not the Spirit; despise not
prophesyings; prove all things; hold fast that which is good," he enjoined a
careful discrimination in distinguishing the false from the true. He
besought them to "abstain from all appearance of evil;" and closed his
letter with the prayer that God would sanctify them wholly,
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that in "Spirit and soul and body" they might "be preserved blameless unto
the coming of our Lord Jesus Christ. Faithful is He that calleth you," he
added, "who also will do it."
The instruction that Paul sent the Thessalonians in his first epistle
regarding the second coming of Christ, was in perfect harmony with his
former teaching. Yet his words were misapprehended by some of the
Thessalonian brethren. They understood him to express the hope that he
himself would live to witness the Saviour's advent. This belief served to
increase their enthusiasm and excitement. Those who had previously neglected
their responsibilities and duties, now became more persistent in urging
their erroneous views.
In his second letter Paul sought to correct their misunderstanding of his
teaching and to set before them his true position. He again expressed his
confidence in their integrity, and his gratitude that their faith was
strong, and that their love abounded for one another and for the cause of
their Master. He told them that he presented them to other churches as an
example of the patient, persevering faith that bravely withstands
persecution and tribulation, and he carried their minds forward to the time
of the second coming of Christ, when the people of God shall rest from all
their cares and perplexities.
"We ourselves," he wrote, "glory in you in the churches of God for your
patience and faith in all your persecutions and tribulations that ye endure:
. . and to you who are troubled rest with us, when the Lord Jesus shall be
revealed
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from heaven with His mighty angels, in flaming fire taking vengeance on them
that know not God, and that obey not the gospel of our Lord Jesus Christ:
who shall be punished with everlasting destruction from the presence of the
Lord, and from the glory of His power. . . . Wherefore also we pray always
for you, that our God would count you worthy of this calling, and fulfill
all the good pleasure of His goodness, and the work of faith with power:
that the name of our Lord Jesus Christ may be glorified in you, and ye in
Him, according to the grace of our God and the Lord Jesus Christ."
But before the coming of Christ, important developments in the religious
world, foretold in prophecy, were to take place. The apostle declared: "Be
not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor
by letter as from us, as that the day of Christ is at hand. Let no man
deceive you by any means: for that day shall not come, except there come a
falling away first, and that man of sin be revealed, the son of perdition;
who opposeth and exalteth himself above all that is called God, or that is
worshiped; so that he as God sitteth in the temple of God, showing himself
that he is God."
Paul's words were not to be misinterpreted. It was not to be taught that he,
by special revelation, had warned the Thessalonians of the immediate coming
of Christ. Such a position would cause confusion of faith; for
disappointment often leads to unbelief. The apostle therefore cautioned the
brethren to receive no such message as coming from him,
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and he proceeded to emphasize the fact that the papal power, so clearly
described by the prophet Daniel, was yet to rise and wage war against God's
people. Until this power should have performed its deadly and blasphemous
work, it would be in vain for the church to look for the coming of their
Lord. "Remember ye not," Paul inquired, "that, when I was yet with you, I
told you these things?"
Terrible were the trials that were to beset the true church. Even at the
time when the apostle was writing, the "mystery of iniquity" had already
begun to work. The developments that were to take place in the future were
to be "after the working of Satan with all power and signs and lying
wonders, and with all deceivableness of unrighteousness in them that
perish."
Especially solemn is the apostle's statement regarding those who should
refuse to receive "the love of the truth." "For this cause," he declared of
all who should deliberately reject the messages of truth, "God shall send
them strong delusion, that they should believe a lie: that they all might be
damned who believed not the truth, but had pleasure in unrighteousness." Men
cannot with impunity reject the warnings that God in mercy sends them. From
those who persist in turning from these warnings, God withdraws His Spirit,
leaving them to the deceptions that they love.
Thus Paul outlined the baleful work of that power of evil which was to
continue through long centuries of darkness and persecution before the
second coming of Christ. The Thessalonian believers had hoped for immediate
deliverance;
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now they were admonished to take up bravely and in the fear of God the work
before them. The apostle charged them not to neglect their duties or resign
themselves to idle waiting. After their glowing anticipations of immediate
deliverance the round of daily life and the opposition that they must meet
would appear doubly forbidding. He therefore exhorted them to steadfastness
in the faith:
"Stand fast, and hold the traditions which ye have been taught, whether by
word, or our epistle. Now our Lord Jesus Christ Himself, and God, even our
Father, which hath loved us, and hath given us everlasting consolation and
good hope through grace, comfort your hearts, and stablish you in every good
work and work." "The Lord is faithful, who shall stablish you, and keep you
from evil. And we have confidence in the Lord touching you, that ye both do
and will do the things which we command you. And the Lord direct your hearts
into the love of God, and into the patient waiting for Christ."
The work of the believers had been given them by God. By their faithful
adherence to the truth they were to give to others the light which they had
received. The apostle bade them not to become weary in well-doing, and
pointed them to his own example of diligence in temporal matters while
laboring with untiring zeal in the cause of Christ. He reproved those who
had given themselves up to sloth and aimless excitement, and directed that
"with quietness they work, and eat their own bread." He also
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enjoined upon the church to separate from their fellowship anyone who should
persist in disregarding the instruction given by God's ministers. "Yet," he
added, "count him not as an enemy, but admonish him as a brother."
This epistle also Paul concluded with a prayer that amidst life's toils and
trials the peace of God and the grace of the Lord Jesus Christ might be
their consolation and support.
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Chapter 26
Apollos at Corinth
After leaving Corinth, Paul's next scene of labor was Ephesus. He was on his
way to Jerusalem to attend an approaching festival, and his stay at Ephesus
was necessarily brief. He reasoned with the Jews in the synagogue, and so
favorable was the impression made upon them that they entreated him to
continue his labors among them. His plan to visit Jerusalem prevented him
from tarrying then, but he promised to return to them, "if God will." Aquila
and Priscilla had accompanied him to Ephesus, and he left them there to
carry on the work that he had begun.
It was at this time that "a certain Jew named Apollos, born at Alexandria,
an eloquent man, and mighty in the Scriptures, came to Ephesus." He had
heard the preaching of John the Baptist, had received the baptism of
repentance, and was a living witness that the work of the prophet had not
been in vain. The Scripture record of Apollos is that he
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"was instructed in the way of the Lord; and being fervent in the spirit, he
spake and taught diligently the things of the Lord, knowing only the baptism
of John."
While in Ephesus, Apollos "began to speak boldly in the synagogue." Among
his hearers were Aquila and Priscilla, who, perceiving that he had not yet
received the full light of the gospel, "took him unto them, and expounded
unto him the way of God more perfectly." Through their teaching he obtained
a clearer understanding of the Scriptures and became one of the ablest
advocates of the Christian faith.
Apollos was desirous of going on into Achaia, and the brethren at Ephesus
"wrote, exhorting the disciples to receive him" as a teacher in full harmony
with the church of Christ. He went to Corinth, where, in public labor and
from house to house, "he mightily convinced the Jews, . . . showing by the
Scriptures that Jesus was Christ." Paul had planted the seed of truth;
Apollos now watered it. The success that attended Apollos in preaching the
gospel led some of the believers to exalt his labors above those of Paul.
This comparison of man with man brought into the church a party spirit that
threatened to hinder greatly the progress of the gospel.
During the year and a half that Paul had spent in Corinth, he had purposely
presented the gospel in its simplicity. "Not with excellency of speech or of
wisdom" had he come to the Corinthians; but with fear and trembling, and "in
demonstration of the Spirit and of power," had he declared "the testimony of
God," that their "faith should not stand in the wisdom of men, but in the
power of God."
1 Corinthians 2:1, 4, 5.
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Paul had necessarily adapted his manner to teaching to the condition of the
church. "I, brethren could not speak unto you as unto spiritual," he
afterward explained to them, "but as unto carnal, even as unto babes in
Christ. I have fed you with milk, and not with meat: for hitherto ye were
not able to bear it, neither yet now are ye able." 1 Corinthians 3:1, 2.
Many of the Corinthian believers had been slow to learn the lessons that he
was endeavoring to teach them. Their advancement in spiritual knowledge had
not been proportionate to their privileges and opportunities. When they
should have been far advanced in Christian experience, and able to
comprehend and to practice the deeper truths of the word, they were standing
where the disciples stood when Christ said to them, "I have yet many things
to say unto you, but ye cannot bear them now." John 16:12. Jealousy, evil
surmising, and accusation had closed the hearts of many of the Corinthian
believers against the full working of the Holy Spirit, which "searcheth all
things, yea, the deep things of God." 1 Corinthians 2:10. However wise they
might be in worldly knowledge, they were but babes in the knowledge of
Christ.
It had been Paul's work to instruct the Corinthian converts in the
rudiments, the very alphabet, of the Christian faith. He had been obliged to
instruct them as those who were ignorant of the operations of divine power
upon the heart. At that time they were unable to comprehend the mysteries of
salvation; for "the natural man receiveth not the things of the Spirit of
God: for they are foolishness unto him: neither can he know them, because
they
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are spiritually discerned." Verse 14. Paul had endeavored to sow the seed,
which others must water. Those who followed him must carry forward the work
from the point where he had left it, giving spiritual light and knowledge in
due season, as the church was able to bear it.
When the apostle took up his work in Corinth, he realized that he must
introduce most carefully the great truths he wished to teach. He knew that
among his hearers would be proud believers in human theories, and exponents
of false systems of worship, who were groping with blinds eyes, hoping to
find in the book of nature theories that would contradict the reality of the
spiritual and immortal life as revealed in the Scriptures. He also knew that
critics would endeavor to controvert the Christian interpretation of the
revealed word, and that skeptics would treat the gospel of Christ with
scoffing and derision.
As he endeavored to lead souls to the foot of the cross, Paul did not
venture to rebuke, directly, those who were licentious, or to show how
heinous was their sin in the sight of a holy God. Rather he set before them
the true object of life and tried to impress upon their minds the lessons of
the divine Teacher, which, if received, would lift them from worldliness and
sin to purity and righteousness. He dwelt especially upon practical
godliness and the holiness to which those must attain who shall be accounted
worthy of a place in God's kingdom. He longed to see the light of the gospel
of Christ piercing the darkness of their minds, that they might see how
offensive in the sight of God were their immoral practices. Therefore the
burden of his teaching among them was Christ and Him crucified. He
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sought to show them that their most earnest study and their greatest joy
must be the wonderful truth of salvation through repentance toward God and
faith in the Lord Jesus Christ.
The philosopher turns aside from the light of salvation, because it puts his
proud theories to shame; the worldling refuses to receive it, because it
would separate him from his earthly idols. Paul saw that the character of
Christ must be understood before men could love Him or view the cross with
the eye of faith. Here must begin that study which shall be the science and
the song of the redeemed through all eternity. In the light of the cross
alone can the true value of the human soul be estimated.
The refining influence of the grace of God changes the natural disposition
of man. Heaven would not be desirable to the carnal-minded; their natural,
unsanctified hearts would feel no attraction toward that pure and holy
place, and if it were possible for them to enter, they would find there
nothing congenial. The propensities that control the natural heart must be
subdued by the grace of Christ before fallen man is fitted to enter heaven
and enjoy the society of the pure, holy angels. When man dies to sin and is
quickened to new life in Christ, divine love fills his heart; his
understanding is sanctified; he drinks from an inexhaustible fountain of joy
and knowledge, and the light of an eternal day shines upon his path, for
with him continually is the Light of life.
Paul had sought to impress upon the minds of his Corinthian brethren the
fact that he and the ministers associated with him were but men commissioned
by God to teach the
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truth, that they were all engaged in the same work, and that they were alike
dependent upon God for success in their labors. The discussion that had
arisen in the church regarding the relative merits of different ministers
was not in the order of God, but was the result of cherishing the attributes
of the natural heart. "While one saith, I am of Paul; and another, I am of
Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but
ministers by whom ye believed, even as the Lord gave to every man? I have
planted, Apollos watered; but God gave the increase. So then neither is he
that planteth anything, neither he that watereth; but God that giveth the
increase." 1 Corinthians 3:4-7.
It was Paul who had first preached the gospel in Corinth, and who had
organized the church there. This was the work that the Lord had assigned
him. Later, by God's direction, other workers were brought in, to stand in
their lot and place. The seed sown must be watered, and this Apollos was to
do. He followed Paul in his work, to give further instruction, and to help
the seed sown to develop. He won his way to the hearts of the people, but it
was God who gave the increase. It is not human, but divine power, that works
transformation of character. Those who plant and those who water do not
cause the growth of the seed; they work under God, as His appointed
agencies, co-operating with Him in His work. To the Master Worker belongs
the honor and glory that comes with success.
God's servants do not all possess the same gifts, but they are all His
workmen. Each is to learn of the Great Teacher,
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and is then to communicate what he has learned. God has given to each of His
messengers an individual work. There is a diversity of gifts, but all the
workers are to blend in harmony, controlled by the sanctifying influence of
the Holy Spirit. As they make known the gospel of salvation, many will be
convicted and converted by the power of God. The human instrumentality is
hid with Christ in God, and Christ appears as the chiefest among ten
thousand, the One altogether lovely.
"Now he that planteth and he that watereth are one: and every man shall
receive his own reward according to his own labor. For we are laborers
together with God: ye are God's husbandry, ye are God's building." Verses 8,
9. In this scripture the apostle compares the church to a cultivated field,
in which the husbandmen labor, caring for the vines of the Lord's planting;
and also to a building, which is to grow into a holy temple for the Lord.
God is the Master Worker, and He has appointed to each man his work. All are
to labor under His supervision, letting Him work for and through His
workmen. He gives them tact and skill, and if they heed His instruction,
crowns their efforts with success.
God's servants are to work together, blending in kindly, courteous order,
"in honor preferring one another." Romans 12:10. There is to be no unkind
criticism, no pulling to pieces of another's work; and there are to be no
separate parties. Every man to whom the Lord has entrusted a message has his
specific work. Each one has an individuality of his own, which he is not to
sink in that of any other man. Yet each
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is to work in harmony with his brethren. In their service God's workers are
to be essentially one. No one is to set himself up as a criterion, speaking
disrespectfully of his fellow workers or treating them as inferior. Under
God each is to do his appointed work, respected, loved, and encouraged by
the other laborers. Together they are to carry the work forward to
completion.
These principles are dwelt upon at length in Paul's first letter to the
Corinthian church. The apostle refers to "the ministers of Christ" as
"stewards of the mysteries of God," and of their work he declares: "It is
required in stewards, that a man be found faithful. But with me it is a very
small thing that I should be judged of you, or of man's judgment: yea, I
judge not mine own self. For I know nothing by myself; yet I am not hereby
justified: but He that judgeth me is the Lord. Therefore judge nothing
before the time, until the Lord come, who both will bring to light the
hidden things of darkness, and will make manifest the counsels of the
hearts: and then shall every man have praise of God."
1 Corinthians 4:1-5.
It is not given to any human being to judge between the different servants
of God. The Lord alone is the judge of man's work, and He will give to each
his just reward.
The apostle, continuing, referred directly to the comparisons that had been
made between his labors and those of Apollos: "These things, brethren, I
have in a figure transferred to myself and to Apollos for your sakes; that
ye might learn in us not to think of men above that which is
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written, that no one of you be puffed up for one against another. For who
maketh thee to differ from another? and what hast thou that thou didst not
receive? now if thou didst receive it, why dost thou glory, as if thou hadst
not received it?" Verses 6, 7.
Paul plainly set before the church the perils and the hardships that he and
his associates had patiently endured in their service for Christ. "Even unto
this present hour," he declared, "we both hunger, and thirst, and are naked,
and are buffeted, and have no certain dwelling place; and labor, working
with our own hands: being reviled, we bless; being persecuted, we suffer it:
being defamed, we entreat: we are made as the filth of the world, and are
the offscouring of all things unto this day. I write not these things to
shame you, but as my beloved sons I warn you. For though ye have ten
thousand instructors in Christ, yet have ye not many fathers: for in Christ
Jesus I have begotten you through the gospel." Verses 11-15.
He who sends forth gospel workers as His ambassadors is dishonored when
there is manifested among the hearers so strong an attachment to some
favorite minister that there is an unwillingness to accept the labors of
some other teacher. The Lord sends help to His people, not always as they
may choose, but as they need; for men are shortsighted and cannot discern
what is for their highest good. It is seldom that one minister has all the
qualifications necessary to perfect a church in all the requirements of
Christianity; therefore God often sends to them other ministers, each
possessing
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some qualifications in which the others were deficient.
The church should gratefully accept these servants of Christ, even as they
would accept the Master Himself. They should seek to derive all the benefit
possible from the instruction which each minister may give them from the
word of God. The truths that the servants of God bring are to be accepted
and appreciated in the meekness of humility, but no minister is to be
idolized.
Through the grace of Christ, God's ministers are made messengers of light
and blessing. As by earnest, persevering prayer they obtain the endowment of
the Holy Spirit and go forth weighted with the burden of soulsaving, their
hearts filled with zeal to extend the triumphs of the cross, they will see
fruit of their labors. Resolutely refusing to display human wisdom or to
exalt self, they will accomplish a work that will withstand the assaults of
Satan. Many souls will be turned from darkness to light, and many churches
will be established. Men will be converted, not to the human
instrumentality, but to Christ. Self will be kept in the background; Jesus
only, the Man of Calvary, will appear.
Those who are working for Christ today may reveal the same distinguishing
excellencies revealed by those who in the apostolic age proclaimed the
gospel. God is just as ready to give power to His servants today as He was
to give power to Paul and Apollos, to Silas and Timothy, to Peter, James,
and John.
In the apostles' day there were some misguided souls who claimed to believe
in Christ, yet refused to show respect to His ambassadors. They declared
that they followed no
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human teacher, but were taught directly by Christ without the aid of the
ministers of the gospel. They were independent in spirit and unwilling to
submit to the voice of the church. Such men were in grave danger of being
deceived.
God has placed in the church, as His appointed helpers, men of varied
talents, that through the combined wisdom of many the mind of the Spirit may
be met. Men who move in accordance with their own strong traits of
character, refusing to yoke up with others who have had a long experience in
the work of God, will become blinded by self-confidence, unable to discern
between the false and the true. It is not safe for such ones to be chosen as
leaders in the church; for they would follow their own judgment and plans,
regardless of the judgment of their brethren. It is easy for the enemy to
work through those who, themselves needing counsel at every step, undertake
the guardianship of souls in their own strength, without having learned the
lowliness of Christ.
Impressions alone are not a safe guide to duty. The enemy often persuades
men to believe that it is God who is guiding them, when in reality they are
following only human impulse. But if we watch carefully, and take counsel
with our brethren, we shall be given an understanding of the Lord's will;
for the promise is, "The meek will He guide in judgment: and the meek will
He teach His way." Psalm 25:9.
In the early Christian church there were some who refused to recognize
either Paul or Apollos, but held that Peter was their leader. They affirmed
that Peter had been
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most intimate with Christ when the Master was upon the earth, while Paul had
been a persecutor of the believers. Their views and feelings were bound
about by prejudice. They did not show the liberality, the generosity, the
tenderness, which reveals that Christ is abiding in the heart.
There was danger that this party spirit would result in great evil to the
Christian church, and Paul was instructed by the Lord to utter words of
earnest admonition and solemn protest. Of those who were saying, "I am of
Paul; and I of Apollos; and I of Cephas; and I of Christ," the apostle
inquired, "Is Christ divided? was Paul crucified for you? or were ye
baptized in the name of Paul?" "Let no man glory in men," he pleaded. "For
all things are yours; whether Paul, or Apollos, or Cephas, or the world, or
life, or death, or things present, or things to come; all are yours; and ye
are Christ's; and Christ is God's." 1 Corinthians 1:12, 13; 3:21-23.
Paul and Apollos were in perfect harmony. The latter was disappointed and
grieved because of the dissension in the church at Corinth; he took no
advantage of the preference shown to himself, nor did he encourage it, but
hastily left the field of strife. When Paul afterward urged him to revisit
Corinth, he declined and did not again labor there until long afterward when
the church had reached a better spiritual state.
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Chapter 27
Ephesus
While Apollos was preaching at Corinth, Paul fulfilled his promise to return
to Ephesus. He had made a brief visit to Jerusalem and had spent some time
at Antioch, the scene of his early labors. Thence he traveled through Asia
Minor, "over all the country of Galatia and Phrygia" (Acts 18:23), visiting
the churches which he himself had established, and strengthening the faith
of the believers.
In the time of the apostles the western portion of Asia Minor was known as
the Roman province of Asia. Ephesus, the capital, was a great commercial
center. Its harbor was crowded with shipping, and its streets were thronged
with people from every country. Like Corinth, it presented a promising field
for missionary effort.
The Jews, now widely dispersed in all civilized lands, were generally
expecting the advent of the Messiah. When John
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the Baptist was preaching, many, in their visits to Jerusalem at the annual
feasts, had gone out to the banks of the Jordan to listen to him. There they
had heard Jesus proclaimed as the Promised One, and they had carried the
tidings to all parts of the world. Thus had Providence prepared the way for
the labors of the apostles.
On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos,
had been disciples of John the Baptist, and like him had gained some
knowledge of the mission of Christ. They had not the ability of Apollos, but
with the same sincerity and faith they were seeking to spread abroad the
knowledge they had received.
These brethren knew nothing of the mission of the Holy Spirit. When asked by
Paul if they had received the Holy Ghost, they answered, "We have not so
much as heard whether there be any Holy Ghost." "Unto what then were ye
baptized?" Paul inquired, and they said, "Unto John's baptism."
Then the apostle set before them the great truths that are the foundation of
the Christian's hope. He told them of Christ's life on this earth and of His
cruel death of shame. He told them how the Lord of life had broken the
barriers of the tomb and risen triumphant over death. He repeated the
Saviour's commission to His disciples: "All power is given unto Me in heaven
and in earth. Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost." Matthew 28:18,
19. He told them also of Christ's promise to send the Comforter, through
whose power mighty signs and
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wonders would be wrought, and he described how gloriously this promise had
been fulfilled on the Day of Pentecost.
With deep interest and grateful, wondering joy the brethren listened to
Paul's words. By faith they grasped the wonderful truth of Christ's atoning
sacrifice and received Him as their Redeemer. They were then baptized in the
name of Jesus, and as Paul "laid his hands upon them," they received also
the baptism of the Holy Spirit, by which they were enabled to speak the
languages of other nations and to prophesy. Thus they were qualified to
labor as missionaries in Ephesus and its vicinity and also to go forth to
proclaim the gospel in Asia Minor.
It was by cherishing a humble, teachable spirit that these men gained the
experience that enabled them to go out as workers into the harvest field.
Their example presents to Christians a lesson of great value. There are many
who make but little progress in the divine life because they are too
self-sufficient to occupy the position of learners. They are content with a
superficial knowledge of God's word. They do not wish to change their faith
or practice and hence make no effort to obtain greater light.
If the followers of Christ were but earnest seekers after wisdom, they would
be led into rich fields of truth as yet wholly unknown to them. He who will
give himself fully to God will be guided by the divine hand. He may be lowly
and apparently ungifted; yet if with a loving, trusting heart he obeys every
intimation of God's will, his powers will be purified, ennobled, energized,
and his capabilities will be increased. As he treasures the lessons of
divine wisdom, a
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sacred commission will be entrusted to him; he will be enabled to make his
life an honor to God and a blessing to the world. "The entrance of Thy words
giveth light; it giveth understanding unto the simple." Psalm 119:130.
There are today many as ignorant of the Holy Spirit's work upon the heart as
were those believers in Ephesus; yet no truth is more clearly taught in the
word of God. Prophets and apostles have dwelt upon this theme. Christ
Himself calls our attention to the growth of the vegetable world as an
illustration of the agency of His Spirit in sustaining spiritual life. The
sap of the vine, ascending from the root, is diffused to the branches,
sustaining growth and producing blossoms and fruit. So the life-giving power
of the Holy Spirit, proceeding from the Saviour, pervades the soul, renews
the motives and affections, and brings even the thoughts into obedience to
the will of God, enabling the receiver to bear the precious fruit of holy
deeds.
The Author of this spiritual life is unseen, and the exact method by which
that life is imparted and sustained, it is beyond the power of human
philosophy to explain. Yet the operations of the Spirit are always in
harmony with the written word. As in the natural, so in the spiritual world.
The natural life is preserved moment by moment by divine power; yet it is
not sustained by a direct miracle, but through the use of blessings placed
within our reach. So the spiritual life is sustained by the use of those
means that Providence has supplied. If the follower of Christ would grow up
"unto a perfect man, unto the measure of the stature of the
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fullness of Christ" (Ephesians 4:13), he must eat of the bread of life and
drink of the water of salvation. He must watch and pray and work, in all
things giving heed to the instructions of God in His word.
There is still another lesson for us in the experience of those Jewish
converts. When they received baptism at the hand of John they did not fully
comprehend the mission of Jesus as the Sin Bearer. They were holding serious
errors. But with clearer light, they gladly accepted Christ as their
Redeemer, and with this step of advance came a change in their obligations.
As they received a purer faith, there was a corresponding change in their
life. In token of this change, and as an acknowledgment of their faith in
Christ, they were rebaptized in the name of Jesus.
As was his custom, Paul had begun his work at Ephesus by preaching in the
synagogue of the Jews. He continued to labor there for three months,
"disputing and persuading the things concerning the kingdom of God." At
first he met with a favorable reception; but as in other fields, he was soon
violently opposed. "Divers were hardened, and believed not, but spake evil
of that way before the multitude." As they persisted in their rejection of
the gospel, the apostle ceased to preach in the synagogue.
The Spirit of God had wrought with and through Paul in his labors for his
countrymen. Sufficient evidence had been presented to convince all who
honestly desired to know the truth. But many permitted themselves to be
controlled by prejudice and unbelief, and refused to yield
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to the most conclusive evidence. Fearing that the faith of the believers
would be endangered by continued association with these opposers of the
truth, Paul separated from them and gathered the disciples into a distinct
body, continuing his public instructions in the school of Tyrannus, a
teacher of some note.
Paul saw that "a great door and effectual" was opening before him, although
there were "many adversaries."
1 Corinthians 16:9. Ephesus was not only the most
magnificent, but the most corrupt, of the cities of Asia. Superstition and
sensual pleasure held sway over her teeming population. Under the shadow of
her temples, criminals of every grade found shelter, and the most degrading
vices flourished.
Ephesus was a popular center for the worship of Diana. The fame of the
magnificent temple of "Diana of the Ephesians" extended throughout all Asia
and the world. Its surpassing splendor made it the pride, not only of the
city, but of the nation. The idol within the temple was declared by
tradition to have fallen from the sky. Upon it were inscribed symbolic
characters, which were believed to possess great power. Books had been
written by the Ephesians to explain the meaning and use of these symbols.
Among those who gave close study to these costly books were many magicians,
who wielded a powerful influence over the minds of the superstitious
worshipers of the image within the temple.
The apostle Paul, in his labors at Ephesus, was given special tokens of
divine favor. The power of God accompanied his efforts, and many were healed
of physical
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maladies. "God wrought special miracles by the hands of Paul: so that from
his body were brought unto the sick handkerchiefs or aprons, and the
diseases departed from them, and the evil spirits went out of them." These
manifestations of supernatural power were far more potent than had ever
before been witnessed in Ephesus, and were of such a character that they
could not be imitated by the skill of the juggler or the enchantments of the
sorcerer. As these miracles were wrought in the name of Jesus of Nazareth,
the people had opportunity to see that the God of heaven was more powerful
than the magicians who were worshipers of the goddess Diana. Thus the Lord
exalted His servant, even before the idolaters themselves, immeasurably
above the most powerful and favored of the magicians.
But the One to whom all the spirits of evil are subject and who had given
His servants authority over them, was about to bring still greater shame and
defeat upon those who despised and profaned His holy name. Sorcery had been
prohibited by the Mosaic law, on pain of death, yet from time to time it had
been secretly practiced by apostate Jews. At the time of Paul's visit to
Ephesus there were in the city "certain of the vagabond Jews, exorcists,"
who, seeing the wonders wrought by him, "took upon them to call over them
which had evil spirits the name of the Lord Jesus." An attempt was made by
"seven sons of one Sceva, a Jew, and chief of the priests." Finding a man
possessed with a demon, they addressed him, "We adjure you by Jesus whom
Paul preacheth." But "the evil spirit answered
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and said, Jesus I know, and Paul I know; but who are ye? And the man in whom
the evil spirit was leaped on them, and overcame them, and prevailed against
them, so that they fled out of that house naked and wounded."
Thus unmistakable proof was given of the sacredness of the name of Christ,
and the peril which they incurred who should invoke it without faith in the
divinity of the Saviour's mission. "Fear fell on them all, and the name of
the Lord Jesus was magnified."
Facts which had previously been concealed were now brought to light. In
accepting Christianity, some of the believers had not fully renounced their
superstitions. To some extent they still continued the practice of magic.
Now, convinced of their error, "many that believed came, and confessed, and
showed their deeds." Even to some of the sorcerers themselves the good work
extended; and "many of them also which used curious arts brought their books
together, and burned them before all men: and they counted the price of
them, and found it fifty thousand pieces of silver. So mightily grew the
word of God and prevailed."
By burning their books on magic, the Ephesian converts showed that the
things in which they had once delighted they now abhorred. It was by and
through magic that they had especially offended God and imperiled their
souls; and it was against magic that they showed such indignation. Thus they
gave evidence of true conversion.
These treatises on divination contained rules and forms of communication
with evil spirits. They were the regulations of the worship of
Satan--directions for soliciting his
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help and obtaining information from him. By retaining these books the
disciples would have exposed themselves to temptation; by selling them they
would have placed temptation in the way of others. They had renounced the
kingdom of darkness, and to destroy its power they did not hesitate at any
sacrifice. Thus truth triumphed over men's prejudices and their love of
money.
By this manifestation of the power of Christ, a mighty victory for
Christianity was gained in the very stronghold of superstition. The
influence of what had taken place was more widespread than even Paul
realized. From Ephesus the news was widely circulated, and a strong impetus
was given to the cause of Christ. Long after the apostle himself had
finished his course, these scenes lived in the memory of men and were the
means of winning converts to the gospel.
It is fondly supposed that heathen superstitions have disappeared before the
civilization of the twentieth century. But the word of God and the stern
testimony of facts declare that sorcery is practiced in this age as verily
as in the days of the old-time magicians. The ancient system of magic is, in
reality, the same as what is now known as modern spiritualism. Satan is
finding access to thousands of minds by presenting himself under the guise
of departed friends. The Scriptures declare that "the dead know not
anything." Ecclesiastes 9:5. Their thoughts, their love, their hatred, have
perished. The dead do not hold communion with the living. But true to his
early cunning, Satan employs this device in order to gain control of minds.
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Through spiritualism many of the sick, the bereaved, the curious, are
communicating with evil spirits. All who venture to do this are on dangerous
ground. The word of truth declares how God regards them. In ancient times He
pronounced a stern judgment on a king who had sent for counsel to a heathen
oracle: "Is it not because there is not a God in Israel, that ye go to
inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord,
Thou shalt not come down from that bed on which thou art gone up, but shalt
surely die." 2 Kings 1:3, 4.
The magicians of heathen times have their counterpart in the spiritualistic
mediums, the clairvoyants, and the fortune-tellers of today. The mystic
voices that spoke at Endor and at Ephesus are still by their lying words
misleading the children of men. Could the veil be lifted from before our
eyes, we should see evil angels employing all their arts to deceive and to
destroy. Wherever an influence is exerted to cause men to forget God, there
Satan is exercising his bewitching power. When men yield to his influence,
ere they are aware the mind is bewildered and the soul polluted. The
apostle's admonition to the Ephesian church should be heeded by the people
of God today: "Have no fellowship with the unfruitful works of darkness, but
rather reprove them." Ephesians 5:11.
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Chapter 28
Days of Toil and Trial
For over three years Ephesus was the center of Paul's work. A flourishing
church was raised up here, and from this city the gospel spread throughout
the province of Asia, among both Jews and Gentiles.
The apostle had now for some time had been contemplating another missionary
journey. He "purposed in the spirit, when he had passed through Macedonia
and Achaia, to go to Jerusalem, saying, After I have been there, I must also
see Rome." In harmony with this plan "he sent into Macedonia two of them
that ministered unto him, Timotheus and Erastus;" but feeling that the cause
in Ephesus still demanded his presence, he decided to remain until after
Pentecost. An event soon occurred, however, which hastened his departure.
Once a year, special ceremonies were held at Ephesus in honor of the goddess
Diana. These attracted great numbers of people from all parts of the
province. Throughout
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this period, festivities were conducted with the utmost pomp and splendor.
This gala season was a trying time for those who had newly come to the
faith. The company of believers who met in the school of Tyrannus were an
inharmonious note in the festive chorus, and ridicule, reproach, and insult
were freely heaped upon them. Paul's labors had given the heathen worship a
telling blow, in consequence of which there was a perceptible falling off in
the attendance at the national festival and in the enthusiasm of the
worshipers. The influence of his teachings extended far beyond the actual
converts to the faith. Many who had not openly accepted the new doctrines
became so far enlightened as to lose all confidence in their heathen gods.
There existed also another cause of dissatisfaction. An extensive and
profitable business had grown up at Ephesus from the manufacture and sale of
small shrines and images, modeled after the temple and the image of Diana.
Those interested in this industry found their gains diminishing, and all
united in attributing the unwelcome change to Paul's labors.
Demetrius, a manufacturer of silver shrines, calling together the workmen of
his craft, said: "Sirs, ye know that by this craft we have our wealth.
Moreover ye see and hear, that not alone at Ephesus, but almost throughout
all Asia, this Paul hath persuaded and turned away much people, saying that
they be no gods, which are made with hands: so that not only this our craft
is in danger to be set at nought; but also that the temple of the great
goddess
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Diana should be despised, and her magnificence should be destroyed, whom all
Asia and the world worshipeth." These words roused the excitable passions of
the people. "They were full of wrath, and cried out, saying, Great is Diana
of the Ephesians."
A report of this speech was rapidly circulated. "The whole city was filled
with confusion." Search was made for Paul, but the apostle was not to be
found. His brethren, receiving an intimation of the danger, had hurried him
from the place. Angels of God had been sent to guard the apostle; his time
to die a martyr's death had not yet come.
Failing to find the object of their wrath, the mob seized "Gaius and
Aristarchus, men of Macedonia, Paul's companions in travel," and with these
"they rushed with one accord into the theater."
Paul's place of concealment was not far distant, and he soon learned of the
peril of his beloved brethren. Forgetful of his own safety, he desired to go
at once to the theater to address the rioters. But "the disciples suffered
him not." Gaius and Aristarchus were not the prey the people sought; no
serious harm to them was apprehended. But should the apostle's pale,
care-worn face be seen, it would arouse at once the worst passions of the
mob and there would not be the least human possibility of saving his life.
Paul was still eager to defend the truth before the multitude, but he was at
last deterred by a message of warning from the theater. "Certain of the
chief of Asia, which were his friends, sent unto him, desiring him that he
would not adventure himself into the theater."
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The tumult in the theater was continually increasing. "Some . . . cried one
thing, and some another: for the assembly was confused; and the more part
knew not wherefore they were come together." The fact that Paul and some of
his companions were of Hebrew extraction made the Jews anxious to show
plainly that they were not sympathizers with him and his work. They
therefore brought forward one of their own number to set the matter before
the people. The speaker chosen was Alexander, one of the craftsmen, a
coppersmith, to whom Paul afterward referred as having done him much evil. 2
Timothy 4:14. Alexander was a man of considerable ability, and he bent all
his energies to direct the wrath of the people exclusively against Paul and
his companions. But the crowd, seeing that Alexander was a Jew, thrust him
aside, and "all with one voice about the space of two hours cried out, Great
is Diana of the Ephesians."
At last, from sheer exhaustion, they ceased, and there was a momentary
silence. Then the recorder of the city arrested the attention of the crowd,
and by virtue of his office obtained a hearing. He met the people on their
own ground and showed that there was no cause for the present tumult. He
appealed to their reason. "Ye men of Ephesus," he said, "what man is there
that knoweth not how that the city of the Ephesians is a worshiper of the
great goddess Diana, and of the image which fell down from Jupiter? Seeing
then that these things cannot be spoken against, ye ought to be quiet, and
to do nothing rashly. For ye have brought hither these men, which are
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neither robbers of churches, nor yet blasphemers of your goddess. Wherefore
if Demetrius, and the craftsmen which are with him, have a matter against
any man, the law is open, and there are deputies: let them implead one
another. But if ye inquire anything concerning other matters, it shall be
determined in a lawful assembly. For we are in danger to be called in
question for this day's uproar, there being no cause whereby we may give an
account of this concourse. And when he had thus spoken, he dismissed the
assembly."
In his speech Demetrius had said, "This our craft is in danger." These words
reveal the real cause of the tumult at Ephesus, and also the cause of much
of the persecution which followed the apostles in their work. Demetrius and
his fellow craftsmen saw that by the teaching and spread of the gospel the
business of image making was endangered. The income of pagan priests and
artisans was at stake, and for this reason they aroused against Paul the
most bitter opposition.
The decision of the recorder and of others holding honorable offices in the
city had set Paul before the people as one innocent of any unlawful act.
This was another triumph of Christianity over error and superstition. God
had raised up a great magistrate to vindicate His apostle and hold the
tumultuous mob in check. Paul's heart was filled with gratitude to God that
his life had been preserved and that Christianity had not been brought into
disrepute by the tumult at Ephesus.
"After the uproar was ceased, Paul called unto him the disciples, and
embraced them, and departed for to go into
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Macedonia." On this journey he was accompanied by two faithful Ephesian
brethren, Tychicus and Trophimus.
Paul's labors in Ephesus were concluded. His ministry there had been a
season of incessant labor, of many trials, and of deep anguish. He had
taught the people in public and from house to house, with many tears
instructing and warning them. Continually he had been opposed by the Jews,
who lost no opportunity to stir up the popular feeling against him.
And while thus battling against opposition, pushing forward with untiring
zeal the gospel work, and guarding the interests of a church yet young in
the faith, Paul was bearing upon his soul a heavy burden for all the
churches.
News of apostasy in some of the churches of his planting caused him deep
sorrow. He feared that his efforts in their behalf might prove to be in
vain. Many a sleepless night was spent in prayer and earnest thought as he
learned of the methods employed to counteract his work. As he had
opportunity and as their condition demanded, he wrote to the churches,
giving reproof, counsel, admonition, and encouragement. In these letters the
apostle does not dwell on his own trials, yet there are occasional glimpses
of his labors and sufferings in the cause of Christ. Stripes and
imprisonment, cold and hunger and thirst, perils by land and by sea, in the
city and in the wilderness, from his own countrymen, from the heathen, and
from false brethren-- all this he endured for the sake of the gospel. He was
"defamed," "reviled," made "the offscouring of all things,"
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"perplexed," "persecuted," "troubled on every side," "in jeopardy every
hour," "alway delivered unto death for Jesus' sake."
Amidst the constant storm of opposition, the clamor of enemies, and the
desertion of friends the intrepid apostle almost lost heart. But he looked
back to Calvary and with new ardor pressed on to spread the knowledge of the
Crucified. He was but treading the blood-stained path that Christ had
trodden before him. He sought no discharge from the warfare till he should
lay off his armor at the feet of his Redeemer.
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Chapter 29
A Message of Warning and Entreaty
The first epistle to the Corinthian church was written by the apostle Paul
during the latter part of his stay at Ephesus. For no others had he felt a
deeper interest or put forth more untiring effort than for the believers in
Corinth. For a year and a half he had labored among them, pointing them to a
crucified and risen Saviour as the only means of salvation, and urging them
to rely implicitly on the transforming power of His grace. Before accepting
into church fellowship those who made a profession of Christianity, he had
been careful to give them special instruction as to the privileges and
duties of the Christian believer, and he had earnestly endeavored to help
them to be faithful to their baptismal vows.
Paul had a keen sense of the conflict which every soul must wage with the
agencies of evil that are continually seeking to deceive and ensnare, and he
had worked untiringly
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to strengthen and confirm those who were young in the faith. He had
entreated them to make an entire surrender to God; for he knew that when the
soul fails to make this surrender, then sin is not forsaken, the appetites
and passions still strive for the mastery, and temptations confuse the
conscience.
The surrender must be complete. Every weak, doubting, struggling soul who
yields fully to the Lord is placed in direct touch with agencies that enable
him to overcome. Heaven is near to him, and he has the support and help of
angels of mercy in every time of trial and need.
The members of the church at Corinth were surrounded by idolatry and
sensuality of the most alluring form. While the apostle was with them, these
influences had but little power over them. Paul's firm faith, his fervent
prayers and earnest words of instruction, and, above all, his godly life had
helped them to deny self for Christ's sake rather than to enjoy the
pleasures of sin.
After the departure of Paul, however, unfavorable conditions arose; tares
that had been sown by the enemy appeared among the wheat, and erelong these
began to bring forth their evil fruit. This was a time of severe trial to
the Corinthian church. The apostle was no longer with them to quicken their
zeal and aid them in their endeavors to live in harmony with God, and little
by little many became careless and indifferent, and allowed natural tastes
and inclinations to control them. He who had so often urged them to high
ideals of purity and uprightness was no longer with them, and not a few who,
at the time of their conversion,
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had put away their evil habits, returned to the debasing sins of heathenism.
Paul had written briefly to the church, admonishing them "not to company"
with members who should persist in profligacy; but many of the believers
perverted the apostle's meaning, quibbled over his words, and excused
themselves for disregarding his instruction.
A letter was sent to Paul by the church, asking for counsel concerning
various matters, but saying nothing of the grievous sins existing among
them. The apostle was, however, forcibly impressed by the Holy Spirit that
the true state of the church had been concealed and that this letter was an
attempt to draw from him statements which the writers could construe to
serve their own purposes.
About this time there came to Ephesus members of the household of Chloe, a
Christian family of high repute in Corinth. Paul asked them regarding the
condition of things, and they told him that the church was rent by
divisions. The dissensions that had prevailed at the time of Apollos's visit
had greatly increased. False teachers were leading the members to despise
the instructions of Paul. The doctrines and ordinances of the gospel had
been perverted. Pride, idolatry, and sensualism, were steadily increasing
among those who had once been zealous in the Christian life.
As this picture was presented before him, Paul saw that his worst fears were
more than realized. But he did not because of this give way to the thought
that his work had been a failure. With "anguish of heart" and with "many
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tears" he sought counsel from God. Gladly would he have visited Corinth at
once, had this been the wisest course to pursue. But he knew that in their
present condition the believers would not profit by his labors, and
therefore he sent Titus to prepare the way for a visit from himself later
on. Then, putting aside all personal feelings over the course of those whose
conduct revealed such strange perverseness, and keeping his soul stayed upon
God, the apostle wrote to the church at Corinth one of the richest, most
instructive, most powerful of all his letters.
With remarkable clearness he proceeded to answer the various questions
brought forward by the church, and to lay down general principles, which, if
heeded, would lead them to a higher spiritual plane. They were in peril, and
he could not bear the thought of failing at this critical time to reach
their hearts. Faithfully he warned them of their dangers and reproved them
for their sins. He pointed them again to Christ and sought to kindle anew
the fervor of their early devotion.
The apostle's great love for the Corinthian believers was revealed in his
tender greeting to the church. He referred to their experience in turning
from idolatry to the worship and service of the true God. He reminded them
of the gifts of the Holy Spirit which they had received, and showed that it
was their privilege to make continual advancement in the Christian life
until they should attain to the purity and holiness of Christ. "In
everything ye are enriched by Him," he wrote, "in all utterance, and in all
knowledge; even as
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the testimony of Christ was confirmed in you: so that ye come behind in no
gift; waiting for the coming of our Lord Jesus Christ: who shall also
confirm you unto the end, that ye may be blameless in the day of our Lord
Jesus Christ."
Paul spoke plainly of the dissensions that had arisen in the Corinthian
church, and exhorted the members to cease from strife. "I beseech you,
brethren," he wrote, "by the name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no divisions among you; but that ye
be perfectly joined together in the same mind and in the same judgment."
The apostle felt at liberty to mention how and by whom he had been informed
of the divisions in the church. "It hath been declared unto me of you, my
brethren, by them which are of the house of Chloe, that there are
contentions among you."
Paul was an inspired apostle. The truths he taught to others he had received
"by revelation;" yet the Lord did not directly reveal to him at all times
just the condition of His people. In this instance those who were interested
in the prosperity of the church at Corinth, and who had seen evils creeping
in, had presented the matter before the apostle, and from divine revelations
which he had formerly received he was prepared to judge of the character of
these developments. Notwithstanding the fact that the Lord did not give him
a new revelation for that special time, those who were really seeking for
light accepted his message as
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expressing the mind of Christ. The Lord had shown him the difficulties and
dangers which would arise in the churches, and, as these evils developed,
the apostle recognized their significance. He had been set for the defense
of the church. He was to watch for souls as one who must render account to
God, and was it not consistent and right for him to take notice of the
reports concerning the anarchy and divisions among them? Most assuredly; and
the reproof he sent them was as certainly written under the inspiration of
the Spirit of God as were any of his other epistles.
The apostle made no mention of the false teachers who were seeking to
destroy the fruit of his labor. Because of the darkness and division in the
church, he wisely forbore to irritate them by such references, for fear of
turning some entirely from the truth. He called attention to his own work
among them as that of "a wise master builder," who had laid the foundation
upon which others had built. But he did not thereby exalt himself; for he
declared, "We are laborers together with God." He claimed no wisdom of his
own, but acknowledged that divine power alone had enabled him to present the
truth in a manner pleasing to God. United with Christ, the greatest of all
teachers, Paul had been enabled to communicate lessons of divine wisdom,
which met the necessities of all classes, and which were to apply at all
times, in all places, and under all conditions.
Among the more serious of the evils that had developed among the Corinthian
believers, was that of a return to many of the debasing customs of
heathenism. One former
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convert had so far backslidden that his licentious course was a violation of
even the low standard of morality held by the Gentile world. The apostle
pleaded with the church to put away from among them "that wicked person."
"Know ye not," he admonished them, "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."
Another grave evil that had arisen in the church was that of brethren going
to law against one another. Abundant provision had been made for the
settlement of difficulties among believers. Christ Himself had given plain
instruction as to how such matters were to be adjusted. "If thy brother
shall trespass against thee," the Saviour had counseled, "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.
To the Corinthian believers who had lost sight of this plain counsel, Paul
wrote in no uncertain terms of admonition and rebuke. "Dare any of you," he
asked, "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
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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? . . . Nay, ye do
wrong, and defraud, and that your brethren. Know ye not that the unrighteous
shall not inherit the kingdom of God?"
Satan is constantly seeking to introduce distrust, alienation, and malice
among God's people. We shall often be tempted to feel that our rights are
invaded, even when there is no real cause for such feelings. Those whose
love for self is stronger than their love for Christ and His cause will
place their own interests first and will resort to almost any expedient to
guard and maintain them. Even many who appear to be conscientious Christians
are hindered by pride and self-esteem from going privately to those whom
they think in error, that they may talk with them in the spirit of Christ
and pray together for one another. When they think themselves injured by
their brethren, some will even go to law instead of following the Saviour's
rule.
Christians should not appeal to civil tribunals to settle differences that
may arise among church members. Such differences should be settled among
themselves, or by the
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church, in harmony with Christ's instruction. Even though injustice may have
been done, the follower of the meek and lowly Jesus will suffer himself "to
be defrauded" rather than open before the world the sins of his brethren in
the church.
Lawsuits between brethren are a reproach to the cause of truth. Christians
who go to law with one another expose the church to the ridicule of her
enemies and cause the powers of darkness to triumph. They are wounding
Christ afresh and putting Him to open shame. By ignoring the authority of
the church, they show contempt for God, who gave to the church its
authority.
In this letter to the Corinthians Paul endeavored to show them Christ's
power to keep them from evil. He knew that if they would comply with the
conditions laid down, they would be strong in the strength of the Mighty
One. As a means of helping them to break away from the thralldom of sin and
to perfect holiness in the fear of the Lord, Paul urged upon them the claims
of Him to whom they had dedicated their lives at the time of their
conversion. "Ye are Christ's," he declared. "Ye are not your own. . . . Ye
are bought with a price: therefore glorify God in your body, and in your
spirit, which are God's."
The apostle plainly outlined the result of turning from a life of purity and
holiness to the corrupt practices of heathenism. "Be not deceived," he
wrote; "neither fornicators, nor idolaters, nor adulterers, . . . nor
thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall
inherit the kingdom of God." He begged them to control
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the lower passions and appetites. "Know ye not," he asked, "that your body
is the temple of the Holy Ghost which is in you, which ye have of God?"
While Paul possessed high intellectual endowments, his life revealed the
power of a rarer wisdom, which gave him quickness of insight and sympathy of
heart, and brought him into close touch with others, enabling him to arouse
their better nature and inspire them to strive for a higher life. His heart
was filled with an earnest love for the Corinthian believers. He longed to
see them revealing an inward piety that would fortify them against
temptation. He knew that at every step in the Christian pathway they would
be opposed by the synagogue of Satan and that they would have to engage in
conflicts daily. They would have to guard against the stealthy approach of
the enemy, forcing back old habits and natural inclinations, and ever
watching unto prayer. Paul knew that the higher Christian attainments can be
reached only through much prayer and constant watchfulness, and this he
tried to instill into their minds. But he knew also that in Christ crucified
they were offered power sufficient to convert the soul and divinely adapted
to enable them to resist all temptations to evil. With faith in God as their
armor, and with His word as their weapon of warfare, they would be supplied
with an inner power that would enable them to turn aside the attacks of the
enemy.
The Corinthian believers needed a deeper experience in the things of God.
They did not know fully what it meant to behold His glory and to be changed
from character
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to character. They had seen but the first rays of the early dawn of that
glory. Paul's desire for them was that they might be filled with all the
fullness of God, following on to know Him whose going forth is prepared as
the morning, and continuing to learn of Him until they should come into the
full noontide of a perfect gospel faith.
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Chapter 30
Called to Reach a Higher Standard
In the hope of impressing vividly upon the minds of the Corinthian believers
the importance of firm self-control, strict temperance, and unflagging zeal
in the service of Christ, Paul in his letter to them made a striking
comparison between the Christian warfare and the celebrated foot races held
at stated intervals near Corinth. Of all the games instituted among the
Greeks and the Romans, the foot races were the most ancient and the most
highly esteemed. They were witnessed by kings, nobles, and statesmen. Young
men of rank and wealth took part in them and shrank from no effort or
discipline necessary to obtain the prize.
The contests were governed by strict regulations, from which there was no
appeal. Those who desired their names entered as competitors for the prize
had first to undergo a severe preparatory training. Harmful indulgence of
appetite, or any other gratification that would lower mental or physical
vigor, was strictly forbidden. For one to have any hope
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of success in these trials of strength and speed, the muscles must be strong
and supple, and the nerves well under control. Every movement must be
certain, every step swift and unswerving; the physical powers must reach the
highest mark.
As the contestants in the race made their appearance before the waiting
multitude, their names were heralded, and the rules of the race were
distinctly stated. Then they all started together, the fixed attention of
the spectators inspiring them with a determination to win. The judges were
seated near the goal, that they might watch the race from its beginning to
its close and give the prize to the true victor. If a man reached the goal
first by taking an unlawful advantage, he was not awarded the prize.
In these contests great risks were run. Some never recovered from the
terrible physical strain. It was not unusual for men to fall on the course,
bleeding at the mouth and nose, and sometimes a contestant would drop dead
when about to seize the prize. But the possibility of lifelong injury or of
death was not looked upon as too great a risk to run for the sake of the
honor awarded the successful contestant.
As the winner reached the goal, the applause of the vast multitude of
onlookers rent the air and awoke the echoes of the surrounding hills and
mountains. In full view of the spectators, the judge presented him with the
emblems of victory--a laurel crown and a palm branch to carry in his right
hand. His praise was sung throughout the land; his parents received their
share of honor; and even the city
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in which he lived was held in high esteem for having produced so great an
athlete.
In referring to these races as a figure of the Christian warfare, Paul
emphasized the preparation necessary to the success of the contestants in
the race--the preliminary discipline, the abstemious diet, the necessity for
temperance. "Every man that striveth for the mastery," he declared, "is
temperate in all things." The runners put aside every indulgence that would
tend to weaken the physical powers, and by severe and continuous discipline
trained their muscles to strength and endurance, that when the day of the
contest should arrive, they might put the heaviest tax upon their powers.
How much more important that the Christian, whose eternal interests are at
stake, bring appetite and passion under subjection to reason and the will of
God! Never must he allow his attention to be diverted by amusements,
luxuries, or ease. All his habits and passions must be brought under the
strictest discipline. Reason, enlightened by the teachings of God's word and
guided by His Spirit, must hold the reins of control.
And after this has been done, the Christian must put forth the utmost
exertion in order to gain the victory. In the Corinthian games the last few
strides of the contestants in the race were made with agonizing effort to
keep up undiminished speed. So the Christian, as he nears the goal, will
press onward with even more zeal and determination than at the first of his
course.
Paul presents the contrast between the chaplet of fading laurel received by
the victor in the foot races, and the crown
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of immortal glory that will be given to him who runs with triumph the
Christian race. "They do it," he declares, "to obtain a corruptible crown;
but we an incorruptible." To win a perishable prize, the Grecian runners
spared themselves no toil or discipline. We are striving for a prize
infinitely more valuable, even the crown of everlasting life. How much more
careful should be our striving, how much more willing our sacrifice and
self-denial!
In the epistle to the Hebrews is pointed out the single-hearted purpose that
should characterize the Christian's race for eternal life: "Let us lay aside
every weight, and the sin which doth so easily beset us, and let us run with
patience the race that is set before us, looking unto Jesus the author and
finisher of our faith." Hebrews 12:1, 2. Envy, malice, evil thinking,
evilspeaking, covetousness--these are weights that the Christian must lay
aside if he would run successfully the race for immortality. Every habit or
practice that leads into sin and brings dishonor upon Christ must be put
away, whatever the sacrifice. The blessing of heaven cannot attend any man
in violating the eternal principles of right. One sin cherished is
sufficient to work degradation of character and to mislead others.
"If thy hand cause thee to stumble," the Saviour said, "Cut it off: it is
good for thee to enter into life maimed, rather than having thy two hands to
go into hell, into the unquenchable fire. And if thy foot cause thee to
stumble, cut it off: it is good for thee to enter into life halt, rather
than having thy two feet to be cast into hell." Mark 9:43-45,
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R.V. If to save the body from death, the foot or the hand should be cut off,
or even the eye plucked out, how much more earnest should the Christian be
to put away sin, which brings death to the soul!
The competitors in the ancient games, after they had submitted to
self-denial and rigid discipline, were not even then sure of the victory.
"Know ye not," Paul asked, "that they which run in a race run all, but one
receiveth the prize?" However eagerly and earnestly the runners might
strive, the prize could be awarded to but one. One hand only could grasp the
coveted garland. Some might put forth the utmost effort to obtain the prize,
but as they reached forth the hand to secure it, another, an instant before
them, might grasp the coveted treasure.
Such is not the case in the Christian warfare. Not one who complies with the
conditions will be disappointed at the end of the race. Not one who is
earnest and persevering will fail of success. The race is not to the swift,
nor the battle to the strong. The weakest saint, as well as the strongest,
may wear the crown of immortal glory. All may win who, through the power of
divine grace, bring their lives into conformity to the will of Christ. The
practice, in the details of life, of the principles laid down in God's word,
is too often looked upon as unimportant--a matter too trivial to demand
attention. But in view of the issue at stake, nothing is small that will
help or hinder. Every act casts its weight into the scale that determines
life's victory or defeat. And the reward given to those who win
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will be in proportion to the energy and earnestness with which they have
striven.
The apostle compared himself to a man running in a race, straining every
nerve to win the prize. "I therefore so run," he says, "not as uncertainly;
so fight I, not as one that beateth the air: but I keep under my body, and
bring it into subjection: lest that by any means, when I have preached to
others, I myself should be a castaway." That he might not run uncertainly or
at random in the Christian race, Paul subjected himself to severe training.
The words, "I keep under my body," literally mean to beat back by severe
discipline the desires, impulses, and passions.
Paul feared lest, having preached to others, he himself should be a
castaway. He realized that if he did not carry out in his life the
principles he believed and preached, his labors in behalf of others would
avail him nothing. His conversation, his influence, his refusal to yield to
self-gratification, must show that his religion was not a profession merely,
but a daily, living connection with God. One goal he kept ever before him,
and strove earnestly to reach-- "the righteousness which is of God by
faith." Philippians 3:9.
Paul knew that his warfare against evil would not end so long as life should
last. Ever he realized the need of putting a strict guard upon himself, that
earthly desires might not overcome spiritual zeal. With all his power he
continued to strive against natural inclinations. Ever he kept before him
the ideal to be attained, and this ideal he strove to reach by willing
obedience to the law of God. His
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words, his practices, his passions--all were brought under the control of
the Spirit of God.
It was this singlehearted purpose to win the race for eternal life that Paul
longed to see revealed in the lives of the Corinthian believers. He knew
that in order to reach Christ's ideal for them, they had before them a life
struggle from which there would be no release. He entreated them to strive
lawfully, day by day seeking for piety and moral excellence. He pleaded with
them to lay aside every weight and to press forward to the goal of
perfection in Christ.
Paul pointed the Corinthians to the experience of ancient Israel, to the
blessings that rewarded their obedience, and to the judgments that followed
their transgressions. He reminded them of the miraculous way in which the
Hebrews were led from Egypt under the protection of the cloud by day and the
pillar of fire by night. Thus they were safely conducted through the Red
Sea, while the Egyptians, essaying to cross in like manner, were all
drowned. By these acts God had acknowledged Israel as His church. They "did
all eat the same spiritual meat; and did all drink the same spiritual drink:
for they drank of that spiritual Rock that followed them: and that Rock was
Christ." The Hebrews, in all their travels, had Christ as a leader. The
smitten rock typified Christ, who was to be wounded for men's
transgressions, that the stream of salvation might flow to all.
Notwithstanding the favor that God showed to the Hebrews, yet because of
their lust for the luxuries left behind in Egypt, and because of their sin
and rebellion, the
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judgments of God came upon them. The apostle enjoined the Corinthian
believers to heed the lesson contained in Israel's experience. "Now these
things were our examples," he declared, "to the intent we should not lust
after evil things, as they also lusted." He showed how love of ease and
pleasure had prepared the way for sins that called forth the signal
vengeance of God. It was when the children of Israel sat down to eat and
drink, and rose up to play, that they threw off the fear of God, which they
had felt as they listened to the giving of the law; and, making a golden
calf to represent God, they worshiped it. And it was after enjoying a
luxurious feast connected with the worship of Baalpeor, that many of the
Hebrews fell through licentiousness. The anger of God was aroused, and at
His command "three and twenty thousand" were slain by the plague in one day.
The apostle adjured the Corinthians, "Let him that thinketh he standeth take
heed lest he fall." Should they become boastful and self-confident,
neglecting to watch and pray, they would fall into grievous sin, calling
down upon themselves the wrath of God. Yet Paul would not have them yield to
despondency or discouragement. He gave them the assurance: "God is faithful,
who will not suffer you to be tempted above that ye are able; but will with
the temptation also make a way of escape, that ye may be able to bear it."
Paul urged his brethren to ask themselves what influence their words and
deeds would have upon others and to do nothing, however innocent in itself,
that would seem to
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sanction idolatry or offend the scruples of those who might be weak in the
faith. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to
the glory of God. Give none offense, neither to the Jews, nor to the
Gentiles, nor to the church of God."
The apostle's words of warning to the Corinthian church are applicable to
all time and are especially adapted to our day. By idolatry he meant not
only the worship of idols, but self-serving, love of ease, the gratification
of appetite and passion. A mere profession of faith in Christ, a boastful
knowledge of the truth, does not make a man a Christian. A religion that
seeks only to gratify the eye, the ear, and the taste, or that sanctions
self-indulgence, is not the religion of Christ.
By a comparison of the church with the human body, the apostle aptly
illustrated the close and harmonious relationship that should exist among
all members of the church of Christ. "By one Spirit," he wrote, "are well
all baptized into one body, whether we be Jews or Gentiles, whether we be
bond or free; and have been all made to drink into one Spirit. For the body
is not one member, but many. If the foot shall say, Because I am not the
hand, I am not of the body; is it therefore not of the body? And if the ear
shall say, Because I am not the eye, I am not of the body; is it therefore
not of the body? If the whole body were an eye, where were the hearing? If
the whole were hearing, where were the smelling? But now hath God set the
members every one of them in the body, as it hath pleased Him. And if they
were all one member, where were the body?
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But now are they many members, yet but one body. And the eye cannot say unto
the hand, I have no need of thee: nor again the head to the feet, I have no
need of you. . . . God hath tempered the body together, having given more
abundant honor to that part which lacked: that there should be no schism in
the body; but that the members should have the same care one for another.
And whether one member suffer, all the members suffer with it; or one member
be honored, all the members rejoice with it. Now ye are the body of Christ,
and members in particular."
And then, in words which from that day to this have been to men and women a
source of inspiration and encouragement, Paul set forth the importance of
that love which should be cherished by the followers of Christ: "Though I
speak with the tongues of men and of angels, and have not charity, I am
become as sounding brass, or a tinkling cymbal. And though I have the gift
of prophecy, and understand all mysteries, and all knowledge; and though I
have all faith, so that I could remove mountains, and have not charity, I am
nothing. And though I bestow all my goods to feed the poor, and though I
give my body to be burned, and have not charity, it profiteth me nothing."
No matter how high the profession, he whose heart is not filled with love
for God and his fellow men is not a true disciple of Christ. Though he
should possess great faith and have power even to work miracles, yet without
love his faith would be worthless. He might display great liberality; but
should he, from some other motive than
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genuine love, bestow all his goods to feed the poor, the act would not
commend him to the favor of God. In his zeal he might even meet a martyr's
death, yet if not actuated by love, he would be regarded by God as a deluded
enthusiast or an ambitious hypocrite.
"Charity suffereth long, and is kind; charity envieth not; charity vaunteth
not itself, is not puffed up." The purest joy springs from the deepest
humiliation. The strongest and noblest characters are built on the
foundation of patience, love, and submission to God's will.
Charity "doth not behave itself unseemly, seeketh not her own, is not easily
provoked, thinketh no evil." Christ-like love places the most favorable
construction on the motives and acts of others. It does not needlessly
expose their faults; it does not listen eagerly to unfavorable reports, but
seeks rather to bring to mind the good qualities of others.
Love "rejoiceth not in iniquity, but rejoiceth in the truth; beareth all
things, believeth all things, hopeth all things, endureth all things." This
love "never faileth." It can never lose its value; it is a heavenly
attribute. As a precious treasure, it will be carried by its possessor
through the portals of the city of God.
"And now abideth faith, hope, charity, these three; but the greatest of
these is charity."
In the lowering of the moral standard among the Corinthian believers, there
were those who had given up some of the fundamental features of their faith.
Some had gone so far as to deny the doctrine of the resurrection. Paul met
this heresy with a very plain testimony regarding the
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unmistakable evidence of the resurrection of Christ. He declared that
Christ, after His death, "rose again the third day according to the
Scriptures," after which "He was seen of Cephas, then of the Twelve: after
that, He was seen of above five hundred brethren at once; of whom the
greater part remain unto this present, but some are fallen asleep. After
that, He was seen of James; then of all the apostles. And last of all He was
seen of me also."
With convincing power the apostle set forth the great truth of the
resurrection. "If there be no resurrection of the dead," he argued, "then is
Christ not risen: and if Christ be not risen, then is our preaching vain,
and your faith is also vain. Yea, and we are found false witnesses of God;
because we have testified of God that He raised up Christ: whom He raised
not up, if so be that the dead rise not. For if the dead rise not, then is
not Christ raised: and if Christ be not raised, your faith is vain; ye are
yet in your sins. Then they also which are fallen asleep in Christ are
perished. If in this life only we have hope in Christ, we are of all men
most miserable. But now is Christ risen from the dead, and become the first
fruits of them that slept."
The apostle carried the minds of the Corinthian brethren forward to the
triumphs of the resurrection morn, when all the sleeping saints are to be
raised, henceforth to live forever with their Lord. "Behold," the apostle
declared, "I show you a mystery: We shall not all sleep, but we shall all be
changed, in a moment, in the twinkling of an eye, at the last trump: for the
trumpet shall sound, and the dead shall be raised incorruptible, and we
shall be changed. For this
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corruptible must put on incorruption, and this mortal must put on
immortality. So when this corruptible shall have put on incorruption, and
this mortal shall have put on immortality, then shall be brought to pass the
saying that is written, Death is swallowed up in victory. O death, where is
thy sting? O grave, where is thy victory? . . . Thanks be to God, which
giveth us the victory through our Lord Jesus Christ."
Glorious is the triumph awaiting the faithful. The apostle, realizing the
possibilities before the Corinthian believers, sought to set before them
that which uplifts from the selfish and the sensual, and glorifies life with
the hope of immortality. Earnestly he exhorted them to be true to their high
calling in Christ. "My beloved brethren," he pleaded, "be ye steadfast,
unmovable, always abounding in the work of the Lord, forasmuch as ye know
that your labor is not in vain in the Lord."
Thus the apostle, in the most decided and impressive manner, endeavored to
correct the false and dangerous ideas and practices that were prevailing in
the Corinthian church. He spoke plainly, yet in love for their souls. In his
warnings and reproofs, light from the throne of God was shining upon them,
to reveal the hidden sins that were defiling their lives. How would it be
received?
After the letter had been dispatched, Paul feared lest that which he had
written might wound too deeply those whom he desired to benefit. He keenly
dreaded a further alienation and sometimes longed to recall his words. Those
who, like the apostle, have felt a responsibility for beloved
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churches or institutions, can best appreciate his depression of spirit and
self-accusing. The servants of God who bear the burden of His work for this
time know something of the same experience of labor, conflict, and anxious
care that fell to the lot of the great apostle. Burdened by divisions in the
church, meeting with ingratitude and betrayal from some to whom he looked
for sympathy and support, realizing the peril of the churches that harbored
iniquity, compelled to bear a close, searching testimony in reproof of sin,
he was at the same time weighed down with fear that he might have dealt with
too great severity. With trembling anxiety he waited to receive some tidings
as to the reception of his message.
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Chapter 31
The Message Heeded
From Ephesus Paul set forth on another missionary tour, during which he
hoped to visit once more the scenes of his former labors in Europe. Tarrying
for a time at Troas, "to preach Christ's gospel," he found some who were
ready to listen to his message. "A door was opened unto me of the Lord," he
afterward declared of his labors in this place. But successful as were his
efforts at Troas, he could not remain there long. "The care of all the
churches," and particularly of the church at Corinth, rested heavily on his
heart. He had hoped to meet Titus at Troas and to learn from him how the
words of counsel and reproof sent to the Corinthian brethren had been
received, but in this he was disappointed. "I had no rest in my spirit," he
wrote concerning this experience, "because I found not Titus my brother." He
therefore left Troas and crossed over to Macedonia, where, at Philippi he
met Timothy.
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During this time of anxiety concerning the church at Corinth, Paul hoped for
the best; yet at times feelings of deep sadness would sweep over his soul,
lest his counsels and admonitions might be misunderstood. "Our flesh had no
rest," he afterward wrote, "but we were troubled on every side; without were
fightings, within were fears. Nevertheless God, that comforteth those that
are cast down, comforted us by the coming of Titus."
This faithful messenger brought the cheering news that a wonderful change
had taken place among the Corinthian believers. Many had accepted the
instruction contained in Paul's letter and had repented of their sins. Their
lives were no longer a reproach to Christianity, but exerted a powerful
influence in favor of practical godliness.
Filled with joy, the apostle sent another letter to the Corinthian
believers, expressing his gladness of heart because of the good work wrought
in them: "Though I made you sorry with a letter, I do not repent, though I
did repent." When tortured by the fear that his words would be despised, he
had sometimes regretted that he had written so decidedly and severely. "Now
I rejoice," he continued, "not that ye were made sorry, but that ye sorrowed
to repentance: for ye were made sorry after a godly manner, that ye might
receive damage by us in nothing. For godly sorrow worketh repentance to
salvation not to be repented of." That repentance which is produced by the
influence of divine grace upon the heart will lead to confession and
forsaking of sin. Such were the fruits which the apostle declared had been
seen in the lives of the Corinthian believers. "What
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carefulness it wrought in you, yea, what clearing of yourselves, yea, what
indignation, yea, what fear, yea, what vehement desire, yea, what zeal."
For some time Paul had been carrying a burden of soul for the churches--a
burden so heavy that he could scarcely endure it. False teachers had sought
to destroy his influence among the believers and to urge their own doctrines
in the place of gospel truth. The perplexities and discouragements with
which Paul was surrounded are revealed in the words, "We were pressed out of
measure, above strength, insomuch that we despaired even of life."
But now one cause of anxiety was removed. At the tidings of the acceptance
of his letter to the Corinthians, Paul broke forth into words of rejoicing:
"Blessed be God, even the Father of our Lord Jesus Christ, the Father of
mercies, and the God of all comfort; who comforteth us in all our
tribulation, that we may be able to comfort them which are in any trouble,
by the comfort wherewith we ourselves are comforted of God. For as the
sufferings of Christ abound in us, so our consolation also aboundeth by
Christ. And whether we be afflicted, it is for your consolation and
salvation, which is effectual in the enduring of the same sufferings which
we also suffer: or whether we be comforted, it is for your consolation and
salvation. And our hope of you is steadfast, knowing, that as ye are
partakers of the sufferings, so shall ye be also of the consolation."
In expressing his joy over their reconversion and their growth in grace,
Paul ascribed to God all the praise for this transformation of heart and
life. "Thanks be unto God,"
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he exclaimed, "which always causeth us to triumph in Christ, and maketh
manifest the savor of His knowledge by us in every place. For we are unto
God a sweet savor of Christ, in them that are saved, and in them that
perish." It was the custom of the day for a general victorious in warfare to
bring with him on his return a train of captives. On such occasions incense
bearers were appointed, and as the army marched triumphantly home, the
fragrant odor was to the captives appointed to die, a savor of death,
showing that they were nearing the time of their execution; but to those of
the prisoners who had found favor with their captors, and whose lives were
to be spared, it was a savor of life, in that it showed them that their
freedom was near.
Paul was now full of faith and hope. He felt that Satan was not to triumph
over the work of God in Corinth, and in words of praise he poured forth the
gratitude of his heart. He and his fellow laborers would celebrate their
victory over the enemies of Christ and the truth, by going forth with new
zeal to extend the knowledge of the Saviour. Like incense the fragrance of
the gospel was to be diffused throughout the world. To those who should
accept Christ, the message would be a savor of life unto life; but to those
who should persist in unbelief, a savor of death unto death.
Realizing the overwhelming magnitude of the work, Paul exclaimed, "Who is
sufficient for these things?" Who is able to preach Christ in such a way
that His enemies shall have no just cause to despise the messenger or the
message
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that he bears? Paul desired to impress upon believers the solemn
responsibility of the gospel ministry. Faithfulness in preaching the word,
united with a pure, consistent life, can alone make the efforts of ministers
acceptable to God and profitable to souls. Ministers of our day, burdened
with a sense of the greatness of the work, may well exclaim with the
apostle, "Who is sufficient for these things?"
There were those who had charged Paul with self-commendation in writing his
former letter. The apostle now referred to this by asking the members of the
church if they thus judged his motives. "Do we begin again to commend
ourselves?" he inquired; "or need we, as some others, epistles of
commendation to you, or letters of commendation from you?" Believers moving
to a new place often carried with them letters of commendation from the
church with which they had formerly been united; but the leading workers,
the founders of these churches, had no need of such commendation. The
Corinthian believers, who had been led from the worship of idols to the
faith of the gospel, were themselves all the recommendation that Paul
needed. Their reception of the truth, and the reformation wrought in their
lives, bore eloquent testimony to the faithfulness of his labors and to his
authority to counsel, reprove, and exhort as a minister of Christ.
Paul regarded the Corinthian brethren as his testimonial. "Ye are our
epistle," he said, "written in our hearts, known and read of all men:
forasmuch as ye are manifestly declared to be the epistle of Christ
ministered by us, written not with
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ink, but with the Spirit of the living God; not in tables of stone, but in
fleshy tables of the heart."
The conversion of sinners and their sanctification through the truth is the
strongest proof a minister can have that God has called him to the ministry.
The evidence of his apostleship is written upon the hearts of those
converted, and is witnessed to by their renewed lives. Christ is formed
within, the hope of glory. A minister is greatly strengthened by these seals
of his ministry.
Today the ministers of Christ should have the same witness as that which the
Corinthian church bore to Paul's labors. But though in this age there are
many preachers, there is a great scarcity of able, holy ministers--men
filled with the love that dwelt in the heart of Christ. Pride,
self-confidence, love of the world, faultfinding, bitterness, envy, are the
fruit borne by many who profess the religion of Christ. Their lives, in
sharp contrast to the life of the Saviour, often bear sad testimony to the
character of the ministerial labor under which they were converted.
A man can have no greater honor than to be accepted by God as an able
minister of the gospel. But those whom the Lord blesses with power and
success in His work do not boast. They acknowledge their entire dependence
on Him, realizing that of themselves they have no power. With Paul they say,
"Not that we are sufficient of ourselves to think anything as of ourselves;
but our sufficiency is of God; who also hath made us able ministers of the
new testament."
A true minister does the work of the Master. He feels
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the importance of his work, realizing that he sustains to the church and to
the world a relation similar to that which Christ sustained. He works
untiringly to lead sinners to a nobler, higher life, that they may obtain
the reward of the overcomer. His lips are touched with a live coal from the
altar, and he uplifts Jesus as the sinner's only hope. Those who hear him
know that he has drawn near to God in fervent, effectual prayer. The Holy
Spirit has rested upon him, his soul has felt the vital, heavenly fire, and
he is able to compare spiritual things with spiritual. Power is given him to
tear down the strongholds of Satan. Hearts are broken by his presentation of
the love of God, and many are led to inquire, "What must I do to be saved?"
"Therefore seeing we have this ministry, as we have received mercy, we faint
not; but have renounced the hidden things of dishonesty, not walking in
craftiness, nor handling the word of God deceitfully; but by manifestation
of the truth commending ourselves to every man's conscience in the sight of
God. But if our gospel be hid, it is hid to them that are lost: in whom the
god of this world hath blinded the minds of them which believe not, lest the
light of the glorious gospel of Christ, who is the image of God, should
shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and
ourselves your servants for Jesus' sake. For God, who commanded the light to
shine out of darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ."
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Thus the apostle magnified the grace and mercy of God, shown in the sacred
trust committed to him as a minister of Christ. By God's abundant mercy he
and his brethren had been sustained in difficulty, affliction, and danger.
They had not modeled their faith and teaching to suit the desires of their
hearers, nor kept back truths essential to salvation in order to make their
teaching more attractive. They had presented the truth with simplicity and
clearness, praying for the conviction and conversion of souls. And they had
endeavored to bring their conduct into harmony with their teaching, that the
truth presented might commend itself to every man's conscience.
"We have this treasure," the apostle continued, "in earthen vessels, that
the excellency of the power may be of God, and not of us." God could have
proclaimed His truth through sinless angels, but this is not His plan. He
chooses human beings, men compassed with infirmity, as instruments in the
working out of His designs. The priceless treasure is placed in earthen
vessels. Through men His blessings are to be conveyed to the world. Through
them His glory is to shine forth into the darkness of sin. In loving
ministry they are to meet the sinful and the needy, and lead them to the
cross. And in all their work they are to ascribe glory, honor, and praise to
Him who is above all and over all.
Referring to his own experience, Paul showed that in choosing the service of
Christ he had not been prompted by selfish motives, for his pathway had been
beset by trial and temptation. "We are troubled on every side," he wrote,
"yet not distressed; we are perplexed, but not in despair;
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persecuted, but not forsaken; cast down, but not destroyed; always bearing
about in the body the dying of the Lord Jesus, that the life also of Jesus
might be made manifest in our body."
Paul reminded his brethren that as Christ's messengers he and his fellow
laborers were continually in peril. The hardships they endured were wearing
away their strength. "We which live," he wrote, "are alway delivered unto
death for Jesus' sake, that the life also of Jesus might be made manifest in
our mortal flesh. So then death worketh in us, but life in you." Suffering
physically through privation and toil, these ministers of Christ were
conforming to His death. But that which was working death in them was
bringing spiritual life and health to the Corinthians, who by a belief in
the truth were being made partakers of life eternal. In view of this, the
followers of Jesus were to be careful not to increase, by neglect and
disaffection, the burdens and trials of the laborers.
"We having the same spirit of faith," Paul continued, "according as it is
written, I believed, and therefore have I spoken; we also believe, and
therefore speak." Fully convinced of the reality of the truth entrusted to
him, nothing could induce Paul to handle the word of God deceitfully or to
conceal the convictions of his soul. He would not purchase wealth, honor, or
pleasure by conformity to the opinions of the world. Though in constant
danger of martyrdom for the faith that he had preached to the Corinthians,
he was not intimidated, for he knew that He who had died and risen again
would raise him from the grave and present him to the Father.
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"All things are for your sakes," he said, "that the abundant grace might
through the thanksgiving of many redound to the glory of God." Not for
self-aggrandizement did the apostles preach the gospel. It was the hope of
saving souls that led them to devote their lives to this work. And it was
this hope that kept them from ceasing their efforts because of threatened
danger or actual suffering.
"For which cause," Paul declared, "we faint not; but though our outward man
perish, yet the inward man is renewed day by day." Paul felt the power of
the enemy; but though his physical strength was declining, yet faithfully
and unflinchingly he declared the gospel of Christ. Clad in the whole armor
of God, this hero of the cross pressed forward in the conflict. His voice of
cheer proclaimed him triumphant in the combat. Fixing his gaze on the reward
of the faithful, he exclaimed in tones of victory, "Our light affliction,
which is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but at the
things which are not seen: for the things which are seen are temporal; but
the things which are not seen are eternal."
Very earnest and touching is the apostle's appeal that his Corinthian
brethren consider anew the matchless love of their Redeemer. "Ye know the
grace of our Lord Jesus Christ," he wrote, "that, though He was rich, yet
for your sakes He became poor, that ye through His poverty might be rich."
You know the height from which He stooped, the depth of humiliation to which
He descended. Having once entered upon the path of self-denial and
sacrifice, he turned
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not aside until He had given His life. There was no rest for Him between the
throne and the cross.
Point after point Paul lingered over, in order that those who should read
his epistle might fully comprehend the wonderful condescension of the
Saviour in their behalf. Presenting Christ as He was when equal with God and
with Him receiving the homage of the angels, the apostle traced His course
until He had reached the lowest depths of humiliation. Paul was convinced
that if they could be brought to comprehend the amazing sacrifice made by
the Majesty of heaven, all selfishness would be banished from their lives.
He showed how the Son of God had laid aside His glory, voluntarily
subjecting Himself to the conditions of human nature, and then had humbled
Himself as a servant, becoming obedient unto death, "even the death of the
cross" (Philippians 2:8), that He might lift fallen man from degradation to
hope and joy and heaven.
When we study the divine character in the light of the cross we see mercy,
tenderness, and forgiveness blended with equity and justice. We see in the
midst of the throne One bearing in hands and feet and side the marks of the
suffering endured to reconcile man to God. We see a Father, infinite,
dwelling in light unapproachable, yet receiving us to Himself through the
merits of His Son. The cloud of vengeance that threatened only misery and
despair, in the light reflected from the cross reveals the writing of God:
Live, sinner, live! ye penitent, believing souls, live! I have paid a
ransom.
In the contemplation of Christ we linger on the shore of
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a love that is measureless. We endeavor to tell of this love, and language
fails us. We consider His life on earth, His sacrifice for us, His work in
heaven as our advocate, and the mansions He is preparing for those who love
Him, and we can only exclaim, O the height and depth of the love of Christ!
"Herein is love, not that we loved God, but that He loved us, and sent His
Son to be the propitiation for our sins." "Behold, what manner of love the
Father hath bestowed upon us, that we should be called the sons of God."
1 John 4:10; 3:1.
In every true disciple this love, like sacred fire, burns on the altar of
the heart. It was on the earth that the love of God was revealed through
Christ. It is on the earth that His children are to reflect this love
through blameless lives. Thus sinners will be led to the cross to behold the
Lamb of God.
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Chapter 32
A Liberal Church
In his first letter to the church at Corinth, Paul gave the believers
instruction regarding the general principles underlying the support of God's
work in the earth. Writing of his apostolic labors in their behalf, he
inquired:
"Who goeth a warfare any time at his own charges? who planteth a vineyard,
and eateth not of the fruit thereof? or who feedeth a flock, and eateth not
of the milk of the flock? Say I these things as a man? or saith not the law
the same also? For it is written in the law of Moses, Thou shalt not muzzle
the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
or saith He it altogether for our sakes? For our sakes, no doubt, this is
written: that he that ploweth should plow in hope; and that he that
thresheth in hope should be partaker of his hope.
"If we have sown unto you spiritual things," the apostle further inquired,
"is it a great thing if we shall reap your
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carnal things? If others be partakers of this power over you, are not we
rather? Nevertheless we have not used this power; but suffer all things,
lest we should hinder the gospel of Christ. Do ye not know that they which
minister about holy things live of the things of the temple? and they which
wait at the altar are partakers with the altar? Even so hath the Lord
ordained that they which preach the gospel should live of the gospel." 1
Corinthians 9:7-14.
The apostle here referred to the Lord's plan for the maintenance of the
priests who ministered in the temple. Those who were set apart to this holy
office were supported by their brethren, to whom they ministered spiritual
blessings. "Verily they that are of the sons of Levi, who receive the office
of the priesthood, have a commandment to take tithes of the people according
to the law." Hebrews 7:5. The tribe of Levi was chosen by the Lord for the
sacred offices pertaining to the temple and the priesthood. Of the priest it
was said, "The Lord thy God hath chosen him . . . to stand to minister in
the name of the Lord." (Deuteronomy 18:5.) One tenth of all the increase was
claimed by the Lord as His own, and to withhold the tithe was regarded by
Him as robbery.
It was to this plan for the support of the ministry that Paul referred when
he said, "Even so hath the Lord ordained that they which preach the gospel
should live of the gospel." And later, in writing to Timothy, the apostle
said, "The laborer is worthy of his reward." 1 Timothy 5:18.
The payment of the tithe was but a part of God's plan for
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the support of His service. Numerous gifts and offerings were divinely
specified. Under the Jewish system the people were taught to cherish a
spirit of liberality both in sustaining the cause of God and in supplying
the wants of the needy. For special occasions there were freewill offerings.
At the harvest and the vintage, the first fruits of the field--corn, wine,
and oil--were consecrated as an offering to the Lord. The gleanings and the
corners of the field were reserved for the poor. The first fruits of the
wool when the sheep were shorn, of the grain when the wheat was threshed,
were set apart for God. So also were the first-born of all animals, and a
redemption price was paid for the first-born son. The first fruits were to
be presented before the Lord at the sanctuary and were then devoted to the
use of the priests.
By this system of benevolence the Lord sought to teach Israel that in
everything He must be first. Thus they were reminded that God was the
proprietor of their fields, their flocks, and their herds; that it was He
who sent them the sunshine and the rain that developed and ripened the
harvest. Everything that they possessed was His; they were but the stewards
of His goods.
It is not God's purpose that Christians, whose privileges far exceed those
of the Jewish nation, shall give less freely than they gave. "Unto
whomsoever much is given," the Saviour declared, "of him shall be much
required." Luke 12:48. The liberality required of the Hebrews was largely to
benefit their own nation; today the work of God extends
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over all the earth. In the hands of His followers, Christ has placed the
treasures of the gospel, and upon them He has laid the responsibility of
giving the glad tidings of salvation to the world. Surely our obligations
are much greater than were those of ancient Israel.
As God's work extends, calls for help will come more and more frequently.
That these calls may be answered, Christians should heed the command, "Bring
ye all the tithes into the storehouse, that there may be meat in Mine
house." Malachi 3:10. If professing Christians would faithfully bring to God
their tithes and offerings, His treasury would be full. There would then be
no occasion to resort to fairs, lotteries, or parties of pleasure to secure
funds for the support of the gospel.
Men are tempted to use their means in self-indulgence, in the gratification
of appetite, in personal adornment, or in the embellishment of their homes.
For these objects many church members do not hesitate to spend freely and
even extravagantly. But when asked to give to the Lord's treasury, to carry
forward His work in the earth, they demur. Perhaps, feeling that they cannot
well do otherwise, they dole out a sum far smaller than they often spend for
needless indulgence. They manifest no real love for Christ's service, no
earnest interest in the salvation of souls. What marvel that the Christian
life of such ones is but a dwarfed, sickly existence!
He whose heart is aglow with the love of Christ will regard it as not only a
duty, but a pleasure, to aid in the
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advancement of the highest, holiest work committed to man --the work of
presenting to the world the riches of goodness, mercy, and truth.
It is the spirit of covetousness which leads men to keep for gratification
of self means that rightfully belong to God, and this spirit is as abhorrent
to Him now as when through His prophet He sternly rebuked His people,
saying, "Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have
we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye
have robbed Me, even this whole nation." Malachi 3:8, 9.
The spirit of liberality is the spirit of heaven. This spirit finds its
highest manifestation in Christ's sacrifice on the cross. In our behalf the
Father gave His only-begotten Son; and Christ, having given up all that He
had, then gave Himself, that man might be saved. The cross of Calvary should
appeal to the benevolence of every follower of the Saviour. The principle
there illustrated is to give, give. "He that saith he abideth in Him ought
himself also so to walk, even as He walked." 1 John 2:6.
On the other hand, the spirit of selfishness is the spirit of Satan. The
principle illustrated in the lives of worldlings is to get, get. Thus they
hope to secure happiness and ease, but the fruit of their sowing is misery
and death.
Not until God ceases to bless His children will they cease to be under bonds
to return to Him the portion that He claims. Not only should they render the
Lord the portion that belongs to Him, but they should bring also to His
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treasury, as a gratitude offering, a liberal tribute. With joyful hearts
they should dedicate to the Creator the first fruits of their
bounties--their choicest possessions, their best and holiest service. Thus
they will gain rich blessings. God Himself will make their souls like a
watered garden whose waters fail not. And when the last great harvest is
gathered in, the sheaves that they are enabled to bring to the Master will
be the recompense of their unselfish use of the talents lent them.
God's chosen messengers, who are engaged in aggressive labor, should never
be compelled to go a warfare at their own charges, unaided by the
sympathetic and hearty support of their brethren. It is the part of church
members to deal liberally with those who lay aside their secular employment
that they may give themselves to the ministry. When God's ministers are
encouraged, His cause is greatly advanced. But when, through the selfishness
of men, their rightful support is withheld, their hands are weakened, and
often their usefulness is seriously crippled.
The displeasure of God is kindled against those who claim to be His
followers, yet allow consecrated workers to suffer for the necessities of
life while engaged in active ministry. These selfish ones will be called to
render an account, not only for the misuse of their Lord's money, but for
the depression and heartache which their course has brought upon His
faithful servants. Those who are called to the work of the ministry, and at
the call of duty give up all to engage in God's service, should receive for
their self-sacrificing
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efforts wages sufficient to support themselves and their families.
In the various departments of secular labor, mental and physical, faithful
workmen can earn good wages. Is not the work of disseminating truth, and
leading souls to Christ, of more importance than any ordinary business? And
are not those who faithfully engage in this work justly entitled to ample
remuneration? By our estimate of the relative value of labor for moral and
for physical good, we show our appreciation of the heavenly in contrast with
the earthly.
That there may be funds in the treasury for the support of the ministry, and
to meet the calls for assistance in missionary enterprises, it is necessary
that the people of God give cheerfully and liberally. A solemn
responsibility rests upon ministers to keep before the churches the needs of
the cause of God and to educate them to be liberal. When this is neglected,
and the churches fail to give for the necessities of others, not only does
the work of the Lord suffer, but the blessing that should come to believers
is withheld.
Even the very poor should bring their offerings to God. They are to be
sharers of the grace of Christ by denying self to help those whose need is
more pressing than their own. The poor man's gift, the fruit of self-denial,
comes up before God as fragrant incense. And every act of self-sacrifice
strengthens the spirit of beneficence in the giver's heart, allying him more
closely to the One who was rich, yet for our sakes became poor, that we
through His poverty might be rich.
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The act of the widow who cast two mites--all that she had--into the
treasury, is placed on record for the encouragement of those who, struggling
with poverty, still desire by their gifts to aid the cause of God. Christ
called the attention of the disciples to this woman, who had given "all her
living." Mark 12:44. He esteemed her gift of more value than the large
offerings of those whose alms did not call for self-denial. From their
abundance they had given a small portion. To make her offering, the widow
had deprived herself of even the necessities of life, trusting God to supply
her needs for the morrow. Of her the Saviour declared, "Verily I say unto
you, That this poor widow hath cast more in, than all they which have cast
into the treasury." Verse 43. Thus He taught that the value of the gift is
estimated not by the amount, but by the proportion that is given and the
motive that actuates the giver.
The apostle Paul in his ministry among the churches was untiring in his
efforts to inspire in the hearts of the new converts a desire to do large
things for the cause of God. Often he exhorted them to the exercise of
liberality. In speaking to the elders of Ephesus of his former labors among
them, he said, "I have showed you all things, how that so laboring ye ought
to support the weak, and to remember the words of the Lord Jesus, how He
said, It is more blessed to give than to receive." "He which soweth
sparingly," he wrote to the Corinthians, "shall reap also sparingly; and he
which soweth bountifully shall reap also bountifully. Every man according as
he purposeth in his heart, so let him give;
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not grudgingly, or of necessity: for God loveth a cheerful giver." Acts
20:35; 2 Corinthians 9:6, 7.
Nearly all the Macedonian believers were poor in this world's goods, but
their hearts were overflowing with love for God and His truth, and they
gladly gave for the support of the gospel. When general collections were
taken up in the Gentile churches for the relief of the Jewish believers, the
liberality of the converts in Macedonia was held up as an example to other
churches. Writing to the Corinthian believers, the apostle called their
attention to "the grace of God bestowed on the churches of Macedonia; how
that in a great trial of affliction the abundance of their joy and their
deep poverty abounded unto the riches of their liberality. For to their
power, . . . yea, and beyond their power they were willing of themselves;
praying us with much entreaty that we would receive the gift, and take upon
us the fellowship of the ministering to the saints." 2 Corinthians 8:1-4.
The willingness to sacrifice on the part of the Macedonian believers came as
a result of wholehearted consecration. Moved by the Spirit of God, they
"first gave their own selves to the Lord" (2 Corinthians 8:5), then they
were willing to give freely of their means for the support of the gospel. It
was not necessary to urge them to give; rather, they rejoiced in the
privilege of denying themselves even of necessary things in order to supply
the needs of others. When the apostle would have restrained them, they
importuned him to accept their offering. In their simplicity and integrity,
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and in their love for the brethren, they gladly denied self, and thus
abounded in the fruit of benevolence.
When Paul sent Titus to Corinth to strengthen the believers there, he
instructed him to build up that church in the grace of giving, and in a
personal letter to the believers he also added his own appeal. "As ye abound
in everything," he pleaded, "in faith, and utterance, and knowledge, and in
all diligence, and in your love to us, see that ye abound in this grace
also," "Now therefore perform the doing of it; that as there was a readiness
to will, so there may be a performance also out of that which ye have. For
if there be first a willing mind, it is accepted according to that a man
hath, and not according to that he hath not." "And God is able to make all
grace abound toward you; that ye, always having all sufficiency in all
things, may abound to every good work: . . . . being enriched in everything
to all bountifulness, which causeth through us thanksgiving to God." 2
Corinthians 8:7, 11, 12; 9:8-11.
Unselfish liberality threw the early church into a transport of joy; for the
believers knew that their efforts were helping to send the gospel message to
those in darkness. Their benevolence testified that they had not received
the grace of God in vain. What could produce such liberality but the
sanctification of the Spirit? In the eyes of believers and unbelievers it
was a miracle of grace.
Spiritual prosperity is closely bound up with Christian liberality. The
followers of Christ should rejoice in the privilege of revealing in their
lives the beneficence of their
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Redeemer. As they give to the Lord they have the assurance that their
treasure is going before them to the heavenly courts. Would men make their
property secure? Let them place it in the hands that bear the marks of the
crucifixion. Would they enjoy their substance? Let them use it to bless the
needy and suffering. Would they increase their possessions? Let them heed
the divine injunction, "Honor the Lord with thy substance, and with the
first fruits of all thine increase: so shall thy barns be filled with
plenty, and thy presses shall burst out with new wine." Proverbs 3:9, 10.
Let them seek to retain their possessions for selfish purposes, and it will
be to their eternal loss. But let their treasure be given to God, and from
that moment it bears His inscription. It is sealed with His immutability.
God declares, "Blessed are ye that sow beside all waters." Isaiah 32:20. A
continual imparting of God's gifts wherever the cause of God or the needs of
humanity demand our aid, does not tend to poverty. "There is that
scattereth, and yet increaseth; and there is that withholdeth more than is
meet, but it tendeth to poverty." Proverbs 11:24. The sower multiplies his
seed by casting it away. So it is with those who are faithful in
distributing God's gifts. By imparting they increase their blessings. "Give,
and it shall be given unto you," God has promised; "good measure, pressed
down, and shaken together, and running over, shall men give into your
bosom." Luke 6:38.
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Chapter 33
Laboring Under Difficulties
While Paul was careful to set before his converts the plain teaching of
Scripture regarding the proper support of the work of God, and while he
claimed for himself as a minister of the gospel the "power to forbear
working" (1 Corinthians 9:6) at secular employment as a means of
self-support, yet at various times during his ministry in the great centers
of civilization he wrought at a handicraft for his own maintenance.
Among the Jews physical toil was not thought strange or degrading. Through
Moses the Hebrews had been instructed to train their children to industrious
habits, and it was regarded as a sin to allow the youth to grow up in
ignorance of physical labor. Even though a child was to be educated for holy
office, a knowledge of practical life was thought essential. Every youth,
whether his parents were rich or poor, was taught some trade. Those parents
who neglected to provide such a training for their children were looked upon
as departing from the instruction of the
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Lord. In accordance with this custom, Paul had early learned the trade of
tentmaking.
Before he became a disciple of Christ, Paul had occupied a high position and
was not dependent upon manual labor for support. But afterward, when he had
used all his means in furthering the cause of Christ, he resorted at times
to his trade to gain a livelihood. Especially was this the case when he
labored in places where his motives might have been misunderstood.
It is at Thessalonica that we first read of Paul's working with his hands in
self-supporting labor while preaching the word. Writing to the church of
believers there, he reminded them that he "might have been burdensome" to
them, and added: "Ye remember, brethren, our labor and travail: for laboring
night and day, because we would not be chargeable unto any of you, we
preached unto you the gospel of God."
1 Thessalonians 2:6, 9. And again, in his second epistle to
them, he declared that he and his fellow laborer while with them had not
eaten "any man's bread for nought." Night and day we worked, he wrote, "that
we might not be chargeable to any of you: not because we have not power, but
to make ourselves an ensample unto you to follow us." 2 Thessalonians 3:8,
9.
At Thessalonica Paul had met those who refused to work with their hands. It
was of this class that he afterward wrote: "There are some which walk among
you disorderly, working not at all, but are busybodies. Now them that are
such we command and exhort by our Lord Jesus Christ, that
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with quietness they work, and eat their own bread." While laboring in
Thessalonica, Paul had been careful to set before such ones a right example.
"Even when we were with you," he wrote, "this we commanded you, that if any
would not work, neither should he eat." Verses 11, 12, 10.
In every age Satan has sought to impair the efforts of God's servants by
introducing into the church a spirit of fanaticism. Thus it was in Paul's
day, and thus it was in later centuries during the time of the Reformation.
Wycliffe, Luther, and many others who blessed the world by their influence
and their faith, encountered the wiles by which the enemy seeks to lead into
fanaticism overzealous, unbalanced, and unsanctified minds. Misguided souls
have taught that the attainment of true holiness carries the mind above all
earthly thoughts and leads men to refrain wholly from labor. Others, taking
extreme views of certain texts of Scripture, have taught that it is a sin to
work--that Christians should take no thought concerning the temporal welfare
of themselves or their families, but should devote their lives wholly to
spiritual things. The teaching and example of the apostle Paul are a rebuke
to such extreme views.
Paul was not wholly dependent upon the labor of his hands for support while
at Thessalonica. Referring later to his experiences in that city, he wrote
to the Philippian believers in acknowledgment of the gifts he had received
from them while there, saying, "Even in Thessalonica ye sent once and again
unto my necessity." Philippians 4:16. Notwithstanding the fact that he
received this help he was
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careful to set before the Thessalonians an example of diligence, so that
none could rightfully accuse him of covetousness, and also that those who
held fanatical views regarding manual labor might be given a practical
rebuke.
When Paul first visited Corinth, he found himself among a people who were
suspicious of the motives of strangers. The Greeks on the seacoast were keen
traders. So long had they trained themselves in sharp business practices,
that they had come to believe that gain was godliness, and that to make
money, whether by fair means or foul, was commendable. Paul was acquainted
with their characteristics, and he would give them no occasion for saying
that he preached the gospel in order to enrich himself. He might justly have
claimed support from his Corinthian hearers; but this right he was willing
to forgo, lest his usefulness and success as a minister should be injured by
the unjust suspicion that he was preaching the gospel for gain. He would
seek to remove all occasion for misrepresentation, that the force of his
message might not be lost.
Soon after his arrival at Corinth, Paul found "a certain Jew named Aquila,
born in Pontus, lately come from Italy, with his wife Priscilla." These were
"of the same craft" with himself. Banished by the decree of Claudius, which
commanded all Jews to leave Rome, Aquila and Priscilla had come to Corinth,
where they established a business as manufacturers of tents. Paul made
inquiry concerning them, and learning that they feared God and were seeking
to avoid the contaminating influences with which they were
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surrounded, "he abode with them, and wrought. . . . And he reasoned in the
synagogue every Sabbath, and persuaded the Jews and the Greeks." Acts
18:2-4.
Later, Silas and Timothy joined Paul at Corinth. These brethren brought with
them funds from the churches in Macedonia, for the support of the work.
In his second letter to the believers in Corinth, written after he had
raised up a strong church there, Paul reviewed his manner of life among
them. "Have I committed an offense," he asked, "in abasing myself that ye
might be exalted, because I have preached to you the gospel of God freely? I
robbed other churches, taking wages of them, to do you service. And when I
was present with you, and wanted, I was chargeable to no man: for that which
was lacking to me the brethren which came from Macedonia supplied: and in
all things I have kept myself from being burdensome unto you, and so will I
keep myself. As the truth of Christ is in me, no man shall stop me of this
boasting in the regions of Achaia." 2 Corinthians 11:7-10.
Paul tells why he had followed this course in Corinth. It was that he might
give no cause for reproach to "them which desire occasion." 2 Corinthians
11:12. While he had worked at tentmaking he had also labored faithfully in
the proclamation of the gospel. He himself declares of his labors, "Truly
the signs of an apostle were wrought among you in all patience, in signs,
and wonders, and mighty deeds." And he adds, "For what is it wherein ye were
inferior to other churches, except it be that I myself was not burdensome to
you? Forgive me this wrong. Behold,
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the third time I am ready to come to you; and I will not be burdensome to
you: for I seek not yours, but you. . . . And I will very gladly spend and
be spent for you." 2 Corinthians 12:12-15.
During the long period of his ministry in Ephesus, where for three years he
carried forward an aggressive evangelistic effort throughout that region,
Paul again worked at his trade. In Ephesus, as in Corinth, the apostle was
cheered by the presence of Aquila and Priscilla, who had accompanied him on
his return to Asia at the close of his second missionary journey.
There were some who objected to Paul's toiling with his hands, declaring
that it was inconsistent with the work of a gospel minister. Why should
Paul, a minister of the highest rank, thus connect mechanical work with the
preaching of the word? Was not the laborer worthy of his hire? Why should he
spend in making tents time that to all appearance could be put to better
account?
But Paul did not regard as lost the time thus spent. As he worked with
Aquila he kept in touch with the Great Teacher, losing no opportunity of
witnessing for the Saviour, and of helping those who needed help. His mind
was ever reaching out for spiritual knowledge. He gave his fellow workers
instruction in spiritual things, and he also set an example of industry and
thoroughness. He was a quick, skillful worker, diligent in business,
"fervent in spirit, serving the Lord." Romans 12:11. As he worked at his
trade, the apostle had access to a class of people that he could not
otherwise have reached. He showed his associates
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that skill in the common arts is a gift from God, who provides both the gift
and the wisdom to use it aright. He taught that even in everyday toil God is
to be honored. His toil-hardened hands detracted nothing from the force of
his pathetic appeals as a Christian minister.
Paul sometimes worked night and day, not only for his own support, but that
he might assist his fellow laborers. He shared his earnings with Luke, and
he helped Timothy. He even suffered hunger at times, that he might relieve
the necessities of others. His was an unselfish life. Toward the close of
his ministry, on the occasion of his farewell talk to the elders of Ephesus,
at Miletus, he could lift up before them his toilworn hands, and say, "I
have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know,
that these hands have ministered unto my necessities, and to them that were
with me. I have showed you all things, how that so laboring ye ought to
support the weak, and to remember the words of the Lord Jesus, how He said,
It is more blessed to give than to receive." Acts 20:33-35.
If ministers feel that they are suffering hardship and privation in the
cause of Christ, let them in imagination visit the workshop where Paul
labored. Let them bear in mind that while this chosen man of God is
fashioning the canvas, he is working for bread which he has justly earned by
his labors as an apostle.
Work is a blessing, not a curse. A spirit of indolence destroys godliness
and grieves the Spirit of God. A stagnant pool is offensive, but a pure,
flowing stream spreads health
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and gladness over the land. Paul knew that those who neglect physical work
soon become enfeebled. He desired to teach young ministers that by working
with their hands, by bringing into exercise their muscles and sinews, they
would become strong to endure the toils and privations that awaited them in
the gospel field. And he realized that his own teachings would lack vitality
and force if he did not keep all parts of the system properly exercised.
The indolent forfeit the invaluable experience gained by a faithful
performance of the common duties of life. Not a few, but thousands of human
beings exist only to consume the benefits which God in His mercy bestows
upon them. They forget to bring to the Lord gratitude offerings for the
riches He has entrusted to them. They forget that by trading wisely on the
talents lent them they are to be producers as well as consumers. If they
comprehended the work that the Lord desires them to do as His helping hand
they would not shun responsibility.
The usefulness of young men who feel that they are called by God to preach,
depends much upon the manner in which they enter upon their labors. Those
who are chosen of God for the work of the ministry will give proof of their
high calling and by every possible means will seek to develop into able
workmen. They will endeavor to gain an experience that will fit them to
plan, organize, and execute. Appreciating the sacredness of their calling,
they will, by self-discipline, become more and still more like their Master,
revealing His goodness, love, and truth. And as they manifest
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earnestness in improving the talents entrusted to them, the church should
help them judiciously.
Not all who feel that they have been called to preach, should be encouraged
to throw themselves and their families at once upon the church for
continuous financial support. There is danger that some of limited
experience may be spoiled by flattery, and by unwise encouragement to expect
full support independent of any serious effort on their part. The means
dedicated to the extension of the work of God should not be consumed by men
who desire to preach only that they may receive support and thus gratify a
selfish ambition for an easy life.
Young men who desire to exercise their gifts in the work of the ministry,
will find a helpful lesson in the example of Paul at Thessalonica, Corinth,
Ephesus, and other places. Although an eloquent speaker, and chosen by God
to do a special work, he was never above labor, nor did he ever weary of
sacrificing for the cause he loved. "Even unto this present hour," he wrote
to the Corinthians, "we both hunger, and thirst, and are naked, and are
buffeted, and have no certain dwelling place; and labor, working with our
own hands: being reviled, we bless; being persecuted, we suffer it." 1
Corinthians 4:11, 12.
One of the greatest of human teachers, Paul cheerfully performed the
lowliest as well as the highest duties. When in his service for the Master
circumstances seemed to require it, he willingly labored at his trade.
Nevertheless, he ever held himself ready to lay aside his secular work, in
order to meet the opposition of the enemies of the gospel, or to
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improve a special opportunity to win souls to Jesus. His zeal and industry
are a rebuke to indolence and desire for ease.
Paul set an example against the sentiment, then gaining influence in the
church, that the gospel could be proclaimed successfully only by those who
were wholly freed from the necessity of physical toil. He illustrated in a
practical way what might be done by consecrated laymen in many places where
the people were unacquainted with the truths of the gospel. His course
inspired many humble toilers with a desire to do what they could to advance
the cause of God, while at the same time they supported themselves in daily
labor. Aquila and Priscilla were not called to give their whole time to the
ministry of the gospel, yet these humble laborers were used by God to show
Apollos the way of truth more perfectly. The Lord employs various
instrumentalities for the accomplishment of His purpose, and while some with
special talents are chosen to devote all their energies to the work of
teaching and preaching the gospel, many others, upon whom human hands have
never been laid in ordination, are called to act an important part in
soulsaving.
There is a large field open before the self-supporting gospel worker. Many
may gain valuable experiences in ministry while toiling a portion of the
time at some form of manual labor, and by this method strong workers may be
developed for important service in needy fields.
The self-sacrificing servant of God who labors untiringly in word and
doctrine, carries on his heart a heavy burden. He does not measure his work
by hours. His wages do not
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influence him in his labor, nor is he turned from his duty because of
unfavorable conditions. From heaven he received his commission, and to
heaven he looks for his recompense when the work entrusted to him is done.
It is God's design that such workers shall be freed from unnecessary
anxiety, that they may have full opportunity to obey the injunction of Paul
to Timothy, "Meditate upon these things; give thyself wholly to them." 1
Timothy 4:15. While they should be careful to exercise sufficiently to keep
mind and body vigorous, yet it is not God's plan that they should be
compelled to spend a large part of their time at secular employment.
These faithful workers, though willing to spend and be spent for the gospel,
are not exempt from temptation. When hampered and burdened with anxiety
because of a failure on the part of the church to give them proper financial
support, some are fiercely beset by the tempter. When they see their labors
so lightly prized, they become depressed. True, they look forward to the
time of the judgment for their just award, and this buoys them up; but
meanwhile their families must have food and clothing. If they could feel
that they were released from their divine commission they would willingly
labor with their hands. But they realize that their time belongs to God,
notwithstanding the shortsightedness of those who should provide them with
sufficient funds. They rise above the temptation to enter into pursuits by
which they could soon place themselves beyond the reach of want, and they
continue to labor for the advancement of the cause that is dearer to them
than life itself. In order
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to do this, they may, however, be forced to follow the example of Paul and
engage for a time in manual labor while continuing to carry forward their
ministerial work. This they do to advance not their own interests, but the
interests of God's cause in the earth.
There are times when it seems to the servant of God impossible to do the
work necessary to be done, because of the lack of means to carry on a
strong, solid work. Some are fearful that with the facilities at their
command they cannot do all that they feel it their duty to do. But if they
advance in faith, the salvation of God will be revealed, and prosperity will
attend their efforts. He who has bidden His followers go into all parts of
the world will sustain every laborer who in obedience to His command seeks
to proclaim His message.
In the upbuilding of His work the Lord does not always make everything plain
before His servants. He sometimes tries the confidence of His people by
bringing about circumstances which compel them to move forward in faith.
Often He brings them into strait and trying places, and bids them advance
when their feet seem to be touching the waters of Jordan. It is at such
times, when the prayers of His servants ascend to Him in earnest faith, that
God opens the way before them and brings them out into a large place.
When God's messengers recognize their responsibilities toward the needy
portions of the Lord's vineyard, and in the spirit of the Master Worker
labor untiringly for the conversion of souls, the angels of God will prepare
the way before them, and the means necessary for the carrying
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forward of the work will be provided. Those who are enlightened will give
freely to support the work done in their behalf. They will respond liberally
to every call for help, and the Spirit of God will move upon their hearts to
sustain the Lord's cause not only in the home fields, but in the regions
beyond. Thus strength will come to the working forces in other places, and
the work of the Lord will advance in His own appointed way.
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Chapter 34
A Consecrated Ministry
In His life and lessons Christ has given a perfect exemplification of the
unselfish ministry which has its origin in God. God does not live for
Himself. By creating the world, and by upholding all things, He is
constantly ministering to others. "He maketh His sun to rise on the evil and
on the good, and sendeth rain on the just and on the unjust." Matthew 5:45.
This ideal of ministry the Father committed to His Son. Jesus was given to
stand at the head of humanity, by His example to teach what it means to
minister. His whole life was under a law of service. He served all,
ministered to all.
Again and again Jesus tried to establish his principle among His disciples.
When James and John made their request for pre-eminence, He said, "Whosoever
will be great among you, let him be your minister; and whosoever will be
chief among you, let him be your servant: even as the Son of man came not to
be ministered unto, but to minister, and to give His life a ransom for
many." Matthew 20:26-28.
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Since His ascension Christ has carried forward His work on the earth by
chosen ambassadors, through whom He speaks to the children of men and
ministers to their needs. The great Head of the church superintends His work
through the instrumentality of men ordained by God to act as His
representatives.
The position of those who have been called of God to labor in word and
doctrine for the upbuilding of His church, is one of grave responsibility.
In Christ's stead they are to beseech men and women to be reconciled to God,
and they can fulfill their mission only as they receive wisdom and power
from above.
Christ's ministers are the spiritual guardians of the people entrusted to
their care. Their work has been likened to that of watchmen. In ancient
times sentinels were often stationed on the walls of cities, where, from
points of vantage, they could overlook important posts to be guarded, and
give warning of the approach of an enemy. Upon their faithfulness depended
the safety of all within. At stated intervals they were required to call to
one another, to make sure that all were awake and that no harm had befallen
any. The cry of good cheer or of warning was borne from one to another, each
repeating the call till it echoed round the city.
To every minister the Lord declares: "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
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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, . . . thou hast delivered thy soul." Ezekiel 33:7-9.
The words of the prophet declare the solemn responsibility of those who are
appointed as guardians of the church of God, stewards of the mysteries of
God. They are to stand as watchmen on the walls of Zion, to sound the note
of alarm at the approach of the enemy. Souls are in danger of falling under
temptation, and they will perish unless God's ministers are faithful to
their trust. If for any reason their spiritual senses become so benumbed
that they are unable to discern danger, and through their failure to give
warning the people perish, God will require at their hands the blood of
those who are lost.
It is the privilege of the watchmen on the walls of Zion to live so near to
God, and to be susceptible to the impressions of His Spirit, that He can
work through them to tell men and women of their peril and point them to the
place of safety. Faithfully are they to warn them of the sure result of
transgression, and faithfully are they to safeguard the interests of the
church. At no time may they relax their vigilance. Theirs is a work
requiring the exercise of every faculty of the being. In trumpet tones their
voices are to be lifted, and never are they to sound one wavering, uncertain
note. Not for wages are they to labor, but because they cannot do otherwise,
because they realize that there is a woe upon them if they fail to preach
the gospel. Chosen
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of God, sealed with the blood of consecration, they are to rescue men and
women from impending destruction.
The minister who is a co-worker with Christ will have a deep sense of the
sacredness of his work and of the toil and sacrifice required to perform it
successfully. He does not study his own ease or convenience. He is forgetful
of self. In his search for the lost sheep he does not realize that he
himself is weary, cold, and hungry. He has but one object in view--the
saving of the lost.
He who serves under the bloodstained banner of Immanuel will have that to do
which will call for heroic effort and patient endurance. But the soldier of
the cross stands unshrinkingly in the forefront of the battle. As the enemy
presses the attack against him, he turns to the stronghold for aid, and as
he brings to the Lord the promises of the word, he is strengthened for the
duties of the hour. He realizes his need of strength from above. The
victories that he gains do not lead to self exaltation, but cause him to
lean more and more heavily on the Mighty One. Relying upon that Power, he is
enabled to present the message of salvation so forcibly that it vibrates in
other minds.
He who teaches the word must himself live in conscious, hourly communion
with God through prayer and a study of His word, for here is the source of
strength. Communion with God will impart to the minister's efforts a power
greater than the influence of his preaching. Of this power he must not allow
himself to be deprived. With an earnestness that cannot be denied, he must
plead with God to strengthen and fortify him for duty and trial, and to
touch his lips
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with living fire. All too slight is the hold that Christ's ambassadors often
have upon eternal realities. If men will walk with God, He will hide them in
the cleft of the Rock. Thus hidden, they can see God, even as Moses saw Him.
By the power and light that He imparts they can comprehend more and
accomplish more than their finite judgment had seemed possible.
Satan's craft is most successfully used against those who are depressed.
When discouragement threatens to overwhelm the minister, let him spread out
before God his necessities. It was when the heavens were as brass over Paul
that he trusted most fully in God. More than most men, he knew the meaning
of affliction; but listen to his triumphant cry as, beset by temptation and
conflict, his feet press heavenward: "Our light affliction, which is but for
a moment, worketh for us a far more exceeding and eternal weight of glory;
while we look not at the things which are seen, but at the things which are
not seen." 2 Corinthians 4:17, 18. Paul's eyes were ever fastened on the
unseen and eternal. Realizing that he was fighting against supernatural
powers, he placed this dependence on God, and in this lay his strength. It
is by seeing Him who is invisible that strength and vigor of soul are gained
and the power of earth over mind and character is broken.
A pastor should mingle freely with the people for whom he labors, that by
becoming acquainted with them he may know how to adapt his teaching to their
needs. When a minister has preached a sermon, his work has but just begun.
There is personal work for him to do. He should visit the
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people in their homes, talking and praying with them in earnestness and
humility. There are families who will never be reached by the truths of
God's word unless the stewards of His grace enter their homes and point them
to the higher way. But the hearts of those who do this work must throb in
unison with the heart of Christ.
Much is comprehended in the command, "Go out into the highways and hedges,
and compel them to come in, that My house may be filled." Luke 14:23. Let
ministers teach the truth in families, drawing close to those for whom they
labor, and as they thus co-operate with God, He will clothe them with
spiritual power. Christ will guide them in their work, giving them words to
speak that will sink deep into the hearts of the listeners. It is the
privilege of every minister to be able to say with Paul, "I have not shunned
to declare unto you all the counsel of God." "I kept back nothing that was
profitable unto you, but have showed you, and have taught you publicly, and
from house to house,... repentance toward God, and faith toward our Lord
Jesus Christ." Acts 20:27, 20, 21.
The Saviour went from house to house, healing the sick, comforting the
mourners, soothing the afflicted, speaking peace to the disconsolate. He
took the little children in His arms and blessed them, and spoke words of
hope and comfort to the weary mothers. With unfailing tenderness and
gentleness He met every form of human woe and affliction. Not for Himself
but for others did He labor. He was the servant of all. It was His meat and
drink to bring hope and strength to all with whom He came in contact. And as
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men and women listened to the truths that fell from His lips, so different
from the traditions and dogmas taught by the rabbis, hope sprang up in their
hearts. In His teaching there was an earnestness that sent His words home
with convicting power.
God's ministers are to learn Christ's method of laboring, that they may
bring from the storehouse of His word that which will supply the spiritual
needs of those for whom they labor. Thus only can they fulfill their trust.
The same Spirit that dwelt in Christ as He imparted the instruction He was
constantly receiving, is to be the source of their knowledge and the secret
of their power in carrying on the Saviour's work in the world.
Some who have labored in the ministry have failed of attaining success
because they have not given their undivided interest to the Lord's work.
Ministers should have no engrossing interests aside from the great work of
leading souls to the Saviour. The fishermen whom Christ called, straightway
left their nets and followed Him. Ministers cannot do acceptable work for
God and at the same time carry the burden of large personal business
enterprises. Such a division of interest dims their spiritual perception.
The mind and heart are occupied with earthly things, and the service of
Christ takes a second place. They seek to shape their work for God by their
circumstances, instead of shaping circumstances to meet the demands of God.
The energies of the minister are all needed for his high calling. His best
powers belong to God. He should not engage in speculation or in any other
business that would
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turn him aside from his great work. "No man that warreth," Paul declared,
"entangleth himself with the affairs of this life; that he may please him
who hath chosen him to be a soldier." 2 Timothy 2:4. Thus the apostle
emphasized the minister's need of unreserved consecration to the Master's
service. The minister who is wholly consecrated to God refuses to engage in
business that would hinder him from giving himself fully to his sacred
calling. He is not striving for earthly honor or riches; his one purpose is
to tell others of the Saviour, who gave Himself to bring to human beings the
riches of eternal life. His highest desire is not to lay up treasure in this
world, but to bring to the attention of the indifferent and the disloyal the
realities of eternity. He may be asked to engage in enterprises which
promise large worldly gain, but to such temptations he returns the answer,
"What shall it profit a man, if he shall gain the whole world, and lose his
own soul?" Mark 8:36.
Satan presented this inducement to Christ, knowing that if He accepted it,
the world would never be ransomed. And under different guises he presents
the same temptation to God's ministers today, knowing that those who are
beguiled by it will be false to their trust.
It is not God's will that His ministers should seek to be rich. Regarding
this, Paul wrote to Timothy: "The love of money is the root of all evil:
which while some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows. But thou, O man of God, flee these
things; and follow after righteousness, godliness, faith,
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love, patience, meekness." By example as well as by precept, the ambassador
for Christ is to "charge them that are rich in this world, that they be not
high-minded, nor trust in uncertain riches, but in the living God, who
giveth us richly all things to enjoy; that they do good, that they be rich
in good works, ready to distribute, willing to communicate; laying up in
store for themselves a good foundation against the time to come, that they
may lay hold on eternal life."
1 Timothy 6:10, 11, 17-19.
The experiences of the apostle Paul and his instruction regarding the
sacredness of the minister's work are a source of help and inspiration to
those engaged in the gospel ministry. Paul's heart burned with a love for
sinners, and he put all his energies into the work of soul winning. There
never lived a more self-denying, persevering worker. The blessings he
received he prized as so many advantages to be used in blessing others. He
lost no opportunity of speaking of the Saviour or of helping those in
trouble. From place to place he went, preaching the gospel of Christ and
establishing churches. Wherever he could find a hearing, he sought to
counteract wrong, and to turn the feet of men and women into the path of
righteousness.
Paul did not forget the churches that he had established. After making a
missionary tour, he and Barnabas retraced their steps and visited the
churches they had raised up, choosing from them men whom they could train to
unite in proclaiming the gospel.
This feature of Paul's work contains an important lesson
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for ministers today. The apostle made it a part of his work to educate young
men for the office of the ministry. He took them with him on his missionary
journeys, and thus they gained an experience that later enabled them to fill
positions of responsibility. When separated from them, he still kept in
touch with their work, and his letters to Timothy and to Titus are evidences
of how deep was his desire for their success.
Experienced workers today do a noble work when, instead of trying to carry
all the burdens themselves, they train younger workers and place burdens on
their shoulders.
Paul never forgot the responsibility resting on him as a minister of Christ,
or that if souls were lost through unfaithfulness on his part, God would
hold him accountable. "Whereof I am made a minister," he declared of the
gospel, "according to the dispensation of God which is given to me for you,
to fulfill the word of God; even the mystery which hath been hid from ages
and from generations, but now is made manifest to His saints: to whom God
would make known what is the riches of the glory of this mystery among the
Gentiles; which is Christ in you, the hope of glory: whom we preach, warning
every man, and teaching every man in all wisdom; that we may present every
man perfect in Christ Jesus: whereunto I also labor, striving according to
His working, which worketh in me mightily." Colossians 1:25-29.
These words present before the worker for Christ a high attainment, yet this
attainment all can reach who, putting themselves under the control of the
Great Teacher, learn
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daily in the school of Christ. The power at God's command is limitless, and
the minister who in his great need shuts himself in with the Lord may be
assured that he will receive that which will be to his hearers a savor of
life unto life.
Paul's writings show that the gospel minister should be an example of the
truths that he teaches, "giving no offense in anything, that the ministry be
not blamed." Of his own work he has left us a picture in his letter to the
Corinthian believers: "In all things approving ourselves as the ministers of
God, in much patience, in afflictions, in necessities, in distresses, in
stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;
but pureness, by knowledge, by long suffering, by kindness, by the Holy
Ghost, by love unfeigned, by the word of truth, by the power of God, by the
armor of righteousness on the right hand and on the left, by honor and
dishonor, by evil report and good report: as deceivers, and yet true; as
unknown, and yet well known; as dying, and, behold, we live; as chastened,
and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many
rich." 2 Corinthians 6:3, 4-10.
To Titus he wrote: "Young men likewise exhort to be sober-minded. In all
things showing thyself a pattern of good works: in doctrine showing
uncorruptness, gravity, sincerity, sound speech, that cannot be condemned;
that he that is of the contrary part may be ashamed, having no evil thing to
say of you." Titus 2:6-8.
There is nothing more precious in the sight of God than His ministers, who
go forth into the waste places of the earth to sow the seeds of truth,
looking forward to the
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harvest. None but Christ can measure the solicitude of His servants as they
seek for the lost. He imparts His Spirit to them, and by their efforts souls
are led to turn from sin to righteousness.
God is calling for men who are willing to leave their farms, their business,
if need be their families, to become missionaries for Him. And the call will
be answered. In the past there have been men who, stirred by the love of
Christ and the needs of the lost, have left the comforts of home and the
society of friends, even that of wife and children, to go into foreign
lands, among idolaters and savages, to proclaim the message of mercy. Many
in the attempt have lost their lives, but others have been raised up to
carry on the work. Thus step by step the cause of Christ has progressed, and
the seed sown in sorrow has yielded a bountiful harvest. The knowledge of
God has been widely extended and the banner of the cross planted in heathen
lands.
For the conversion of one sinner the minister should tax his resources to
the utmost. The soul that God has created and Christ has redeemed is of
great value because of the possibilities before it, the spiritual advantages
that have been granted it, the capabilities that it may possess if vitalized
by the word of God, and the immortality it may gain through the hope
presented in the gospel. And if Christ left the ninety and nine that He
might seek and save one lost sheep, can we be justified in doing less? Is
not a neglect to work as Christ worked, to sacrifice as He sacrificed, a
betrayal of sacred trusts, an insult to God?
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The heart of the true minister is filled with an intense longing to save
souls. Time and strength are spent, toilsome effort is not shunned; for
others must hear the truths that brought to his own soul such gladness and
peace and joy. The Spirit of Christ rests upon him. He watches for souls as
one that must give an account. With his eyes fixed on the cross of Calvary,
beholding the uplifted Saviour, relying on His grace, believing that He will
be with him until the end, as his shield, his strength, his efficiency, he
works for God. With invitations and pleadings, mingled with the assurances
of God's love, he seeks to win souls to Jesus, and in heaven he is numbered
among those who are "called, and chosen, and faithful." Revelation 17:14.
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Chapter 35
Salvation to the Jews
After many unavoidable delays, Paul at last reached Corinth, the scene of so
much anxious labor in the past, and for a time the object of deep
solicitude. He found that many of the early believers still regarded him
with affection as the one who had first borne to them the light of the
gospel. As he greeted these disciples and saw the evidences of their
fidelity and zeal he rejoiced that his work in Corinth had not been in vain.
The Corinthian believers, once so prone to lose sight of their high calling
in Christ, had developed strength of Christian character. Their words and
acts revealed the transforming power of the grace of God, and they were now
a strong force for good in that center of heathenism and superstition. In
the society of his beloved companions and these faithful converts the
apostle's worn and troubled spirit found rest.
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During his sojourn at Corinth, Paul found time to look forward to new and
wider fields of service. His contemplated journey to Rome especially
occupied his thoughts. To see the Christian faith firmly established at the
great center of the known world was one of his dearest hopes and most
cherished plans. A church had already been established in Rome, and the
apostle desired to secure the co-operation of the believers there in the
work to be accomplished in Italy and in other countries. To prepare the way
for his labors among these brethren, many of whom were as yet strangers to
him, he sent them a letter announcing his purpose of visiting Rome and his
hope of planting the standard of the cross in Spain.
In his epistle to the Romans, Paul set forth the great principles of the
gospel. He stated his position on the questions which were agitating the
Jewish and the Gentile churches, and showed that the hopes and promises
which had once belonged especially to the Jews were now offered to the
Gentiles also.
With great clearness and power the apostle presented the doctrine of
justification by faith in Christ. He hoped that other churches also might be
helped by the instruction sent to the Christians at Rome; but how dimly
could he foresee the far-reaching influence of his words! Through all the
ages the great truth of justification by faith has stood as a mighty beacon
to guide repentant sinners into the way of life. It was this light that
scattered the darkness which enveloped Luther's mind and revealed to him the
power of the
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blood of Christ to cleanse from sin. The same light has guided thousands of
sin-burdened souls to the true Source of pardon and peace. For the epistle
to the church at Rome, every Christian has reason to thank God.
In this letter Paul gave free expression to his burden in behalf of the
Jews. Ever since his conversion, he had longed to help his Jewish brethren
to gain a clear understanding of the gospel message. "My heart's desire and
prayer to God for Israel is," he declared, "that they might be saved."
It was no ordinary desire that the apostle felt. Constantly he was
petitioning God to work in behalf of the Israelites who had failed to
recognize Jesus of Nazareth as the promised Messiah. "I say the truth in
Christ," he assured the believers at Rome, "my conscience also bearing me
witness in the Holy Ghost, that I have great heaviness and continual sorrow
in my heart. For I could wish that myself were accursed from Christ for my
brethren, my kinsmen according to the flesh: who are Israelites, to whom
pertaineth the adoption, and the glory, and the covenants, and the giving of
the law, and the service of God, and the promises; whose are the fathers,
and of whom as concerning the flesh Christ came, who is over all, God
blessed forever."
The Jews were God's chosen people, through whom He had purposed to bless the
entire race. From among them God had raised up many prophets. These had
foretold the advent of a Redeemer who was to be rejected and slain by those
who should have been the first to recognize Him as the Promised One.
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The prophet Isaiah, looking down through the centuries and witnessing the
rejection of prophet after prophet and finally of the Son of God, was
inspired to write concerning the acceptance of the Redeemer by those who had
never before been numbered among the children of Israel. Referring to this
prophecy, Paul declares: "Esaias is very bold, and saith, I was found of
them that sought Me not; I was made manifest unto them that asked not after
Me. But to Israel He saith, All day long I have stretched forth My hands
unto a disobedient and gainsaying people."
Even though Israel rejected His Son, God did not reject them. Listen to Paul
as he continues the argument: "I say then, Hath God cast away His people?
God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe
of Benjamin. God hath not cast away His people which He foreknew. Wot ye not
what the Scripture saith of Elias? how he maketh intercession to God against
Israel, saying, Lord, they have killed Thy prophets, and digged down Thine
altars; and I am left alone, and they seek my life. But what saith the
answer of God unto him? I have reserved to Myself seven thousand men, who
have not bowed the knee to the image of Baal. Even so then at this present
time also there is a remnant according to the election of grace."
Israel had stumbled and fallen, but this did not make it impossible for them
to rise again. In answer to the question, "Have they stumbled that they
should fall?" the apostle replies: "God forbid: but rather through their
fall salvation
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is come unto the Gentiles, for to provoke them to jealousy. Now if the fall
of them be the riches of the world, and the diminishing of them the riches
of the Gentiles; how much more their fullness? For I speak to you Gentiles,
inasmuch as I am the apostle of the Gentiles, I magnify mine office: if by
any means I may provoke to emulation them which are my flesh, and might save
some of them. For if the casting away of them be the reconciling of the
world, what shall the receiving of them be, but life from the dead?"
It was God's purpose that His grace should be revealed among the Gentiles as
well as among the Israelites. This had been plainly outlined in Old
Testament prophecies. The apostle uses some of these prophecies in his
argument. "Hath not the potter power over the clay," he inquires, "of the
same lump to make one vessel unto honor, and another unto dishonor? What if
God, willing to show His wrath, and to make His power known, endured with
much long-suffering the vessels of wrath fitted to destruction: and that He
might make known the riches of His glory on the vessels of mercy, which He
had afore prepared unto glory, even us, whom He hath called, not of the Jews
only, but also of the Gentiles? As He saith also in Osee, I will call them
My people, which were not My people; and her beloved, which was not beloved.
And it shall come to pass, that in the place where it was said unto them, Ye
are not My people; there shall they be called the children of the living
God." See Hosea 1:10.
Notwithstanding Israel's failure as a nation, there remained among them a
goodly remnant of such as should be saved.
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At the time of the Saviour's advent there were faithful men and women who
had received with gladness the message of John the Baptist, and had thus
been led to study anew the prophecies concerning the Messiah. When the early
Christian church was founded, it was composed of these faithful Jews who
recognized Jesus of Nazareth as the one for whose advent they had been
longing. It is to this remnant that Paul refers when he writes, "If the
first fruit be holy, the lump is also holy: and if the root be holy, so are
the branches."
Paul likens the remnant in Israel to a noble olive tree, some of whose
branches have been broken off. He compares the Gentiles to branches from a
wild olive tree, grafted into the parent stock. "If some of the branches be
broken off," he writes to the Gentile believers, "and thou, being a wild
olive tree, wert grafted in among them, and with them partakest of the root
and fatness of the olive tree; boast not against the branches. But if thou
boast, thou barest not the root, but the root thee. Thou wilt say then, The
branches were broken off, that I might be grafted in. Well; because of
unbelief they were broken off, and thou standest by faith. Be not
high-minded, but fear: for if God spared not the natural branches, take heed
lest He also spare not thee. Behold therefore the goodness and severity of
God: on them which fell, severity; but toward thee, goodness, if thou
continue in His goodness: otherwise thou also shalt be cut off."
Through unbelief and the rejection of Heaven's purpose for her, Israel as a
nation had lost her connection with God. But the branches that had been
separated from the parent
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stock God was able to reunite with the true stock of Israel --the remnant
who had remained true to the God of their fathers. "They also," the apostle
declares of these broken branches, "if they abide not still in unbelief,
shall be grafted in: for God is able to graft them in again." "If thou," he
writes to the Gentiles, "wert cut out of the olive tree which is wild by
nature, and wert grafted contrary to nature into a good olive tree: how much
more shall these, which be the natural branches, be grafted into their own
olive tree? For I would not, brethren, that ye should be ignorant of this
mystery, lest ye should be wise in your own conceits; that blindness in part
is happened to Israel, until the fullness of the Gentiles be come in.
"And so all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is
My covenant unto them, when I shall take away their sins. As concerning the
gospel, they are enemies for your sakes: but as touching the election, they
are beloved for the father's sakes. For the gifts and calling of God are
without repentance. For as ye in times past have not believed God, yet have
now obtained mercy through their unbelief: even so have these also now not
believed, that through your mercy they also may obtain mercy. For God had
concluded them all in unbelief, that He might have mercy upon all.
"O the depth of the riches both of the wisdom and knowledge of God! how
unsearchable are His judgments, and His ways past finding out! For who hath
known the
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mind of the Lord? or who hath been His counselor? or who hath first given to
Him, and it shall be recompensed unto him again? For of Him, and through
Him, and to Him, are all things: to whom be glory forever."
Thus Paul shows that God is abundantly able to transform the hearts of Jew
and Gentile alike, and to grant to every believer in Christ the blessings
promised to Israel. He repeats Isaiah's declaration concerning God's people:
"Though the number of children of Israel be as the sand of the sea, a
remnant shall be saved: for He will finish the work, and cut it short in
righteousness: because a short work will the Lord make upon the earth. And
as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had
been as Sodoma and been made like unto Gomorrah."
At the time when Jerusalem was destroyed and the temple laid in ruins, many
thousands of the Jews were sold to serve as bondmen in heathen lands. Like
wrecks on a desert shore they were scattered among the nations. For eighteen
hundred years the Jews have wandered from land to land throughout the world,
and in no place have they been given the privilege of regaining their
ancient prestige as a nation. Maligned, hated, persecuted, from century to
century theirs has been a heritage of suffering.
Notwithstanding the awful doom pronounced upon the Jews as a nation at the
time of their rejection of Jesus of Nazareth, there have lived from age to
age many noble, God-fearing Jewish men and women who have suffered in
silence. God has comforted their hearts in affliction and
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has beheld with pity their terrible situation. He has heard the agonizing
prayers of those who have sought Him with all the heart for a right
understanding of His word. Some have learned to see in the lowly Nazarene
whom their forefathers rejected and crucified, the true Messiah of Israel.
As their minds have grasped the significance of the familiar prophecies so
long obscured by tradition and misinterpretation, their hearts have been
filled with gratitude to God for the unspeakable gift He bestows upon every
human being who chooses to accept Christ as a personal Saviour.
It is to this class that Isaiah referred in his prophecy, "A remnant shall
be saved." From Paul's day to the present time, God by His Holy Spirit has
been calling after the Jew as well as the Gentile. "There is no respect of
persons with God," declared Paul. The apostle regarded himself as "debtor
both to the Greeks, and to the barbarians," as well as to the Jews; but he
never lost sight of the decided advantages possessed by the Jews over
others, "chiefly, because that unto them were committed the oracles of God."
"The gospel," he declared, "is the power of God unto salvation to everyone
that believeth; to the Jew first, and also to the Greek. For therein is the
righteousness of God revealed from faith to faith: as it is written, The
just shall live by faith." It is of this gospel of Christ, equally
efficacious for Jew and Gentile, that Paul in his epistle to the Romans
declared he was not ashamed.
When this gospel shall be presented in its fullness to the Jews, many will
accept Christ as the Messiah. Among Christian
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ministers there are only a few who feel called upon to labor for the Jewish
people; but to those who have been often passed by, as well as to all
others, the message of mercy and hope in Christ is to come.
In the closing proclamation of the gospel, when special work is to be done
for classes of people hitherto neglected, God expects His messengers to take
particular interest in the Jewish people whom they find in all parts of the
earth. As the Old Testament Scriptures are blended with the New in an
explanation of Jehovah's eternal purpose, this will be to many of the Jews
as the dawn of a new creation, the resurrection of the soul. As they see the
Christ of the gospel dispensation portrayed in the pages of the Old
Testament Scriptures, and perceive how clearly the New Testament explains
the Old, their slumbering faculties will be aroused, and they will recognize
Christ as the Saviour of the world. Many will by faith receive Christ as
their Redeemer. To them will be fulfilled the words, "As many as received
Him, to them gave He power to become the sons of God, even to them that
believe on His name." John 1:12.
Among the Jews are some who, like Saul of Tarsus, are mighty in the
Scriptures, and these will proclaim with wonderful power the immutability of
the law of God. The God of Israel will bring this to pass in our day. His
arm is not shortened that it cannot save. As His servants labor in faith for
those who have long been neglected and despised, His salvation will be
revealed.
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"Thus saith the Lord, who redeemed Abraham, concerning the house of Jacob,
Jacob shall not now be ashamed, neither shall his face now wax pale. But
when he seeth his children, the work of Mine hands, in the midst of him,
they shall sanctify My name, and sanctify the Holy One of Jacob, and shall
fear the God of Israel. They also that erred in spirit shall come to
understanding, and they that murmured shall learn doctrine." Isaiah
29:22-24.
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Chapter 36
Apostasy in Galatia
While tarrying at Corinth, Paul had cause for serious apprehension
concerning some of the churches already established. Through the influence
of false teachers who had arisen among the believers in Jerusalem, division,
heresy, and sensualism were rapidly gaining ground among the believers in
Galatia. These false teachers were mingling Jewish traditions with the
truths of the gospel. Ignoring the decision of the general council at
Jerusalem, they urged upon the Gentile converts the observance of the
ceremonial law.
The situation was critical. The evils that had been introduced threatened
speedily to destroy the Galatian churches.
Paul was cut to the heart, and his soul was stirred by this open apostasy on
the part of those to whom he had faithfully taught the principles of the
gospel. He immediately wrote to the deluded believers, exposing the false
theories that they had accepted and with great severity rebuking
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those who were departing from the faith. After saluting the Galatians in the
words, "Grace be to you and peace from God the Father, and from our Lord
Jesus Christ," he addressed to them these words of sharp reproof:
"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." Paul's teachings had been in
harmony with the Scriptures, and the Holy Spirit had witnessed to his
labors; therefore he warned his brethren not to listen to anything that
contradicted the truths he had taught them.
The apostle bade the Galatian believers consider carefully their first
experience in the Christian life. "O foolish Galatians," he exclaimed, "who
hath bewitched you, that ye should not obey the truth, before whose eyes
Jesus Christ hath been evidently set forth, crucified among you? This only
would I learn of you, Received ye the Spirit by the works of the law, or by
the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye
now made perfect by the flesh? Have ye suffered so many things in vain? if
it be yet in vain. He therefore that ministereth to you the Spirit, and
worketh miracles among you, doeth he it by the works of the law, or by the
hearing of faith?"
Thus Paul arraigned the believers in Galatia before the tribunal of their
own conscience and sought to arrest them
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in their course. Relying on the power of God to save, and refusing to
recognize the doctrines of the apostate teachers, the apostle endeavored to
lead the converts to see that they had been grossly deceived, but that by
returning to their former faith in the gospel they might yet defeat the
purpose of Satan. He took his position firmly on the side of truth and
righteousness; and his supreme faith and confidence in the message he bore,
helped many whose faith had failed, to return to their allegiance to the
Saviour.
How different from Paul's manner of writing to the Corinthian church was the
course he pursued toward the Galatians! The former he rebuked with caution
and tenderness, the latter with words of unsparing reproof. The Corinthians
had been overcome by temptation. Deceived by the ingenious sophistry of
teachers who presented errors under the guise of truth, they had become
confused and bewildered. To teach them to distinguish the false from the
true, called for caution and patience. Harshness or injudicious haste on
Paul's part would have destroyed his influence over many of those whom he
longed to help.
In the Galatian churches, open, unmasked error was supplanting the gospel
message. Christ, the true foundation of the faith, was virtually renounced
for the obsolete ceremonies of Judaism. The apostle saw that if the
believers in Galatia were saved from the dangerous influences which
threatened them, the most decisive measures must be taken, the sharpest
warnings given.
An important lesson for every minister of Christ to learn
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is that of adapting his labors to the condition of those whom he seeks to
benefit. Tenderness, patience, decision, and firmness are alike needful; but
these are to be exercised with proper discrimination. To deal wisely with
different classes of minds, under varied circumstances and conditions, is a
work requiring wisdom and judgment enlightened and sanctified by the Spirit
of God.
In his letter to the Galatian believers Paul briefly reviewed the leading
incidents connected with his own conversion and early Christian experience.
By this means he sought to show that it was through a special manifestation
of divine power that he had been led to see and grasp the great truths of
the gospel. It was through instruction received from God Himself that Paul
was led to warn and admonish the Galatians in so solemn and positive a
manner. He wrote, not in hesitancy and doubt, but with the assurance of
settled conviction and absolute knowledge. He clearly outlined the
difference between being taught by man and receiving instruction direct from
Christ.
The apostle urged the Galatians to leave the false guides by whom they had
been misled, and to return to the faith that had been accompanied by
unmistakable evidences of divine approval. The men who had attempted to lead
them from their belief in the gospel were hypocrites, unholy in heart and
corrupt in life. Their religion was made up of a round of ceremonies,
through the performance of which they expected to gain the favor of God.
They had no desire for a gospel that called for obedience to the word,
"Except a
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man be born again, he cannot see the kingdom of God." John 3:3. They felt
that a religion based on such a doctrine, required too great a sacrifice,
and they clung to their errors, deceiving themselves and others.
To substitute external forms of religion for holiness of heart and life is
still as pleasing to the unrenewed nature as it was in the days of these
Jewish teachers. Today, as then, there are false spiritual guides, to whose
doctrines many listen eagerly. It is Satan's studied effort to divert minds
from the hope of salvation through faith in Christ and obedience to the law
of God. In every age the archenemy adapts his temptations to the prejudices
or inclinations of those whom he is seeking to deceive. In apostolic times
he led the Jews to exalt the ceremonial law and reject Christ; at the
present time he induces many professing Christians, under pretense of
honoring Christ, to cast contempt on the moral law and to teach that its
precepts may be transgressed with impunity. It is the duty of every servant
of God to withstand firmly and decidedly these perverters of the faith and
by the word of truth fearlessly to expose their errors.
In his effort to regain the confidence of his brethren in Galatia, Paul ably
vindicated his position as an apostle of Christ. He declared himself to be
an apostle, "not of men, neither by man, but by Jesus Christ, and God the
Father, who raised Him from the dead." Not from men, but from the highest
Authority in heaven, had he received his commission. And his position had
been acknowledged by a general council at Jerusalem, with the decisions of
which Paul had complied in all his labors among the Gentiles.
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It was not to exalt self, but to magnify the grace of God, that Paul thus
presented to those who were denying his apostleship, proof that he was "not
a whit behind the very chiefest apostles." 2 Corinthians 11:5. Those who
sought to belittle his calling and his work were fighting against Christ,
whose grace and power were manifested through Paul. The apostle was forced,
by the opposition of his enemies, to take a decided stand in maintaining his
position and authority.
Paul pleaded with those who had once known in their lives the power of God,
to return to their first love of gospel truth. With unanswerable arguments
he set before them their privilege of becoming free men and women in Christ,
through whose atoning grace all who make full surrender are clothed with the
robe of His righteousness. He took the position that every soul who would be
saved must have a genuine, personal experience in the things of God.
The apostle's earnest words of entreaty were not fruitless. The Holy Spirit
wrought with mighty power, and many whose feet had wandered into strange
paths, returned to their former faith in the gospel. Henceforth they were
steadfast in the liberty wherewith Christ had made them free. In their lives
were revealed the fruits of the Spirit--"love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance." The name of God was
glorified, and many were added to the number of believers throughout that
region.
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Chapter 37
Paul's Last Journey to Jerusalem
Paul greatly desired to reach Jerusalem before the Passover as he would thus
have an opportunity to meet those who should come from all parts of the
world to attend the feast. Ever he cherished the hope that in some way he
might be instrumental in removing the prejudice of his unbelieving
countrymen, so that they might be led to accept the precious light of the
gospel. He also desired to meet the church at Jerusalem and bear to them the
gifts sent by the Gentile churches to the poor brethren in Judea. And by
this visit he hoped to bring about a firmer union between the Jewish and the
Gentile converts to the faith.
Having completed his work at Corinth, he determined to sail directly for one
of the ports on the coast of Palestine. All the arrangements had been made,
and he was about to step on board the ship, when he was told of a plot laid
by the Jews to take his life. In the past these opposers of the
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faith had been foiled in all their efforts to put an end to the apostle's
work.
The success attending the preaching of the gospel aroused the anger of the
Jews anew. From every quarter were coming accounts of the spread of the new
doctrine by which Jews were released from the observance of the rites of the
ceremonial law and Gentiles were admitted to equal privileges with the Jews
as children of Abraham. Paul, in his preaching at Corinth, presented the
same arguments which he urged so forcibly in his epistles. His emphatic
statement, "There is neither Greek nor Jew, circumcision nor uncircumcision"
(Colossians 3:11), was regarded by his enemies as daring blasphemy, and they
determined that his voice should be silenced.
Upon receiving warning of the plot, Paul decided to go around by way of
Macedonia. His plan to reach Jerusalem in time for the Passover services had
to be given up, but he hoped to be there at Pentecost.
Accompanying Paul and Luke were "Sopater of Berea; and of the Thessalonians,
Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia,
Tychicus and Trophimus." Paul had with him a large sum of money from the
Gentile churches, which he purposed to place in the hands of the brethren in
charge of the work in Judea; and because of this he made arrangements for
these representative brethren from various contributing churches, to
accompany him to Jerusalem.
At Philippi Paul tarried to keep the Passover. Only Luke remained with him,
the other members of the company
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passing on to Troas to await him there. The Philippians were the most loving
and truehearted of the apostle's converts, and during the eight days of the
feast he enjoyed peaceful and happy communion with them.
Sailing from Philippi, Paul and Luke reached their companions at Troas five
days later, and remained for seven days with the believers in that place.
Upon the last evening of his stay the brethren "came together to break
bread." The fact that their beloved teacher was about to depart, had called
together a larger company than usual. They assembled in an "upper chamber"
on the third story. There, in the fervency of his love and solicitude for
them, the apostle preached until midnight.
In one of the open windows sat a youth named Eutychus. In this perilous
position he went to sleep and fell to the court below. At once all was alarm
and confusion. The youth was taken up dead, and many gathered about him with
cries and mourning. But Paul, passing through the frightened company,
embraced him and offered up an earnest prayer that God would restore the
dead to life. His petition was granted. Above the sound of mourning and
lamentation the apostle's voice was heard, saying, "Trouble not yourselves;
for his life is in him." With rejoicing the believers again assembled in the
upper chamber. They partook of the Communion, and then Paul "talked a long
while, even till break of day."
The ship on which Paul and his companions were to continue their journey,
was about to sail, and the brethren hastened on board. The apostle himself,
however, chose to take the nearer route by land between Troas and Assos,
meeting
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his companions at the latter city. This gave him a short season for
meditation and prayer. The difficulties and dangers connected with his
coming visit to Jerusalem, the attitude of the church there toward him and
his work, as well as the condition of the churches and the interests of the
gospel work in other fields, were subjects of earnest, anxious thought, and
he took advantage of this special opportunity to seek God for strength and
guidance.
As the travelers sailed southward from Assos, they passed the city of
Ephesus, so long the scene of the apostle's labors. Paul had greatly desired
to visit the church there, for he had important instruction and counsel to
give them. But upon consideration he determined to hasten on, for he
desired, "if it were possible for him, to be at Jerusalem the Day of
Pentecost." On arriving at Miletus, however, about thirty miles from
Ephesus, he learned that it might be possible to communicate with the church
before the ship should sail. He therefore immediately sent a message to the
elders, urging them to hasten to Miletus, that he might see them before
continuing his journey.
In answer to his call they came, and he spoke to them strong, touching words
of admonition and farewell. "Ye know," he said, "from the first day that I
came into Asia, after what manner I have been with you at all seasons,
serving the Lord with all humility of mind, and with many tears, and
temptations, which befell me by the lying in wait of the Jews: and how I
kept back nothing that was profitable unto you, but have showed you, and
have taught you publicly, and from house to house, testifying both to
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the Jews, and also to the Greeks, repentance toward God, and faith toward
our Lord Jesus Christ."
Paul had ever exalted the divine law. He had shown that in the law there is
no power to save men from the penalty of disobedience. Wrongdoers must
repent of their sins and humble themselves before God, whose just wrath they
have incurred by breaking His law, and they must also exercise faith in the
blood of Christ as their only means of pardon. The Son of God had died as
their sacrifice and had ascended to heaven to stand before the Father as
their advocate. By repentance and faith they might be freed from the
condemnation of sin and through the grace of Christ be enabled henceforth to
render obedience to the low of God.
"And now, behold," Paul continued, "I go bound in the spirit unto Jerusalem,
not knowing the things that shall befall me there: save that the Holy Ghost
witnesseth in every city, saying that bonds and afflictions abide me. But
none of these things move me, neither count I my life dear unto myself, so
that I might finish my course with joy, and the ministry, which I have
received of the Lord Jesus, to testify the gospel of the grace of God. And
now, behold, I know that ye all, among whom I have gone preaching the
kingdom of God, shall see my face no more."
Paul had no designed to bear this testimony; but, while he was speaking, the
Spirit of Inspiration came upon him, confirming his fears that this would be
his last meeting with his Ephesian brethren.
"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
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unto you all the counsel of God." No fear of giving offense, no desire for
friendship or applause, could lead Paul to withhold the words that God had
given him for their instruction, warning, or correction. From His servants
today God requires fearlessness in preaching the word and in carrying out
its precepts. The minister of Christ is not to present to the people only
those truths that are the most pleasing, while he withholds others that
might cause them pain. He should watch with deep solicitude the development
of character. If he sees that any of his flock are cherishing sin he must as
a faithful shepherd give them from God's word the instruction that is
applicable to their case. Should he permit them in their self-confidence to
go on unwarned, he would be held responsible for their souls. The pastor who
fulfills his high commission must give his people faithful instruction on
every point of the Christian faith, showing them what they must be and do in
order to stand perfect in the day of God. He only who is a faithful teacher
of the truth will at the close of his work be able to say with Paul, "I am
pure from the blood of all men."
"Take heed therefore unto yourselves," the apostle admonished his brethren,
"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." If ministers of the gospel were to bear constantly in mind the fact
that they are dealing with the purchase of the blood of Christ, they would
have a deeper sense of the importance of their work. They are to take heed
to themselves and to their flock. Their own example is to illustrate
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and enforce their instructions. As teachers of the way of life they should
give no occasion for the truth to be evil spoken of. As representatives of
Christ they are to maintain the honor of His name. By their devotion, their
purity of life, their godly conversation, they are to prove themselves
worthy of their high calling.
The dangers that would assail the church at Ephesus were revealed to the
apostle. "I know this," he said, "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." Paul trembled for the church as, looking into the future, he saw the
attacks which she must suffer from both external and internal foes. With
solemn earnestness he bade his brethren guard vigilantly their sacred
trusts. For an example he pointed them to his own unwearied labors among
them: "Therefore watch, and remember, that by the space of three years I
ceased not to warn everyone night and day with tears.
"And now, brethren," he continued, "I commend you to God, and to the word of
His grace, which is able to build you up, and to give you an inheritance
among all them which are sanctified. I have coveted no man's silver, or
gold, or apparel." Some of the Ephesian brethren were wealthy, but Paul had
never sought personal benefit from them. It was no part of his message to
call attention to his own wants. "These hands," he declared, "have
ministered unto my necessities, and to them that were with me." Amidst his
arduous labors and extensive journeys for the cause of Christ, he was
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able, not only to supply his own wants, but to spare something for the
support of his fellow laborers and the relief of the worthy poor. This he
accomplished only by unremitting diligence and the closest economy. Well
might he point to his own example as he said, "I have showed you all things,
how that so laboring ye ought to support the weak, and to remember the words
of the Lord Jesus, how He said, It is more blessed to give than to receive.
"And when he had thus spoken, he kneeled down, and prayed with them all. And
they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most
of all for the words which he spake, that they should see his face no more.
And they accompanied him unto the ship."
From Miletus the travelers sailed in "a straight course unto Coos, and the
day following unto Rhodes, and from thence unto Patara," on the southwest
shore of Asia Minor, where, "finding a ship sailing over unto Phoenicia,"
they "went aboard, and set forth." At Tyre, where the ship was unloaded,
they found a few disciples, with whom they were permitted to tarry seven
days. Through the Holy Spirit these disciples were warned of the perils
awaiting Paul at Jerusalem, and they urged him "that he should not go up to
Jerusalem." But the apostle allowed not the fear of affliction and
imprisonment to turn him from his purpose.
At the close of the week spent in Tyre, all the brethren, with their wives
and children, went with Paul to the ship, and before he stepped on board,
they knelt upon the shore and prayed, he for them, and they for him.
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Pursuing their journey southward, the travelers arrived at Caesarea and
"entered into the house of Philip the evangelist, which was one of the
seven; and abode with him." Here Paul spent a few peaceful, happy days--the
last of perfect freedom that he was to enjoy for a long time.
While Paul tarried at Caesarea, "there came down from Judea a certain
prophet, named Agabus. And when he was come unto us," Luke says, "he took
Paul's girdle, and bound his own hands and feet, and said, Thus saith the
Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this
girdle, and shall deliver him into the hands of the Gentiles."
"When we heard these things," Luke continues, "both we, and they of that
place, besought him not to go up to Jerusalem." But Paul would not swerve
from the path of duty. He would follow Christ if need be to prison and to
death. "What mean ye to weep and to break mine heart?" he exclaimed; "for I
am ready not to be bound only, but also to die at Jerusalem for the name of
the Lord Jesus." Seeing that they caused him pain without changing his
purpose, the brethren ceased their importunity, saying only, "The will of
the Lord be done."
The time soon came for the brief stay at Caesarea to end, and, accompanied
by some of the brethren, Paul and his company set out for Jerusalem, their
hearts deeply shadowed by the presentiment of coming evil.
Never before had the apostle approached Jerusalem with so sad a heart. He
knew that he would find few friends and
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many enemies. He was nearing the city which had rejected and slain the Son
of God and over which now hung the threatenings of divine wrath. Remembering
how bitter had been his own prejudice against the followers of Christ, he
felt the deepest pity for his deluded countrymen. And yet how little could
he hope that he would be able to help them! The same blind wrath which had
once burned in his own heart, was now with untold power kindling the hearts
of a whole nation against him.
And he could not count upon the sympathy and support of even his own
brethren in the faith. The unconverted Jews who had followed so closely upon
his track, had not been slow to circulate the most unfavorable reports at
Jerusalem, both personally and by letter, concerning him and his work; and
some, even of the apostles and elders, had received these reports as truth,
making no attempt to contradict them, and manifesting no desire to harmonize
with him.
Yet in the midst of discouragements the apostle was not in despair. He
trusted that the Voice which had spoken to his own heart would yet speak to
the hearts of his countrymen, and that the Master whom his fellow disciples
loved and served would yet unite their hearts with his in the work of the
gospel.
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Chapter 38
Paul a Prisoner
When we were come to Jerusalem, the brethren received us gladly. And the day
following Paul went in with us unto James; and all the elders were present."
On this occasion, Paul and his companions formally presented to the leaders
of the work at Jerusalem the contributions forwarded by the Gentile churches
for the support of the poor among their Jewish brethren. The gathering of
these contributions had cost the apostle and his fellow workers much time,
anxious thought, and wearisome labor. The sum, which far exceeded the
expectations of the elders at Jerusalem, represented many sacrifices and
even severe privations on the part of the Gentile believers.
These freewill offerings betokened the loyalty of the Gentile converts to
the organized work of God throughout the world and should have been received
by all with grateful
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acknowledgment, yet it was apparent to Paul and his companions that even
among those before whom they now stood were some who were unable to
appreciate the spirit of brotherly love that had prompted the gifts.
In the earlier years of the gospel work among the Gentiles some of the
leading brethren at Jerusalem, clinging to former prejudices and habits of
thought, had not co-operated heartily with Paul and his associates. In their
anxiety to preserve a few meaningless forms and ceremonies, they had lost
sight of the blessing that would come to them and to the cause they loved,
through an effort to unite in one all parts of the Lord's work. Although
desirous of safeguarding the best interests of the Christian church, they
had failed to keep step with the advancing providences of God, and in their
human wisdom attempted to throw about workers many unnecessary restrictions.
Thus there arose a group of men who were unacquainted personally with the
changing circumstances and peculiar needs met by laborers in distant fields,
yet who insisted that they had the authority to direct their brethren in
these fields to follow certain specified methods of labor. They felt as if
the work of preaching the gospel should be carried forward in harmony with
their opinions.
Several years had passed since the brethren in Jerusalem, with
representatives from other leading churches, gave careful consideration to
the perplexing questions that had arisen over methods followed by those who
were laboring for the Gentiles. As a result of this council, the brethren
had united in making definite recommendations to the churches
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concerning certain rites and customs, including circumcision. It was at this
general council that the brethren had also united in commending to the
Christian churches Barnabas and Paul as laborers worthy of the full
confidence of every believer.
Among those present at this meeting, were some who had severely criticized
the methods of labor followed by the apostles upon whom rested the chief
burden of carrying the gospel to the Gentile world. But during the council
their views of God's purpose had broadened, and they had united with their
brethren in making wise decisions which made possible the unification of the
entire body of believers.
Afterward, when it became apparent that the converts among the Gentiles were
increasing rapidly, there were a few of the leading brethren at Jerusalem
who began to cherish anew their former prejudices against the methods of
Paul and his associates. These prejudices strengthened with the passing of
the years, until some of the leaders determined that the work of preaching
the gospel must henceforth be conducted in accordance with their own ideas.
If Paul would conform his methods to certain policies which they advocated
they would acknowledge and sustain his work; otherwise they could no longer
look upon it with favor or grant it their support.
These men had lost sight of the fact that God is the teacher of His people;
that every worker in His cause is to obtain an individual experience in
following the divine Leader, not looking to man for direct guidance; that
His workers are to be molded and fashioned, not after man's ideas, but after
the similitude of the divine.
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In his ministry the apostle Paul had taught the people "not with enticing
words of man's wisdom, but in demonstration of the Spirit and of power." The
truths that he proclaimed had been revealed to him by the Holy Spirit, "for
the Spirit searcheth all things, yea, the deep things of God. For what man
knoweth the things of a man, save the spirit of man which is in him? even so
the things of God knoweth no man, but the Spirit of God. . . . Which
things," declared Paul, "we speak, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth; comparing spiritual things with
spiritual." 1 Corinthians 2:4, 10-13.
Throughout his ministry, Paul had looked to God for direct guidance. At the
same time, he had been very careful to labor in harmony with the decisions
of the general council at Jerusalem, and as a result the churches were
"established in the faith, and increased in number daily." Acts 16:5. And
now, notwithstanding the lack of sympathy shown him by some, he found
comfort in the consciousness that he had done his duty in encouraging in his
converts a spirit of loyalty, generosity, and brotherly love, as revealed on
this occasion in the liberal contributions which he was enabled to place
before the Jewish elders.
After the presentation of the gifts, Paul "declared particularly what things
God had wrought among the Gentiles by his ministry." This recital of facts
brought to the hearts of all, even of those who had been doubting, the
conviction that the blessing of heaven had accompanied his labors. "When
they heard it, they glorified the Lord." They felt
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that the methods of labor pursued by the apostle bore the signet of Heaven.
The liberal contributions lying before them added weight to the testimony of
the apostle concerning the faithfulness of the new churches established
among the Gentiles. The men who, while numbered among those who were in
charge of the work at Jerusalem, had urged that arbitrary measures of
control be adopted, saw Paul's ministry in a new light and were convinced
that their own course had been wrong, that they had been held in bondage by
Jewish customs and traditions, and that the work of the gospel had been
greatly hindered by their failure to recognize that the wall of partition
between Jew and Gentile had been broken down by the death of Christ.
This was the golden opportunity for all the leading brethren to confess
frankly that God had wrought through Paul, and that at times they had erred
in permitting the reports of his enemies to arouse their jealousy and
prejudice. But instead of uniting in an effort to do justice to the one who
had been injured, they gave him counsel which showed that they still
cherished a feeling that Paul should be held largely responsible for the
existing prejudice. They did not stand nobly in his defense, endeavoring to
show the disaffected ones where they were wrong, but sought to effect a
compromise by counseling him to pursue a course which in their opinion would
remove all cause for misapprehension.
"Thou seest, brother," they said, in response to his testimony, "how many
thousands of Jews there are which believe; and they are all zealous of the
law: and they are
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informed of thee, that thou teachest all the Jews which are among the
Gentiles to forsake Moses, saying that they ought not to circumcise their
children, neither to walk after the customs. What is it therefore? the
multitude must needs come together: for they will hear that thou art come.
Do therefore this that we say to thee: We have four men which have a vow on
them; them take, and purify thyself with them, and be at charges with them,
that they may shave their heads: and all may know that those things, whereof
they were informed concerning thee, are nothing; but that thou thyself also
walkest orderly, and keepest the law. As touching the Gentiles which
believe, we have written and concluded that they observe no such thing, save
only that they keep themselves from things offered to idols, and from blood,
and from strangled, and from fornication."
The brethren hoped that Paul, by following the course suggested, might give
a decisive contradiction to the false reports concerning him. They assured
him that the decision of the former council concerning the Gentile converts
and the ceremonial law, still held good. But the advice now given was not
consistent with that decision. The Spirit of God did not prompt this
instruction; it was the fruit of cowardice. The leaders of the church in
Jerusalem knew that by non-conformity to the ceremonial law, Christians
would bring upon themselves the hatred of the Jews and expose themselves to
persecution. The Sanhedrin was doing its utmost to hinder the progress of
the gospel. Men were chosen by this body to follow up the apostles,
especially Paul, and in
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every possible way to oppose their work. Should the believers in Christ be
condemned before the Sanhedrin as breakers of the law, they would suffer
swift and severe punishment as apostates from the Jewish faith.
Many of the Jews who had accepted the gospel still cherished a regard for
the ceremonial law and were only too willing to make unwise concessions,
hoping thus to gain the confidence of their countrymen, to remove their
prejudice, and to win them to faith in Christ as the world's Redeemer. Paul
realized that so long as many of the leading members of the church at
Jerusalem should continue to cherish prejudice against him, they would work
constantly to counteract his influence. He felt that if by any reasonable
concession he could win them to the truth he would remove a great obstacle
to the success of the gospel in other places. But he was not authorized of
God to concede as much as they asked.
When we think of Paul's great desire to be in harmony with his brethren, his
tenderness toward the weak in the faith, his reverence for the apostles who
had been with Christ, and for James, the brother of the Lord, and his
purpose to become all things to all men so far as he could without
sacrificing principle--when we think of all this, it is less surprising that
he was constrained to deviate from the firm, decided course that he had
hitherto followed. But instead of accomplishing the desired object, his
efforts for conciliation only precipitated the crisis, hastened his
predicted sufferings, and resulted in separating him from his brethren,
406
depriving the church of one of its strongest pillars, and bringing sorrow to
Christian hearts in every land.
On the following day Paul began to carry out the counsel of the elders. The
four men who were under the Nazarite vow (Numbers 6), the term of which had
nearly expired, were taken by Paul into the temple, "to signify the
accomplishment of the days of purification, until that an offering should be
offered for every one of them." Certain costly sacrifices for purification
were yet to be offered.
Those who advised Paul to take this step had not fully considered the great
peril to which he would thus be exposed. At this season, Jerusalem was
filled with worshipers from many lands. As, in fulfillment of the commission
given him by God, Paul had borne the gospel to the Gentiles, he had visited
many of the world's largest cities, and he was well known to thousands who
from foreign parts had come to Jerusalem to attend the feast. Among these
were men whose hearts were filled with bitter hatred for Paul, and for him
to enter the temple on a public occasion was to risk his life. For several
days he passed in and out among the worshipers, apparently unnoticed; but
before the close of the specified period, as he was talking with a priest
concerning the sacrifices to be offered, he was recognized by some of the
Jews from Asia.
With the fury of demons they rushed upon him, crying, "Men of Israel, help:
This is the man, that teacheth all men everywhere against the people, and
the law, and this place." And as the people responded to the call for help,
407
another accusation was added--"and further brought Greeks also into the
temple, and hath polluted this holy place."
By the Jewish law it was a crime punishable with death for an uncircumcised
person to enter the inner courts of the sacred edifice. Paul had been seen
in the city in company with Trophimus, an Ephesian, and it was conjectured
that he had brought him into the temple. This he had not done; and being
himself a Jew, his act in entering the temple was no violation of the law.
But though the charge was wholly false, it served to arouse the popular
prejudice. As the cry was taken up and borne through the temple courts, the
throngs gathered there were thrown into wild excitement. The news quickly
spread through Jerusalem, "and all the city was moved, and the people ran
together."
That an apostate from Israel should presume to profane the temple at the
very time when thousands had come there from all parts of the world to
worship, excited the fiercest passions of the mob. "They took Paul, and drew
him out of the temple: and forthwith the doors were shut."
"As they went about to kill him, tidings came unto the chief captain of the
band, that all Jerusalem was in an uproar." Claudius Lysias well knew the
turbulent elements with which he had to deal, and he "immediately took
soldiers and centurions, and ran down unto them: and when they saw the chief
captain and the soldiers, they left beating of Paul." Ignorant of the cause
of the tumult, but seeing that the rage of the multitude was directed
against Paul, the Roman captain concluded that he must be a certain Egyptian
408
rebel of whom he had heard, who had thus far escaped capture. He therefore
"took him, and commanded him to be bound with two chains; and demanded who
he was, and what he had done." At once many voices were raised in loud and
angry accusation; "some cried one thing, some another, among the multitude:
and when he could not know the certainty for the tumult, he commanded him to
be carried into the castle. And when he came upon the stairs, so it was,
that he was borne of the soldiers for the violence of the people. For the
multitude of the people followed after, crying, Away with him."
In the midst of the tumult the apostle was calm and self-possessed. His mind
was stayed upon God, and he knew that angels of heaven were about him. He
felt unwilling to leave the temple without making an effort to set the truth
before his countrymen. As he was about to be led into the castle he said to
the chief captain, "May I speak unto thee?" Lysias responded, "Canst thou
speak Greek? Art not thou that Egyptian, which before these days madest an
uproar, and leddest out into the wilderness four thousand men that were
murderers?" In reply Paul said, "I am a man which am a Jew of Tarsus, a city
in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to
speak unto the people."
The request was granted, and "Paul stood on the stairs, and beckoned with
the hand unto the people." The gesture attracted their attention, while his
bearing commanded respect. "And when there was made a great silence, he
spake unto them in the Hebrew tongue, saying, Men, brethren, and
409
fathers, hear ye my defense which I make now unto you." At the sound of the
familiar Hebrew words, "they kept the more silence," and in the universal
hush he continued:
"I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet
brought up in this city at the feet of Gamaliel, and taught according to the
perfect manner of the law of the fathers, and was zealous toward God, as ye
all are this day." None could deny the apostle's statements, as the facts
that he referred to were well known to many who were still living in
Jerusalem. He then spoke of his former zeal in persecuting the disciples of
Christ, even unto death; and he narrated the circumstances of his
conversion, telling his hearers how his own proud heart had been led to bow
to the crucified Nazarene. Had he attempted to enter into argument with his
opponents, they would have stubbornly refused to listen to his words; but
the relation of his experience was attended with a convincing power that for
the time seemed to soften and subdue their hearts.
He then endeavored to show that his work among the Gentiles had not been
entered upon from choice. He had desired to labor for his own nation; but in
that very temple the voice of God had spoken to him in holy vision,
directing his course "far hence upon the Gentiles."
Hitherto the people had listened with close attention, but when Paul reached
the point in his history where he was appointed Christ's ambassador to the
Gentiles, their fury broke forth anew. Accustomed to look upon themselves as
the only people favored by God, they were unwilling to
410
permit the despised Gentiles to share the privileges which had hitherto been
regarded as exclusively their own. Lifting their voices above the voice of
the speaker, they cried, "Away with such a fellow from the earth: for it is
not fit that he should live."
"As they cried out, and cast off their clothes, and threw dust into the air,
the chief captain commanded him to be brought into the castle, and bade that
he should be examined by scourging; that he might know wherefore they cried
so against him.
"And as they bound him with thongs, Paul said unto the centurion that stood
by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
When the centurion heard that, he went and told the chief captain, saying,
Take heed what thou doest: for this man is a Roman. Then the chief captain
came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the
chief captain answered, With a great sum obtained I this freedom. And Paul
said, But I was freeborn. Then straightway they departed from him which
should have examined him: and the chief captain also was afraid, after he
knew that he was a Roman, and because he had bound him.
"On the morrow, because he would have known the certainty wherefore he was
accused of the Jews, he loosed him from his bands, and commanded the chief
priests and all their council to appear, and brought Paul down, and set him
before them."
The apostle was now to be tried by the same tribunal of which he himself had
been a member before his conversion.
411
As he stood before the Jewish rulers, his bearing was calm, and his
countenance revealed the peace of Christ. "Earnestly beholding the council,"
he said, "Men and brethren, I have lived in all good conscience before God
until this day." Upon hearing these words, their hatred was kindled afresh;
"and the high priest Ananias commanded them that stood by him to smite him
on the mouth." At this inhuman command, Paul exclaimed, "God shall smite
thee, thou whited wall: for sittest thou to judge me after the law, and
commandest me to be smitten contrary to the law?" "They that stood by said,
Revilest thou God's high priest?" With his usual courtesy Paul answered, "I
wish not, brethren, that he was the high priest: for it is written, Thou
shalt not speak evil of the ruler of thy people.
"But when Paul perceived that the one part were Sadducees, and the other
Pharisees, he cried out in the council, Men and brethren, I am a Pharisee,
the son of a Pharisee: of the hope and resurrection of the dead I am called
in question.
"And when he had so said, there arose a dissension between the Pharisees and
the Sadducees: and the multitude was divided. For the Sadducees say that
there is no resurrection, neither angel, nor spirit: but the Pharisees
confess both." The two parties began to dispute between themselves, and thus
the strength of their opposition against Paul was broken. "The scribes that
were of the Pharisees' part arose, and strove, saying, We find no evil in
this man: but if a spirit or an angel hath spoken to him, let us not fight
against God."
412
In the confusion that followed, the Sadducees were eagerly striving to gain
possession of the apostle, that they might put him to death; and the
Pharisees were as eager in striving to protect him. "The chief captain,
fearing lest Paul should have been pulled in pieces of them, commanded the
soldiers to go down, and to take him by force from among them, and to bring
him into the castle."
Later, while reflecting on the trying experiences of the day, Paul began to
fear that his course might not have been pleasing to God. Could it be that
he had made a mistake after all in visiting Jerusalem? Had his great desire
to be in union with his brethren led to this disastrous result?
The position which the Jews as God's professed people occupied before an
unbelieving world, caused the apostle intense anguish of spirit. How would
those heathen officers look upon them?--claiming to be worshipers of
Jehovah, and assuming sacred office, yet giving themselves up to the control
of blind, unreasoning anger, seeking to destroy even their brethren who
dared to differ with them in religious faith, and turning their most solemn
deliberative council into a scene of strife and wild confusion. Paul felt
that the name of his God had suffered reproach in the eyes of the heathen.
And now he was in prison, and he knew that his enemies, in their desperate
malice, would resort to any means to put him to death. Could it be that his
work for the churches was ended and that ravening wolves were to enter in
now? The cause of Christ was very near to Paul's heart, and with deep
anxiety he thought of the perils of the scattered
413
churches, exposed as they were to the persecutions of just such men as he
had encountered in the Sanhedrin council. In distress and discouragement he
wept and prayed.
In this dark hour the Lord was not unmindful of His servant. He had guarded
him from the murderous throng in the temple courts; He had been with him
before the Sanhedrin council; He was with him in the fortress; and He
revealed Himself to His faithful witness in response to the earnest prayers
of the apostle for guidance. "The night following the Lord stood by him, and
said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem,
so must thou bear witness also at Rome."
Paul had long looked forward to visiting Rome; he greatly desired to witness
for Christ there, but had felt that his purposes were frustrated by the
enmity of the Jews. He little thought, even now, that it would be as a
prisoner that he would go.
While the Lord encouraged His servant, Paul's enemies were eagerly plotting
his destruction. "And when it was day, certain of the Jews banded together,
and bound themselves under a curse, saying that they would neither eat nor
drink till they had killed Paul. And they were more than forty which had
made this conspiracy." Here was a fast such as the Lord through Isaiah had
condemned--a fast "for strife and debate, and to smite with the fist of
wickedness." Isaiah 58:4.
The conspirators "came to the chief priests and elders, and said, We have
bound ourselves under a great curse, that we will eat nothing until we have
slain Paul. Now therefore
414
ye with the council signify to the chief captain that he bring him down unto
you tomorrow, as though ye would inquire something more perfectly concerning
him: and we, or ever he come near, are ready to kill him."
Instead of rebuking this cruel scheme, the priests and rulers eagerly agreed
to it. Paul had spoken the truth when he compared Ananias to a whited
sepulcher.
But God interposed to save the life of His servant. Paul's sister's son,
hearing of the "lying in wait" of the assassins, "went and entered into the
castle, and told Paul. Then Paul called one of the centurions unto him, and
said, Bring this young man unto the chief captain: for he hath a certain
thing to tell him. So he took him, and brought him to the chief captain, and
said, Paul the prisoner called me unto him, and prayed me to bring this
young man unto thee, who hath something to say unto thee."
Claudius Lysias received the youth kindly, and taking him aside, asked,
"What is that thou hast to tell me?" The youth replied: "The Jews have
agreed to desire thee that thou wouldest bring down Paul tomorrow into the
council, as though they would inquire somewhat of him more perfectly. But do
not thou yield unto them: for there lie in wait for him of them more than
forty men, which have bound themselves with an oath, that they will neither
eat nor drink till they have killed him: and now are they ready, looking for
a promise from thee."
"The chief captain then let the young man depart, and charged him, See thou
tell no man that thou hast showed these things to me."
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Lysias at once decided to transfer Paul from his jurisdiction to that of
Felix the procurator. As a people, the Jews were in a state of excitement
and irritation, and tumults were of frequent occurrence. The continued
presence of the apostle in Jerusalem might lead to consequences dangerous to
the city and even to the commandant himself. He therefore "called unto him
two centurions, saying, Make ready two hundred soldiers to go to Caesarea,
and horsemen threescore and ten, and spearmen two hundred, at the third hour
of the night; and provide them beasts, that they may set Paul on, and bring
him safe unto Felix the governor."
No time was to be lost in sending Paul away. "The soldiers, as it was
commanded them, took Paul, and brought him by night to Antipatris." From
that place the horsemen went on with the prisoner to Caesarea, while the
four hundred soldiers returned to Jerusalem.
The officer in charge of the detachment delivered his prisoner to Felix,
also presenting a letter with which he had been entrusted by the chief
captain:
"Claudius Lysias unto the most excellent governor Felix sendeth greeting.
This man was taken of the Jews, and should have been killed of them: then
came I with an army, and rescued him, having understood that he was a Roman.
And when I would have known the cause wherefore they accused him, I brought
him forth into their council: whom I perceived to be accused of questions of
their law, but to have nothing laid to his charge worthy of death or of
bonds. And when it was told me how that the Jews laid wait for the man, I
sent straightway to thee, and gave commandment
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to his accusers also to say before thee what they had against him.
Farewell."
After reading the communication, Felix inquired to what province the
prisoner belonged, and being informed that he was of Cilicia, said: "I will
hear thee . . . when thine accusers are also come. And he commanded him to
be kept in Herod's judgment hall."
The case of Paul was not the first in which a servant of God had found among
the heathen an asylum from the malice of the professed people of Jehovah. In
their rage against Paul the Jews had added another crime to the dark
catalogue which marked the history of that people. They had still further
hardened their hearts against the truth and had rendered their doom more
certain.
Few realize the full meaning of the words that Christ spoke when, in the
synagogue at Nazareth, He announced Himself as the Anointed One. He declared
His mission to comfort, bless, and save the sorrowing and the sinful; and
then, seeing that pride and unbelief controlled the hearts of His hearers,
He reminded them that in time past God had turned away from His chosen
people because of their unbelief and rebellion, and had manifested Himself
to those in heathen lands who had not rejected the light of heaven. The
widow of Sarepta and Naaman the Syrian had lived up to all the light they
had; hence they were accounted more righteous than God's chosen people who
had backslidden from Him and had sacrificed principle to convenience and
worldly honor.
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Christ told the Jews at Nazareth a fearful truth when He declared that with
backsliding Israel there was no safety for the faithful messenger of God.
They would not know his worth or appreciate his labors. While the Jewish
leaders professed to have great zeal for the honor of God and the good of
Israel, they were enemies of both. By precept and example they were leading
the people farther and farther from obedience to God--leading them where He
could not be their defense in the day of trouble.
The Saviour's words of reproof to the men of Nazareth applied, in the case
of Paul, not only to the unbelieving Jews, but to his own brethren in the
faith. Had the leaders in the church fully surrendered their feeling of
bitterness toward the apostle, and accepted him as one specially called of
God to bear the gospel to the Gentiles, the Lord would have spared him to
them. God had not ordained that Paul's labors should so soon end, but He did
not work a miracle to counteract the train of circumstances to which the
course of the leaders in the church at Jerusalem had given rise.
The same spirit is still leading to the same results. A neglect to
appreciate and improve the provisions of divine grace has deprived the
church of many a blessing. How often would the Lord have prolonged the work
of some faithful minister, had his labors been appreciated! But if the
church permits the enemy of souls to pervert the understanding, so that they
misrepresent and misinterpret the words and acts of the servant of Christ;
if they allow themselves to stand in his way and hinder his usefulness, the
Lord
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sometimes removes from them the blessing which He gave.
Satan is constantly working through his agents to dishearten and destroy
those whom God has chosen to accomplish a great and good work. They may be
ready to sacrifice even life itself for the advancement of the cause of
Christ, yet the great deceiver will suggest to their brethren doubts
concerning them which, if entertained, would undermine confidence in their
integrity of character, and thus cripple their usefulness. Too often he
succeeds in bringing upon them, through their own brethren, such sorrow of
heart that God graciously interposes to give His persecuted servants rest.
After the hands are folded upon the pulseless breast, when the voice of
warning and encouragement is silent, then the obdurate may be aroused to see
and prize the blessings they have cast from them. Their death may accomplish
that which their life has failed to do.
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Chapter 39
The Trial at Caesarea
Five days after Paul's arrival at Caesarea his accusers came from Jerusalem,
accompanied by Tertullus, an orator whom they had engaged as their counsel.
The case was granted a speedy hearing. Paul was brought before the assembly,
and Tertullus "began to accuse him." Judging that flattery would have more
influence upon the Roman governor than the simple statements of truth and
justice, the wily orator began his speech by praising Felix: "Seeing that by
thee we enjoy great quietness, and that very worthy deeds are done unto his
nation by thy providence, we accept it always, and in all places, most noble
Felix, with all thankfulness."
Tertullus here descended to barefaced falsehood; for the character of Felix
was base and contemptible. It was said of him,that "in the practice of all
kinds of lust and cruelty, he exercised the power of a king with the temper
of a slave."
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--Tacitus, History, ch. 5, par. 9. Those who heard Tertullus knew that his
flattering words were untrue, but their desire to secure the condemnation of
Paul was stronger than their love of truth.
In his speech, Tertullus charged Paul with crimes which, if proved, would
have resulted in his conviction for high treason against the government. "We
have found this man a pestilent fellow," declared the orator, "and a mover
of sedition among all the Jews throughout the world, and a ringleader of the
sect of the Nazarenes: who also hath gone about to profane the temple."
Tertullus then stated that Lysias, the commandant of the garrison at
Jerusalem, had violently taken Paul from the Jews when they were about to
judge him by their ecclesiastical law, and had thus forced them to bring the
matter before Felix. These statements were made with the design of inducing
the procurator to deliver Paul over to the Jewish court. All the charges
were vehemently supported by the Jews present, who made no effort to conceal
their hatred of the prisoner.
Felix had sufficient penetration to read the disposition and character of
Paul's accusers. He knew from what motive they had flattered him, and he saw
also that they had failed to substantiate their charges against Paul.
Turning to the accused, he beckoned to him to answer for himself. Paul
wasted no words in compliments, but simply stated that he could the more
cheerfully defend himself before Felix, since the latter had been so long a
procurator, and therefore had so good an understanding of the laws and
customs of the Jews. Referring to the charges brought
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against him, he plainly showed that not one of them was true. He declared
that he had caused no disturbance in any part of Jerusalem, nor had he
profaned the sanctuary. "They neither found me in the temple disputing with
any man," he said, "neither raising up the people, neither in the
synagogues, nor in the city: neither can they prove the things whereof they
now accuse me."
While confessing that "after the way which they call heresy" he had
worshiped the God of his fathers, he asserted that he had always believed
"all things which are written in the law and in the prophets;" and that in
harmony with the plain teaching of the Scriptures, he held the faith of the
resurrection of the dead. And he further declared that the ruling purpose of
his life was to "have always a conscience void of offense toward God, and
toward men."
In a candid, straightforward manner he stated the object of his visit to
Jerusalem, and the circumstances of his arrest and trial: "Now after many
years I came to bring alms to my nation, and offerings. Whereupon certain
Jews from Asia found me purified in the temple, neither with multitude, nor
with tumult. Who ought to have been here before thee, and object, if they
had aught against me. Or else let these same here say, if they have found
any evil doing in me, while I stood before the council, except it be for
this one voice, that I cried standing among them, Touching the resurrection
of the dead I am called in question by you this day."
The apostle spoke with earnestness and evident sincerity, and his words
carried with them a weight of conviction. Claudius Lysias, in his letter to
Felix, had borne a similar
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testimony in regard to Paul's conduct. Moreover, Felix himself had a better
knowledge of the Jewish religion than many supposed. Paul's plain statement
of the facts in the case enabled Felix to understand still more clearly the
motives by which the Jews were governed in attempting to convict the apostle
of sedition and treasonable conduct. The governor would not gratify them by
unjustly condemning a Roman citizen, neither would he give him up to them to
be put to death without a fair trial. Yet Felix knew no higher motive than
self-interest, and he was controlled by love of praise and a desire for
promotion. Fear of offending the Jews held him back from doing full justice
to a man whom he knew to be innocent. He therefore decided to suspend the
trial until Lysias should be present, saying, "When Lysias the chief captain
shall come down, I will know the uttermost of your matter."
The apostle remained a prisoner, but Felix commanded the centurion who had
been appointed to keep Paul, "to let him have liberty," and to "forbid none
of his acquaintance to minister or come unto him."
It was not long after this that Felix and his wife, Drusilla, sent for Paul
in order that in a private interview they might hear from him "concerning
the faith in Christ." They were willing and even eager to listen to these
new truths --truths which they might never hear again and which, if
rejected, would prove a swift witness against them in the day of God.
Paul regarded this as a God-given opportunity, and faithfully
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he improved it. He knew that he stood in the presence of one who had power
to put him to death or to set him free; yet he did not address Felix and
Drusilla with praise or flattery. He knew that his words would be to them a
savor of life or of death, and, forgetting all selfish considerations, he
sought to arouse them to a sense of their peril.
The apostle realized that the gospel had a claim upon whoever might listen
to his words; that one day they would stand either among the pure and holy
around the great white throne, or with those to whom Christ would say,
"Depart from Me, ye that work iniquity." Matthew 7:
23. He knew that he must meet every one of his hearers
before the tribunal of heaven and must there render an account, not only for
all that he had said and done, but for the motive and spirit of his words
and deeds.
So violent and cruel had been the course of Felix that few had ever before
dared even to intimate to him that his character and conduct were not
faultless. But Paul had no fear of man. He plainly declared his faith in
Christ, and the reasons for that faith, and was thus led to speak
particularly of those virtues essential to Christian character, but of which
the haughty pair before him were so strikingly destitute.
He held up before Felix and Drusilla the character of God--His
righteousness, justice, and equity, and the nature of His law. He clearly
showed that it is man's duty to live a life of sobriety and temperance,
keeping the passions under the control of reason, in conformity to God's
law, and preserving the physical and mental powers in a healthy condition.
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He declared that there would surely come a day of judgment when all would be
rewarded according to the deeds done in the body, and when it would be
plainly revealed that wealth, position, or titles are powerless to gain for
man the favor of God or to deliver him from the results of sin. He showed
that this life is man's time of preparation for the future life. Should he
neglect present privileges and opportunities he would suffer an eternal
loss; no new probation would be given him.
Paul dwelt especially upon the far-reaching claims of God's law. He showed
how it extends to the deep secrets of man's moral nature and throws a flood
of light upon that which has been concealed from the sight and knowledge of
men. What the hands may do or the tongue may utter --what the outer life
reveals--but imperfectly shows man's moral character. The law searches his
thoughts, motives, and purposes. The dark passions that lie hidden from the
sight of men, the jealousy, hatred, lust, and ambition, the evil deeds
meditated upon in the dark recesses of the soul, yet never executed for want
of opportunity--all these God's law condemns.
Paul endeavored to direct the minds of his hearers to the one great
Sacrifice for sin. He pointed to the sacrifices that were shadows of good
things to come, and then presented Christ as the antitype of all those
ceremonies--the object to which they pointed as the only source of life and
hope for fallen man. Holy men of old were saved by faith in the blood of
Christ. As they saw the dying agonies of
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the sacrificial victims they looked across the gulf of ages to the Lamb of
God that was to take away the sin of the world.
God justly claims the love and obedience of all His creatures. He has given
them in His law a perfect standard of right. But many forget their Maker and
choose to follow their own way in opposition to His will. They return enmity
for love that is as high as heaven and as broad as the universe. God cannot
lower the requirements of His law to meet the standard of wicked men;
neither can man in his own power meet the demands of the law. Only by faith
in Christ can the sinner be cleansed from guilt and be enabled to render
obedience to the law of his Maker.
Thus Paul, the prisoner, urged the claims of the divine law upon Jew and
Gentile, and presented Jesus, the despised Nazarene, as the Son of God, the
world's Redeemer.
The Jewish princess well understood the sacred character of that law which
she had so shamelessly transgressed, but her prejudice against the Man of
Calvary steeled her heart against the word of life. But Felix had never
before listened to the truth, and as the Spirit of God sent conviction to
his soul, he became deeply agitated. Conscience, now aroused, made her voice
heard, and Felix felt that Paul's words were true. Memory went back over the
guilty past. With terrible distinctness there came up before him the secrets
of his early life of profligacy and bloodshed, and the black record of his
later years. He saw himself licentious, cruel, rapacious. Never before had
the truth been thus brought home to his
426
heart. Never before had his soul been so filled with terror. The thought
that all the secrets of his career of crime were open before the eye of God,
and that he must be judged according to his deeds, caused him to tremble
with dread.
But instead of permitting his convictions to lead him to repentance, he
sought to dismiss these unwelcome reflections. The interview with Paul was
cut short. "Go thy way for this time," he said; "when I have a convenient
season, I will call for thee."
How wide the contrast between the course of Felix and that of the jailer of
Philippi! The servants of the Lord were brought in bonds to the jailer, as
was Paul to Felix. The evidence they gave of being sustained by a divine
power, their rejoicing under suffering and disgrace, their fearlessness when
the earth was reeling with the earthquake shock, and their spirit of
Christlike forgiveness, sent conviction to the jailer's heart, and with
trembling he confessed his sins and found pardon. Felix trembled, but he did
not repent. The jailer joyfully welcomed the Spirit of God to his heart and
to his home; Felix bade the divine Messenger depart. The one chose to become
a child of God and an heir of heaven; the other cast his lot with the
workers of iniquity.
For two years no further action was taken against Paul, yet he remained a
prisoner. Felix visited him several times and listened attentively to his
words. But the real motive for this apparent friendliness was a desire for
gain, and he intimated that by the payment of a large sum of money
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Paul might secure his release. The apostle, however, was of too noble a
nature to free himself by a bribe. He was not guilty of any crime, and he
would not stoop to commit a wrong in order to gain freedom. Furthermore, he
was himself too poor to pay such a ransom, had he been disposed to do so,
and he would not, in his own behalf, appeal to the sympathy and generosity
of his converts. He also felt that he was in the hands of God, and he would
not interfere with the divine purposes respecting himself.
Felix was finally summoned to Rome because of gross wrongs committed against
the Jews. Before leaving Caesarea in answer to this summons, he thought to
"show the Jews a pleasure" by allowing Paul to remain in prison. But Felix
was not successful in his attempt to regain the confidence of the Jews. He
was removed from office in disgrace, and Porcius Festus was appointed to
succeed him, with headquarters at Caesarea.
A ray of light from heaven had been permitted to shine upon Felix, when Paul
reasoned with him concerning righteousness, temperance, and a judgment to
come. That was his heaven-sent opportunity to see and to forsake his sins.
But he said to the messenger of God, "Go thy way for this time; when I have
a convenient season, I will call for thee." He had slighted his last offer
of mercy. Never was he to receive another call from God.
(428)
Chapter 40
Paul Appeals to Caesar
"When Festus was come into the province, after three days he ascended from
Caesarea to Jerusalem. Then the high priest and the chief of the Jews
informed him against Paul, and besought him, and desired favor against him,
that he would send for him to Jerusalem." In making this request they
purposed to waylay Paul along the road to Jerusalem and murder him. But
Festus had a high sense of the responsibility of his position, and
courteously declined to send for Paul. "It is not the manner of the Romans,"
he declared, "to deliver any man to die, before that he which is accused
have the accusers face to face, and have license to answer for himself
concerning the crime laid against him." He stated that "he himself would
depart shortly" for Caesarea. "Let them there . . . which among you are
able, go down with me, and accuse this man, if there be any wickedness in
him."
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This was not what the Jews wanted. They had not forgotten their former
defeat at Caesarea. In contrast with the calm bearing and forcible arguments
of the apostle, their own malignant spirit and baseless accusations would
appear in the worst possible light. Again they urged that Paul be brought to
Jerusalem for trial, but Festus held firmly to his purpose of giving Paul a
fair trial at Caesarea. God in His providence controlled the decision of
Festus, that the life of the apostle might be lengthened.
Their purposes defeated, the Jewish leaders at once prepared to witness
against Paul at the court of the procurator. Upon returning to Caesarea,
after a few days' sojourn at Jerusalem, Festus "the next day sitting on the
judgment seat commanded Paul to be brought." "The Jews which came down from
Jerusalem stood round about, and laid many and grievous complaints against
Paul, which they could not prove." Being on this occasion without a lawyer,
the Jews preferred their charges themselves. As the trial proceeded, the
accused with calmness and candor clearly showed the falsity of their
statements.
Festus discerned that the question in dispute related wholly to Jewish
doctrines, and that, rightly understood, there was nothing in the charges
against Paul, could they be proved, that would render him subject to
sentence of death, or even to imprisonment. Yet he saw clearly the storm of
rage that would be created if Paul were not condemned or delivered into
their hands. And so, "willing to do the Jews a pleasure," Festus turned to
Paul, and asked if he
430
was willing to go to Jerusalem under his protection, to be tried by the
Sanhedrin.
The apostle knew that he could not look for justice from the people who by
their crimes were bringing down upon themselves the wrath of God. He knew
that, like the prophet Elijah, he would be safer among the heathen than with
those who had rejected light from heaven and hardened their hearts against
the gospel. Weary of strife, his active spirit could ill endure the repeated
delays and wearing suspense of his trial and imprisonment. He therefore
decided to exercise his privilege, as a Roman citizen, of appealing to
Caesar.
In answer to the governor's question, Paul said: "I stand at Caesar's
judgment seat, where I ought to be judged: to the Jews have I done no wrong,
as thou very well knowest. For if I be an offender, or have committed
anything worthy of death, I refuse not to die: but if there be none of these
things whereof these accuse me, no man may deliver me unto them. I appeal
unto Caesar."
Festus knew nothing of the conspiracies of the Jews to murder Paul, and he
was surprised at this appeal to Caesar. However, the words of the apostle
put a stop to the proceedings of the court. "Festus, when he had conferred
with the council, answered, Hast thou appealed unto Caesar? unto Caesar
shalt thou go."
Thus it was that once more, because of hatred born of bigotry and
self-righteousness, a servant of God was driven to turn for protection to
the heathen. It was this same hatred that forced the prophet Elijah to flee
for succor to the widow
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of Sarepta; and that forced the heralds of the gospel to turn from the Jews
to proclaim their message to the Gentiles. And this hatred the people of God
living in this age have yet to meet. Among many of the professing followers
of Christ there is the same pride, formalism, and selfishness, the same
spirit of oppression, that held so large a place in the Jewish heart. In the
future, men claiming to be Christ's representatives will take a course
similar to that followed by the priests and rulers in their treatment of
Christ and the apostles. In the great crisis through which they are soon to
pass, the faithful servants of God will encounter the same hardness of
heart, the same cruel determination, the same unyielding hatred.
All who in that evil day would fearlessly serve God according to the
dictates of conscience, will need courage, firmness, and a knowledge of God
and His word; for those who are true to God will be persecuted, their
motives will be impugned, their best efforts misinterpreted, and their names
cast out as evil. Satan will work with all his deceptive power to influence
the heart and becloud the understanding, to make evil appear good, and good
evil. The stronger and purer the faith of God's people, and the firmer their
determination to obey Him, the more fiercely will Satan strive to stir up
against them the rage of those who, while claiming to be righteous, trample
upon the law of God. It will require the firmest trust, the most heroic
purpose, to hold fast the faith once delivered to the saints.
God desires His people to prepare for the soon-coming
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crisis. Prepared or unprepared, they must all meet it; and those only who
have brought their lives into conformity to the divine standard, will stand
firm at that time of test and trial. When secular rulers unite with
ministers of religion to dictate in matters of conscience, then it will be
seen who really fear and serve God. When the darkness is deepest, the light
of a godlike character will shine the brightest. When every other trust
fails, then it will be seen who have an abiding trust in Jehovah. And while
the enemies of truth are on every side, watching the Lord's servants for
evil, God will watch over them for good. He will be to them as the shadow of
a great rock in a weary land.
(433)
Chapter 41
"Almost Thou Persuadest Me"
Paul had appealed to Caesar, and Festus could not do otherwise than send him
to Rome. But some time passed before a suitable ship could be found; and as
other prisoners were to be sent with Paul, the consideration of their cases
also occasioned delay. This gave Paul opportunity to present the reasons of
his faith before the principal men of Caesarea, and also before King Agrippa
II, the last of the Herods.
"After certain days King Agrippa and Bernice came unto Caesarea to salute
Festus. And when they had been there many days, Festus declared Paul's cause
unto the king, saying, There is a certain man left in bonds by Felix: about
whom, when I was at Jerusalem, the chief priests and the elders of the Jews
informed me, desiring to have judgment against him." He outlined the
circumstances that led to the prisoner's appeal to Caesar, telling of Paul's
recent trial before him, and saying that the Jews had brought against
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Paul no accusation such as he had supposed they would bring, but "certain
questions . . . of their own superstition, and of one Jesus, which was dead,
whom Paul affirmed to be alive."
As Festus told his story, Agrippa became interested and said, "I would also
hear the man myself." In harmony with his wish, a meeting was arranged for
the following day. "And on the morrow, when Agrippa was come, and Bernice,
with great pomp, and was entered into the place of hearing, with the chief
captains, and principal men of the city, at Festus' commandment Paul was
brought forth."
In honor of his visitors, Festus had sought to make this an occasion of
imposing display. The rich robes of the procurator and his guests, the
swords of the soldiers, and the gleaming armor of their commanders, lent
brilliancy to the scene.
And now Paul, still manacled, stood before the assembled company. What a
contrast was here presented! Agrippa and Bernice possessed power and
position, and because of this they were favored by the world. But they were
destitute of the traits of character that God esteems. They were
transgressors of His law, corrupt in heart and life. Their course of action
was abhorred by heaven.
The aged prisoner, chained to his soldier guard, had in his appearance
nothing that would lead the world to pay him homage. Yet in this man,
apparently without friends or wealth or position, and held a prisoner for
his faith in the Son of God, all heaven was interested. Angels were his
attendants. Had the glory of one of those shining messengers
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flashed forth, the pomp and pride of royalty would have paled; king and
courtiers would have been stricken to the earth, as were the Roman guards at
the sepulcher of Christ.
Festus himself presented Paul to the assembly with the words: "King Agrippa,
and all men which are here present with us, ye see this man, about whom all
the multitude of the Jews have dealt with me, both at Jerusalem, and also
here, crying that he ought not to live any longer. But when I found that he
had committed nothing worthy of death, and that he himself hath appealed to
Augustus, I have determined to send him. Of whom I have no certain thing to
write unto my lord. Wherefore I have brought him forth before you, and
specially before thee, O King Agrippa, that, after examination had, I might
have somewhat to write. For it seemeth to me unreasonable to send a
prisoner, and not withal to signify the crimes laid against him."
King Agrippa now gave Paul liberty to speak for himself. The apostle was not
disconcerted by the brilliant display or the high rank of his audience; for
he knew of how little worth are worldly wealth and position. Earthly pomp
and power could not for a moment daunt his courage or rob him of his
self-control.
"I think myself happy, King Agrippa," he declared, "because I shall answer
for myself this day before thee touching all the things whereof I am accused
of the Jews: especially because I know thee to be expert in all customs and
questions which are among the Jews: wherefore I beseech thee to hear me
patiently."
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Paul related the story of his conversion from stubborn unbelief to faith in
Jesus of Nazareth as the world's Redeemer. He described the heavenly vision
that at first had filled him with unspeakable terror, but afterward proved
to be a source of the greatest consolation--a revelation of divine glory, in
the midst of which sat enthroned He whom he had despised and hated, whose
followers he was even then seeking to destroy. From that hour Paul had been
a new man, a sincere and fervent believer in Jesus, made such by
transforming mercy.
With clearness and power Paul outlined before Agrippa the leading events
connected with the life of Christ on earth. He testified that the Messiah of
prophecy had already appeared in the person of Jesus of Nazareth. He showed
how the Old Testament Scriptures had declared that the Messiah was to appear
as a man among men, and how in the life of Jesus had been fulfilled every
specification outlined by Moses and the prophets. For the purpose of
redeeming a lost world, the divine Son of God had endured the cross,
despising the shame, and had ascended to heaven triumphant over death and
the grave.
Why, Paul reasoned, should it seem incredible that Christ should rise from
the dead? Once it had thus seemed to him, but how could he disbelieve that
which he himself had seen and heard? At the gate of Damascus he had verily
looked upon the crucified and risen Christ, the same who had walked the
streets of Jerusalem, died on Calvary, broken the bands of death, and
ascended to heaven. As verily as had Cephas, James, John, or any others of
the disciples, he
437
had seen and talked with Him. The Voice had bidden him proclaim the gospel
of a risen Saviour, and how could he disobey? In Damascus, in Jerusalem,
throughout all Judea, and in the regions afar off, he had borne witness of
Jesus the Crucified, showing all classes "that they should repent and turn
to God, and do works meet for repentance.
"For these causes," the apostle declared, "the Jews caught me in the temple,
and went about to kill me. Having therefore obtained help of God, I continue
unto this day, witnessing both to small and great, saying none other things
than those which the prophets and Moses did say should come: that Christ
should suffer, and that He should be the first that should rise from the
dead, and should show light unto the people, and to the Gentiles."
The whole company had listened spellbound to Paul's account of his wonderful
experiences. The apostle was dwelling upon his favorite theme. None who
heard him could doubt his sincerity. But in the full tide of his persuasive
eloquence he was interrupted by Festus, who cried out, "Paul, thou art
beside thyself; much learning doth make thee mad."
The apostle replied, "I am not mad, most noble Festus; but speak forth the
words of truth and soberness. For the king knoweth of these things, before
whom also I speak freely: for I am persuaded that none of these thing are
hidden from him; for this thing was not done in a corner." Then, turning to
Agrippa, he addressed him directly, "King Agrippa, believest thou the
prophets? I know that thou believest."
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Deeply affected, Agrippa for the moment lost sight of his surroundings and
the dignity of his position. Conscious only of the truths which he had
heard, seeing only the humble prisoner standing before him as God's
ambassador, he answered involuntarily, "Almost thou persuadest me to be a
Christian."
Earnestly the apostle made answer, "I would to God, that not only thou, but
also all that hear me this day, were both almost, and altogether such as I
am," adding, as he raised his fettered hands, "except these bonds."
Festus, Agrippa, and Bernice might in justice have worn the fetters that
bound the apostle. All were guilty of grievous crimes. These offenders had
that day heard the offer of salvation through the name of Christ. One, at
least, had been almost persuaded to accept the grace and pardon offered. But
Agrippa put aside the proffered mercy, refusing to accept the cross of a
crucified Redeemer.
The king's curiosity was satisfied, and, rising from his seat, he signified
that the interview was at an end. As the assembly dispersed, they talked
among themselves, saying, "This man doeth nothing worthy of death or of
bonds."
Though Agrippa was a Jew, he did not share the bigoted zeal and blind
prejudice of the Pharisees. "This man," he said to Festus, "might have been
set at liberty, if he had not appealed unto Caesar." But the case had been
referred to that higher tribunal, and it was now beyond the jurisdiction of
either Festus or Agrippa.
(439)
Chapter 42
The Voyage and Shipwreck
At last Paul was on his way to Rome. "When it was determined," Luke writes,
"that we should sail into Italy, they delivered Paul and certain other
prisoners unto one named Julius, a centurion of Augustus' band. And entering
into a ship of Adramyttium, we launched, meaning to sail by the coasts of
Asia; one Aristarchus, a Macedonian of Thessalonica, being with us."
In the first century of the Christian Era traveling by sea was attended with
peculiar hardship and peril. Mariners directed their course largely by the
position of the sun and stars; and when these did not appear, and there were
indications of storm, the owners of vessels were fearful of venturing into
the open sea. During a portion of the year, safe navigation was almost
impossible.
The apostle Paul was now called upon to endure the trying experiences that
would fall to his lot as a prisoner in chains during the long and tedious
voyage to Italy. One
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circumstance greatly lightened the hardship of his lot--he was permitted the
companionship of Luke and Aristarchus. In his letter to the Colossians he
afterward referred to the latter as his "fellow prisoner" (Colossians 4:10);
but it was from choice that Aristarchus shared Paul's bondage, that he might
minister to him in his afflictions.
The voyage began prosperously. The following day they cast anchor in the
harbor of Sidon. Here Julius, the centurion, "courteously entreated Paul,"
and being informed that there were Christians in the place, "gave him
liberty to go unto his friends to refresh himself." This permission was
greatly appreciated by the apostle, who was in feeble health.
Upon leaving Sidon, the ship encountered contrary winds; and being driven
from a direct course, its progress was slow. At Myra, in the province of
Lycia, the centurion found a large Alexandrian ship, bound for the coast of
Italy, and to this he immediately transferred his prisoners. But the winds
were still contrary, and the ship's progress was difficult. Luke writes,
"When we had sailed slowly many days, and scarce were come over against
Cnidus, the wind not suffering us, we sailed under Crete, over against
Salmone; and, hardly passing it, came unto a place which is called the Fair
Havens."
At Fair Havens they were compelled to remain for some time, waiting for
favoring winds. Winter was approaching rapidly; "sailing was now dangerous;"
and those in charge of the vessel had to give up hope of reaching their
destination before the season for travel by sea should be
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closed for the year. The only question now to be decided was, whether to
remain at Fair Havens, or attempt to reach a more favorable place in which
to winter.
This question was earnestly discussed, and was finally referred by the
centurion to Paul, who had won the respect of both sailors and soldiers. The
apostle unhesitatingly advised remaining where they were. "I perceive," he
said, "that this voyage will be with hurt and much damage, not only of the
lading and ship, but also of our lives." But "the master and the owner of
the ship," and the majority of passengers and crew, were unwilling to accept
this counsel. Because the haven in which they had anchored "was not
commodious to winter in, the more part advised to depart thence also, if by
any means they might attain to Phenice, and there to winter; which is an
haven of Crete, and lieth toward the southwest and northwest."
The centurion decided to follow the judgment of the majority. Accordingly,
"when the south wind blew softly," they set sail from Fair Havens, in the
hope that they would soon reach the desired harbor. "But not long after
there arose . . . a tempestuous wind;" "the ship was caught, and could not
bear up into the wind."
Driven by the tempest, the vessel neared the small island of Clauda, and
while under its shelter the sailors made ready for the worst. The lifeboat,
their only means of escape in case the ship should founder, was in tow and
liable to be dashed in pieces any moment. Their first work was to hoist this
boat on board. All possible precautions were then
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taken to strengthen the ship and prepare it to withstand the tempest. The
scant protection afforded by the little island did not avail them long, and
soon they were again exposed to the full violence of the storm.
All night the tempest raged, and notwithstanding the precautions that had
been taken, the vessel leaked. "The next day they lightened the ship." Night
came again, but the wind did not abate. The storm-beaten ship, with its
shattered mast and rent sails, was tossed hither and thither by the fury of
the gale. Every moment it seemed that the groaning timbers must give way as
the vessel reeled and quivered under the tempest's shock. The leak increased
rapidly, and passengers and crew worked continually at the pumps. There was
not a moment's rest for any on board. "The third day," writes Luke, "we cast
out with our own hands the tackling of the ship. And when neither sun nor
stars in many days appeared, and no small tempest lay on us, all hope that
we should be saved was then taken away."
For fourteen days they drifted under a sunless and starless heaven. The
apostle, though himself suffering physically, had words of hope for the
darkest hour, a helping hand in every emergency. He grasped by faith the arm
of Infinite Power, and his heart was stayed upon God. He had no fears for
himself; he knew that God would preserve him to witness at Rome for the
truth of Christ. But his heart yearned with pity for the poor souls around
him, sinful, degraded, and unprepared to die. As he earnestly pleaded with
God to spare their lives, it was revealed to him that his prayer was
granted.
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Taking advantage of a lull in the tempest, Paul stood forth on the deck and,
lifting up his voice, said: "Sirs, ye should have hearkened unto me, and not
have loosed from Crete, and to have gained this harm and loss. And now I
exhort you to be of good cheer: for there shall be no loss of any man's life
among you, but of the ship. For there stood by me this night the angel of
God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be
brought before Caesar: and, lo, God hath given thee all them that sail with
thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be
even as it was told me. Howbeit we must be cast upon a certain island."
At these words, hope revived. Passengers and crew roused from their apathy.
There was much yet to be done, and every effort within their power must be
put forth to avert destruction.
It was on the fourteenth night of tossing on the black, heaving billows,
that "about midnight" the sailors, hearing the sound of breakers, "deemed
that they drew near to some country; and sounded, and found it twenty
fathoms: and when they had gone a little further, they sounded again, and
found it fifteen fathoms. Then fearing," Luke writes, "lest we should have
fallen upon rocks, they cast four anchors out of the stern, and wished for
the day."
At break of day the outlines of the stormy coast were dimly visible, but no
familiar landmarks could be seen. So gloomy was the outlook that the heathen
sailors, losing all courage, "were about to flee out of the ship," and
feigning to make preparations for casting "anchors out of the
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foreship," they had already let down the lifeboat, when Paul, perceiving
their base design, said to the centurion and the soldiers, "Except these
abide in the ship, ye cannot be saved." The soldiers immediately "cut off
the ropes of the boat, and let her fall off" into the sea.
The most critical hour was still before them. Again the apostle spoke words
of encouragement, and entreated all, both sailors and passengers, to take
some food, saying, "This day is the fourteenth day that ye have tarried and
continued fasting, having taken nothing. Wherefore I pray you to take some
meat: for this is for your health: for there shall not a hair fall from the
head of any of you."
"When he had thus spoken, he took bread, and gave thanks to God in presence
of them all: and when he had broken it, he began to eat." Then that worn and
discouraged company of two hundred and seventy-five souls, who but for Paul
would have become desperate, joined with the apostle in partaking of food.
"And when they had eaten enough, they lightened the ship, and cast out the
wheat into the sea."
Daylight had now fully come, but they could see nothing by which to
determine their whereabouts. However, "they discovered a certain creek with
a shore, into the which they were minded, if it were possible, to thrust in
the ship. And when they had taken up the anchors, they committed themselves
unto the sea, and loosed the rudder bands, and hoisted up the mainsail to
the wind, and made toward shore. And falling into a place where two seas
met, they ran the ship aground; and the fore part stuck fast, and remained
unmovable,
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but the hinder part was broken with the violence of the waves."
Paul and the other prisoners were now threatened by a fate more terrible
than shipwreck. The soldiers saw that while endeavoring to reach land it
would be impossible for them to keep their prisoners in charge. Every man
would have all he could do to save himself. Yet if any of the prisoners were
missing, the lives of those who were responsible for them would be
forfeited. Hence the soldiers desired to put all the prisoners to death. The
Roman law sanctioned this cruel policy, and the plan would have been
executed at once, but for him to whom all alike were under deep obligation.
Julius the centurion knew that Paul had been instrumental in saving the
lives of all on board, and, moreover, convinced that the Lord was with him,
he feared to do him harm. He therefore "commanded that they which could swim
should cast themselves first into the sea, and get to land: and the rest,
some on boards, and some on broken pieces of the ship. And so it came to
pass, that they escaped all safe to land." When the roll was called, not one
was missing.
The shipwrecked crew were kindly received by the barbarous people of Melita.
"They kindled a fire," Luke writes, "and received us everyone, because of
the present rain, and because of the cold." Paul was among those who were
active in ministering to the comfort of others. Having gathered "a bundle of
sticks," he "laid them on the fire," when a viper came forth "out of the
heat, and fastened on his hand." The bystanders were horror-stricken; and
seeing
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by his chain that Paul was a prisoner, they said to one another, "No doubt
this man is a murderer, whom, though he hath escaped the sea, yet vengeance
suffereth not to live." But Paul shook off the creature into the fire and
felt no harm. Knowing its venomous nature, the people looked for him to fall
down at any moment in terrible agony. "But after they had looked a great
while, and saw no harm come to him, they changed their minds, and said that
he was a god."
During the three months that the ship's company remained at Melita, Paul and
his fellow laborers improved many opportunities to preach the gospel. In a
remarkable manner the Lord wrought through them. For Paul's sake the entire
shipwrecked company were treated with great kindness; all their wants were
supplied, and upon leaving Melita they were liberally provided with
everything needful for their voyage. The chief incidents of their stay are
thus briefly related by Luke:
"In the same quarters were possessions of the chief man of the island, whose
name was Publius; who received us, and lodged us three days courteously. And
it came to pass, that the father of Publius lay sick of a fever and of a
bloody flux: to whom Paul entered in, and prayed, and laid his hands on him,
and healed him. So when this was done, others also, which had diseases in
the island, came, and were healed: who also honored us with many honors; and
when we departed, they laded us with such things as were necessary."
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Chapter 43
In Rome
With the opening of navigation, the centurion and his prisoners set out on
their journey to Rome. An Alexandrian ship, the "Castor and Pollux," had
wintered at Melita on her way westward, and in this the travelers embarked.
Though somewhat delayed by contrary winds, the voyage was safely
accomplished, and the ship cast anchor in the beautiful harbor of Puteoli,
on the coast of Italy.
In this place there were a few Christians, and they entreated the apostle to
remain with them for seven days, a privilege kindly granted by the
centurion. Since receiving Paul's epistle to the Romans, the Christians of
Italy had eagerly looked forward to a visit from the apostle. They had not
thought to see him come as a prisoner, but his sufferings only endeared him
to them the more. The distance from Puteoli to Rome being but a hundred and
forty miles, and the seaport being in constant communication with the
metropolis, the Roman Christians were informed of Paul's
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approach, and some of them started to meet and welcome him.
On the eighth day after landing, the centurion and his prisoners set out for
Rome. Julius willingly granted the apostle every favor which it was in his
power to bestow; but he could not change his condition as a prisoner, or
release him from the chain that bound him to his soldier guard. It was with
a heavy heart that Paul went forward to his long-expected visit to the
world's metropolis. How different the circumstances from those he had
anticipated! How was he, fettered and stigmatized, to proclaim the gospel?
His hopes of winning many souls to the truth in Rome, seemed destined to
disappointment.
At last the travelers reach Appii Forum, forty miles from Rome. As they make
their way through the crowds that throng the great thoroughfare, the
gray-haired old man, chained with a group of hardened-looking criminals,
receives many a glance of scorn and is made the subject of many a rude,
mocking jest.
Suddenly a cry of joy is heard, and a man springs from the passing throng
and falls upon the prisoner's neck, embracing him with tears and rejoicing,
as a son would welcome a long-absent father. Again and again is the scene
repeated as, with eyes made keen by loving expectation, many discern in the
chained captive the one who at Corinth, at Philippi, at Ephesus, had spoken
to them the words of life.
As the warmhearted disciples eagerly flock around their father in the
gospel, the whole company is brought to a
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standstill. The soldiers are impatient of delay, yet they have not the heart
to interrupt this happy meeting; for they, too, have learned to respect and
esteem their prisoner. In that worn, pain-stricken face, the disciples see
reflected the image of Christ. They assure Paul that they have not forgotten
him nor ceased to love him; that they are indebted to him for the joyful
hope which animates their lives and gives them peace toward God. In the
ardor of their love they would bear him upon their shoulders the whole way
to the city, could they but have the privilege.
Few realize the significance of those words of Luke, that when Paul saw his
brethren, "he thanked God, and took courage." In the midst of the weeping,
sympathizing company of believers, who were not ashamed of his bonds, the
apostle praised God aloud. The cloud of sadness that had rested upon his
spirit was swept away. His Christian life had been a succession of trials,
sufferings, and disappointments, but in that hour he felt abundantly repaid.
With firmer step and joyful heart he continued on his way. He would not
complain of the past, nor fear for the future. Bonds and afflictions awaited
him, he knew; but he knew also that it had been his to deliver souls from a
bondage infinitely more terrible, and he rejoiced in his sufferings for
Christ's sake.
At Rome the centurion Julius delivered up his prisoners to the captain of
the emperor's guard. The good account which he gave of Paul, together with
the letter from Festus, caused the apostle to be favorably regarded by the
chief
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captain, and, instead of being thrown into prison, he was permitted to live
in his own hired house. Although still constantly chained to a soldier, he
was at liberty to receive his friends and to labor for the advancement of
the cause of Christ.
Many of the Jews who had been banished from Rome some years previously, had
been allowed to return, so that large numbers were now to be found there. To
these, first of all, Paul determined to present the facts concerning himself
and his work, before his enemies should have opportunity to embitter them
against him. Three days after his arrival in Rome, therefore, he called
together their leading men and in a simple, direct manner stated why he had
come to Rome as a prisoner.
"Men and brethren," he said, "though I have committed nothing against the
people, or customs of our fathers, yet was I delivered prisoner from
Jerusalem into the hands of the Romans. Who, when they had examined me,
would have let me go, because there was no cause of death in me. But when
the Jews spake against it, I was constrained to appeal unto Caesar; not that
I had aught to accuse my nation of. For this cause therefore have I called
for you, to see you, and to speak with you: because that for the hope of
Israel I am bound with this chain."
He said nothing of the abuse which he had suffered at the hands of the Jews,
or of their repeated plots to assassinate him. His words were marked with
caution and kindness. He was not seeking to win personal attention or
sympathy, but to defend the truth and to maintain the honor of the gospel.
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In reply, his hearers stated that they had received no charges against him
by letters public or private, and that none of the Jews who had come to Rome
had accused him of any crime. They also expressed a strong desire to hear
for themselves the reasons of his faith in Christ. "As concerning this
sect," they said, "we know that everywhere it is spoken against."
Since they themselves desired it, Paul bade them set a day when he could
present to them the truths of the gospel. At the time appointed, many came
together, "to whom he expounded and testified the kingdom of God, persuading
them concerning Jesus, both out of the law of Moses, and out of the
prophets, from morning till evening." He related his own experience, and
presented arguments from the Old Testament Scriptures with simplicity,
sincerity, and power.
The apostle showed that religion does not consist in rites and ceremonies,
creeds and theories. If it did, the natural man could understand it by
investigation, as he understands worldly things. Paul taught that religion
is a practical, saving energy, a principle wholly from God, a personal
experience of God's renewing power upon the soul.
He showed how Moses had pointed Israel forward to Christ as that Prophet
whom they were to hear; how all the prophets had testified of Him as God's
great remedy for sin, the guiltless One who was to bear the sins of the
guilty. He did not find fault with their observance of forms and ceremonies,
but showed that while they
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maintained the ritual service with great exactness, they were rejecting Him
who was the antitype of all that system.
Paul declared that in his unconverted state he had known Christ, not by
personal acquaintance, but merely by the conception which he, in common with
others, cherished concerning the character and work of the Messiah to come.
He had rejected Jesus of Nazareth as an impostor because He did not fulfill
this conception. But now Paul's views of Christ and His mission were far
more spiritual and exalted, for he had been converted. The apostle asserted
that he did not present to them Christ after the flesh. Herod had seen
Christ in the days of His humanity; Annas had seen Him; Pilate and the
priests and rulers had seen Him; the Roman soldiers had seen Him. But they
had not seen Him with the eye of faith; they had not seen Him as the
glorified Redeemer. To apprehend Christ by faith, to have a spiritual
knowledge of Him, was more to be desired than a personal acquaintance with
Him as He appeared on the earth. The communion with Christ which Paul now
enjoyed was more intimate, more enduring, than a mere earthly and human
companionship.
As Paul spoke of what he knew, and testified of what he had seen, concerning
Jesus of Nazareth as the hope of Israel, those who were honestly seeking for
truth were convinced. Upon some minds, at least, his words made an
impression that was never effaced. But others stubbornly refused to accept
the plain testimony of the Scriptures, even when presented to them by one
who had the special illumination of the Holy Spirit. They could not refute
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his arguments, but they refused to accept his conclusions.
Many months passed by after Paul's arrival in Rome, before the Jews of
Jerusalem appeared in person to present their accusations against the
prisoner. They had been repeatedly thwarted in their designs; and now that
Paul was to be tried before the highest tribunal of the Roman Empire, they
had no desire to risk another defeat. Lysias, Felix, Festus, and Agrippa had
all declared their belief in his innocence. His enemies could hope for
success only in seeking by intrigue to influence the emperor in their favor.
Delay would further their object, as it would afford them time to perfect
and execute their plans, and so they waited for a while before preferring
their charges in person against the apostle.
In the providence of God this delay resulted in the furtherance of the
gospel. Through the favor of those who had Paul in charge, he was permitted
to dwell in a commodious house, where he could meet freely with his friends
and also present the truth daily to those who came to hear. Thus for two
years he continued his labors, "preaching the kingdom of God, and teaching
those things which concern the Lord Jesus Christ, will all confidence, no
man forbidding him."
During this time the churches that he had established in many lands were not
forgotten. Realizing the dangers that threatened the converts to the new
faith, the apostle sought so far as possible to meet their needs by letters
of warning and practical instruction. And from Rome he
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sent out consecrated workers to labor not only for these churches, but in
fields that he himself had not visited. These workers, as wise shepherds,
strengthened the work so well begun by Paul; and the apostle, kept informed
of the condition and dangers of the churches by constant communication with
them, was enabled to exercise a wise supervision over all.
Thus, while apparently cut off from active labor, Paul exerted a wider and
more lasting influence than if he had been free to travel among the churches
as in former years. As a prisoner of the Lord, he had a firmer hold upon the
affections of his brethren; and his words, written by one under bonds for
the sake of Christ, commanded greater attention and respect than they did
when he was personally with them. Not until Paul was removed from them, did
the believers realize how heavy were the burdens he had borne in their
behalf. Heretofore they had largely excused themselves from responsibility
and burden bearing because they lacked his wisdom, tact, and indomitable
energy; but now, left in their inexperience to learn the lessons they had
shunned, they prized his warnings, counsels, and instructions as they had
not prized his personal work. And as they learned of his courage and faith
during his long imprisonment they were stimulated to greater fidelity and
zeal in the cause of Christ.
Among Paul's assistants at Rome were many of his former companions and
fellow workers. Luke, "the beloved physician," who had attended him on the
journey to Jerusalem, through the two years' imprisonment at Caesarea, and
upon his perilous voyage to Rome, was with him still.
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Timothy also ministered to his comfort. Tychicus, "a beloved brother, and a
faithful minister and fellow servant in the Lord," stood nobly by the
apostle. Demas and Mark were also with him. Aristarchus and Epaphras were
his "fellow prisoners." Colossians 4:7-14.
Since the earlier years of his profession of faith, Mark's Christian
experience had deepened. As he had studied more closely the life and death
of Christ he had obtained clearer views of the Saviour's mission, its toils
and conflicts. Reading in the scars in Christ's hands and feet the marks of
His service for humanity, and the length to which self-abnegation leads to
save the lost and perishing, Mark had become willing to follow the Master in
the path of self-sacrifice. Now, sharing the lot of Paul the prisoner, he
understood better than ever before that it is infinite gain to win Christ,
infinite loss to win the world and lose the soul for whose redemption the
blood of Christ was shed. In the face of severe trial and adversity, Mark
continued steadfast, a wise and beloved helper of the apostle.
Demas, steadfast for a time, afterward forsook the cause of Christ. In
referring to this, Paul wrote, "Demas hath forsaken me, having loved this
present world." 2 Timothy 4:10. For worldly gain, Demas bartered every high
and noble consideration. How shortsighted the exchange! Possessing only
worldly wealth or honor, Demas was poor indeed, however much he might
proudly call his own; while Mark, choosing to suffer for Christ's sake,
possessed eternal riches, being accounted in heaven an heir of God and a
joint heir with His Son.
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Among those who gave their hearts to God through the labors of Paul in Rome
was Onesimus, a pagan slave who had wronged his master, Philemon, a
Christian believer in Colosse, and had escaped to Rome. In the kindness of
his heart, Paul sought to relieve the poverty and distress of the wretched
fugitive and then endeavored to shed the light of truth into his darkened
mind. Onesimus listened to the words of life, confessed his sins, and was
converted to the faith of Christ.
Onesimus endeared himself to Paul by his piety and sincerity, no less than
by his tender care for the apostle's comfort, and his zeal in promoting the
work of the gospel. Paul saw in him traits of character that would render
him a useful helper in missionary labor, and he counseled him to return
without delay to Philemon, beg his forgiveness, and plan for the future. The
apostle promised to hold himself responsible for the sum of which Philemon
had been robbed. Being about to dispatch Tychicus with letters to various
churches in Asia Minor, he sent Onesimus with him. It was a severe test for
this servant thus to deliver himself up to the master he had wronged; but he
had been truly converted, and he did not turn aside from his duty.
Paul made Onesimus the bearer of a letter to Philemon, in which, with his
usual tact and kindness, the apostle pleaded the cause of the repentant
slave and expressed a desire to retain his services in the future. The
letter began with an affectionate greeting to Philemon as a friend and
fellow laborer:
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"Grace to you, and peace, from God our Father and the Lord Jesus Christ. I
thank my God, making mention of thee always in my prayers, hearing of thy
love and faith, which thou hast toward the Lord Jesus, and toward all
saints; that the communication of thy faith may become effectual by the
acknowledging of every good thing which is in you in Christ Jesus." The
apostle reminded Philemon that every good purpose and trait of character
which he possessed was due to the grace of Christ; this alone made him
different from the perverse and the sinful. The same grace could make the
debased criminal a child of God and a useful laborer in the gospel.
Paul might have urged upon Philemon his duty as a Christian; but he chose
rather the language of entreaty: "As Paul the aged, and now also a prisoner
of Jesus Christ, I beseech thee for my son Onesimus, whom I have begotten in
my bonds; which in time past was to thee unprofitable, but now profitable to
thee and to me."
The apostle asked Philemon, in view of the conversion of Onesimus, to
receive the repentant slave as his own child, showing him such affection
that he would choose to dwell with his former master, "not now as a servant,
but above a servant, a brother beloved." He expressed his desire to retain
Onesimus as one who could minister to him in his bonds as Philemon himself
would have done, though he did not desire his services unless Philemon
should of his own accord set the slave free.
The apostle well knew the severity which masters exercised toward their
slaves, and he knew also that Philemon
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was greatly incensed because of the conduct of his servant. He tried to
write to him in a way that would arouse his deepest and tenderest feelings
as a Christian. The conversion of Onesimus had made him a brother in the
faith, and any punishment inflicted on this new convert would be regarded by
Paul as inflicted on himself.
Paul voluntarily proposed to assume the debt of Onesimus in order that the
guilty one might be spared the disgrace of punishment, and might again enjoy
the privileges he had forfeited. "If thou count me therefore a partner," he
wrote to Philemon, "receive him as myself. If he hath wronged thee,or oweth
thee aught, put that on mine account; I Paul have written it with mine own
hand, I will repay it."
How fitting an illustration of the love of Christ for the repentant sinner!
The servant who had defrauded his master had nothing with which to make
restitution. The sinner who has robbed God of years of service has no means
of canceling the debt. Jesus interposes between the sinner and God, saying,
I will pay the debt. Let the sinner be spared; I will suffer in his stead.
After offering to assume the debt of Onesimus, Paul reminded Philemon how
greatly he himself was indebted to the apostle. He owed him his own self,
since God had made Paul the instrument of his conversion. Then, in a tender,
earnest appeal, he besought Philemon that as he had by his liberalities
refreshed the saints, so he would refresh the spirit of the apostle by
granting him this cause of rejoicing. "Having confidence in thy obedience,"
he
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added, "I wrote unto thee, knowing that thou wilt also do more than I say."
Paul's letter to Philemon shows the influence of the gospel upon the
relation between master and servant. Slave-holding was an established
institution throughout the Roman Empire, and both masters and slaves were
found in most of the churches for which Paul labored. In the cities, where
slaves often greatly outnumbered the free population, laws of terrible
severity were regarded as necessary to keep them in subjection. A wealthy
Roman often owned hundreds of slaves, of every rank, of every nation, and of
every accomplishment. With full control over the souls and bodies of these
helpless beings, he could inflict upon them any suffering he chose. If one
of them in retaliation or self-defense ventured to raise a hand against his
owner, the whole family of the offender might be inhumanly sacrificed. The
slightest mistake, accident, or carelessness was often punished without
mercy.
Some masters, more humane than others, were more indulgent toward their
servants; but the vast majority of the wealthy and noble, given up without
restraint to the indulgence of lust, passion, and appetite, made their
slaves the wretched victims of caprice and tyranny. The tendency of the
whole system was hopelessly degrading.
It was not the apostle's work to overturn arbitrarily or suddenly the
established order of society. To attempt this would be to prevent the
success of the gospel. But he taught principles which struck at the very
foundation of slavery and which, if carried into effect, would surely
undermine
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the whole system. "Where the Spirit of the Lord is, there is liberty," he
declared. 2 Corinthians 3:17. When converted, the slave became a member of
the body of Christ, and as such was to be loved and treated as a brother, a
fellow heir with his master to the blessings of God and the privileges of
the gospel. On the other hand, servants were to perform their duties, "not
with eyeservice, as men pleasers; but as the servants of Christ, doing the
will of God from the heart." Ephesians 6:6.
Christianity makes a strong bond of union between master and slave, king and
subject, the gospel minister and the degraded sinner who has found in Christ
cleansing from sin. They have been washed in the same blood, quickened by
the same Spirit; and they are made one in Christ Jesus.
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Chapter 44
Caesar's Household
The gospel has ever achieved its greatest success among the humbler classes.
"Not many wise men after the flesh, not many mighty, not many noble, are
called." 1 Corinthians 1:26. It could not be expected that Paul, a poor and
friendless prisoner, would be able to gain the attention of the wealthy and
titled classes of Roman citizens. To them vice presented all its glittering
allurements and held them willing captives. But from among the toilworn,
want-stricken victims of their oppression, even from among the poor slaves,
many gladly listened to the words of Paul and in the faith of Christ found a
hope and peace that cheered them under the hardships of their lot.
Yet while the apostle's work began with the humble and the lowly, its
influence extended until it reached the very palace of the emperor.
Rome was at this time the metropolis of the world. The haughty Caesars were
giving laws to nearly every nation
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upon the earth. King and courtier were either ignorant of the humble
Nazarene or regarded Him with hatred and derision. And yet in less than two
years the gospel found its way from the prisoner's lowly home into the
imperial halls. Paul is in bonds as an evildoer; but "the word of God is not
bound." 2 Timothy 2:9.
In former years the apostle had publicly proclaimed the faith of Christ with
winning power, and by signs and miracles he had given unmistakable evidence
of its divine character. With noble firmness he had risen up before the
sages of Greece and by his knowledge and eloquence had put to silence the
arguments of proud philosophy. With undaunted courage he had stood before
kings and governors, and reasoned of righteousness, temperance, and judgment
to come, until the haughty rulers trembled as if already beholding the
terrors of the day of God.
No such opportunities were now granted the apostle, confined as he was to
his own dwelling, and able to proclaim the truth to those only who sought
him there. He had not, like Moses and Aaron, a divine command to go before
the profligate king and in the name of the great I AM rebuke his cruelty and
oppression. Yet it was at this very time, when its chief advocate was
apparently cut off from public labor, that a great victory was won for the
gospel; for from the very household of the king, members were added to the
church.
Nowhere could there exist an atmosphere more uncongenial to Christianity
than in the Roman court. Nero seemed to have obliterated from his soul the
last trace of the divine, and even of the human, and to bear the impress
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of Satan. His attendants and courtiers were in general of the same character
as himself--fierce, debased, and corrupt. To all appearance it would be
impossible for Christianity to gain a foothold in the court and palace of
Nero.
Yet in this case, as in so many others, was proved the truth of Paul's
assertion that the weapons of his warfare were "mighty through God to the
pulling down of strongholds,"
2 Corinthians 10:4. Even in Nero's household,
trophies of the cross were won. From the vile attendants of a viler king
were gained converts who became sons of God. These were not Christians
secretly, but openly. They were not ashamed of their faith.
And by what means was an entrance achieved and a firm footing gained for
Christianity where even its admission seemed impossible? In his epistle to
the Philippians, Paul ascribed to his own imprisonment his success in
winning converts to the faith from Nero's household. Fearful lest it might
be thought that his afflictions had impeded the progress of the gospel, he
assured them: "I would ye should understand, brethren, that the things which
happened unto me have fallen out rather unto the furtherance of the gospel."
Philippians 1:12.
When the Christian churches first learned that Paul was to visit Rome, they
looked forward to a signal triumph of the gospel in that city. Paul had
borne the truth to many lands; he had proclaimed it in great cities. Might
not this champion of the faith succeed in winning souls to Christ even in
the metropolis of the world? But their hopes were crushed by the tidings
that Paul had gone to Rome as a
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prisoner. They had confidently hoped to see the gospel, once established at
this great center, extend rapidly to all nations and become a prevailing
power in the earth. How great their disappointment! Human expectations had
failed, but not the purpose of God.
Not by Paul's sermon's, but by his bonds, was the attention of the court
attracted to Christianity. It was as a captive that he broke from so many
souls the bonds that held them in the slavery of sin. Nor was this all. He
declared: "Many of the brethren in the Lord, waxing confident by my bonds,
are much more bold to speak the word without fear." Philippians 1:14.
Paul's patience and cheerfulness during his long and unjust imprisonment,
his courage and faith, were a continual sermon. His spirit, so unlike the
spirit of the world, bore witness that a power higher than that of earth was
abiding with him. And by his example, Christians were impelled to greater
energy as advocates of the cause from the public labors of which Paul had
been withdrawn. In these ways were the apostle's bonds influential, so that
when his power and usefulness seemed cut off, and to all appearance he could
do the least, then it was that he gathered sheaves for Christ in fields from
which he seemed wholly excluded.
Before the close of that two years' imprisonment, Paul was able to say, "My
bonds in Christ are manifest in all the palace, and in all other places,"
and among those who sent greetings to the Philippians he mentions chiefly
them "that are of Caesar's household." Verse 13; 4:22.
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Patience as well as courage has its victories. By meekness under trial, no
less than by boldness in enterprise, souls may be won to Christ. The
Christian who manifests patience and cheerfulness under bereavement and
suffering, who meets even death itself with the peace and calmness of an
unwavering faith, may accomplish for the gospel more than he could have
effected by a long life of faithful labor. Often when the servant of God is
withdrawn from active duty, the mysterious providence which our shortsighted
vision would lament is designed by God to accomplish a work that otherwise
would never have been done.
Let not the follower of Christ think, when he is no longer able to labor
openly and actively for God and His truth, that he has no service to render,
no reward to secure. Christ's true witnesses are never laid aside. In health
and sickness, in life and death, God uses them still. When through Satan's
malice the servants of Christ have been persecuted, their active labors
hindered, when they have been cast into prison, or dragged to the scaffold
or to the stake, it was that truth might gain a greater triumph. As these
faithful ones sealed their testimony with their blood, souls hitherto in
doubt and uncertainty were convinced of the faith of Christ and took their
stand courageously for Him. From the ashes of the martyrs has sprung an
abundant harvest for God.
The zeal and fidelity of Paul and his fellow workers, no less than the faith
and obedience of these converts to Christianity, under circumstances so
forbidding, rebuke slothfulness and lack of faith in the minister of Christ.
The apostle
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and his associate workers might have argued that it would be vain to call to
repentance and faith in Christ the servants of Nero, subjected, as they
were, to fierce temptations, surrounded by formidable hindrances, and
exposed to bitter opposition. Even should they be convinced of the truth,
how could they render obedience? But Paul did not reason thus; in faith he
presented the gospel to these souls, and among those who heard were some who
decided to obey at any cost. Notwithstanding obstacles and dangers, they
would accept the light, and trust God to help them let their light shine
forth to others.
Not only were converts won to the truth in Caesar's household, but after
their conversion they remained in that household. They did not feel at
liberty to abandon their post of duty because their surroundings were no
longer congenial. The truth had found them there, and there they remained,
by their changed life and character testifying to the transforming power of
the new faith.
Are any tempted to make their circumstances an excuse for failing to witness
for Christ? Let them consider the situation of the disciples in Caesar's
household--the depravity of the emperor, the profligacy of the court. We can
hardly imagine circumstances more unfavorable to a religious life, and
entailing greater sacrifice or opposition, than those in which these
converts found themselves. Yet amidst difficulties and dangers they
maintained their fidelity. Because of obstacles that seem insurmountable,
the Christian may seek to excuse himself from obeying the truth as it is in
Jesus;
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but he can offer no excuse that will bear investigation. Could he do this he
would prove God unjust in that He had made for His children conditions of
salvation with which they could not comply.
He whose heart is fixed to serve God will find opportunity to witness for
Him. Difficulties will be powerless to hinder him who is determined to seek
first the kingdom of God and His righteousness. In the strength gained by
prayer and a study of the word, he will seek virtue and forsake vice.
Looking to Jesus, the Author and Finisher of the faith, who endured the
contradiction of sinners against Himself, the believer will willingly brave
contempt and derision. And help and grace sufficient for every circumstances
are promised by Him whose word is truth. His everlasting arms encircle the
soul that turns to Him for aid. In His care we may rest safely, saying,
"What time I am afraid, I will trust in Thee." Psalm 56:3. To all who put
their trust in Him, God will fulfill His promise.
By His own example the Saviour has shown that His followers can be in the
world and yet not of the world. He came not to partake of its delusive
pleasures, to be swayed by its customs, and to follow its practices, but to
do His Father's will, to seek and save the lost. With this object before him
the Christian may stand uncontaminated in any surroundings. Whatever his
station or circumstances, exalted or humble, he will manifest the power of
true religion in the faithful performance of duty.
Not in freedom from trial, but in the midst of it, is Christian
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character developed. Exposure to rebuffs and opposition leads the follower
of Christ to greater watchfulness and more earnest prayer to the mighty
Helper. Severe trial endured by the grace of God develops patience,
vigilance, fortitude, and a deep and abiding trust in God. It is the triumph
of the Christian faith that it enables its followers to suffer and be
strong; to submit, and thus to conquer; to be killed all the day long, and
yet to live; to bear the cross, and thus to win the crown of glory.
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Chapter 45
Written From Rome
The apostle Paul early in his Christian experience was given special
opportunities to learn the will of God concerning the followers of Jesus. He
was "caught up to the third heaven," "into paradise, and heard unspeakable
words, which it is not lawful for a man to utter." He himself acknowledged
that many "visions and revelations" had been given him "of the Lord." His
understanding of the principles of gospel truth was equal to that of "the
very chiefest apostles." 2 Corinthians 12:2, 4, 1, 11. He had a clear, full
comprehension of "the breadth, and length, and depth, and height" of "the
love of Christ, which passeth knowledge." Ephesians 3:18, 19.
Paul could not tell all that he had seen in vision; for among his hearers
were some who would have misapplied his words. But that which was revealed
to him enabled him to labor as a leader and a wise teacher, and also molded
the
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messages that he in later years sent to the churches. The impression that he
received when in vision was ever with him, enabling him to give a correct
representation of Christian character. By word of mouth and by letter he
bore a message that ever since has brought help and strength to the church
of God. To believers today this message speaks plainly of the dangers that
will threaten the church, and the false doctrines that they will have to
meet.
The apostle's desire for those to whom he addressed his letters of counsel
and admonition was that they should "be no more children, tossed to and fro,
and carried about with every wind of doctrine;" but that they should all
come into "the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fullness of
Christ." He entreated those who were followers of Jesus in heathen
communities not to walk "as other Gentiles walk, in the vanity of their
mind, having the understanding darkened, being alienated from the life of
God . . . because of the blindness of their heart," but "circumspectly, not
as fools, but as wise, redeeming the time." Ephesians 4:14, 13, 17, 18;
5:15, 16. He encouraged the believers to look forward to the time when
Christ, who "loved the church, and gave Himself for it," would "present it
to Himself a glorious church, not having spot, or wrinkle, or any such
thing" --a church "holy and without blemish." Ephesians 5:25, 27.
These messages, written with a power not of man but of God, contain lessons
which should be studied by all and
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which may with profit be often repeated. In them practical godliness is
outlined, principles are laid down that should be followed in every church,
and the way that leads to life eternal is made plain.
In his letter to "the saints and faithful brethren in Christ which are at
Colosse," written while he was a prisoner in Rome, Paul makes mention of his
joy over their steadfastness in the faith, tidings of which had been brought
him by Epaphras, who, the apostle wrote, "declared unto us your love in the
Spirit. For this cause," he continued, "we also, since the day we heard it,
do not cease to pray for you, and to desire that ye might be filled with the
knowledge of His will in all wisdom and spiritual understanding; that ye
might walk worthy of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God; strengthened with all
might, according to His glorious power, unto all patience and long-suffering
with joyfulness."
Thus Paul put into words his desire for the Colossian believers. How high
the ideal that these words hold before the follower of Christ! They show the
wonderful possibilities of the Christian life and make it plain that there
is no limit to the blessings that the children of God may receive.
Constantly increasing in a knowledge of God, they may go on from strength to
strength, from height to height in Christian experience, until by "His
glorious power" they are made "meet to be partakers of the inheritance of
the saints in light."
The apostle exalted Christ before his brethren as the One
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by whom God had created all things and by whom He had wrought out their
redemption. He declared that the hand that sustains the worlds in space, and
holds in their orderly arrangements and tireless activity all things
throughout the universe of God, is the hand that was nailed to the cross for
them. "By Him were all things created," Paul wrote, "that are in heaven, and
that are in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers: all things were created by Him, and
for Him: and He is before all things, and by Him all things consist." "And
you, that were sometime alienated and enemies in your mind by wicked works,
yet now hath He reconciled in the body of His flesh through death, to
present you holy and unblamable and unreprovable in His sight."
The Son of God stooped to uplift the fallen. For this He left the sinless
worlds on high, the ninety and nine that loved Him, and came to this earth
to be "wounded for our transgressions" and "bruised for our iniquities."
Isaiah 53:5. He was in all things made like unto His brethren. He became
flesh, even as we are. He knew what it meant to be hungry and thirsty and
weary. He was sustained by food and refreshed by sleep. He was a stranger
and a sojourner on the earth--in the world, but not of the world; tempted
and tried as men and women of today are tempted and tried, yet living a life
free from sin. Tender, compassionate, sympathetic, ever considerate of
others, He represented the character of God. "The Word was made flesh, and
dwelt among us, . . . full of grace and truth." John 1:14.
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Surrounded by the practices and influences of heathenism, the Colossian
believers were in danger of being drawn away from the simplicity of the
gospel, and Paul, in warning them against this, pointed them to Christ as
the only safe guide. "I would that ye knew," he wrote, "what great conflict
I have for you, and for them at Laodicea, and for as many as have not seen
my face in the flesh; that their hearts might be comforted, being knit
together in love, and unto all riches of the full assurance of
understanding, to the acknowledgment of the mystery of God, and of the
Father, and of Christ; in whom are hid all the treasures of wisdom and
knowledge.
"And this I say, lest any man should beguile you with enticing words. . . .
As ye have therefore received Christ Jesus the Lord, so walk yet in Him:
rooted and built up in Him, and stablished in the faith, as ye have been
taught, abounding therein with thanksgiving. Beware lest any man spoil you
through philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ. For in Him dwelleth all the
fullness of the Godhead bodily. And ye are complete in Him, which is the
head of all principality and power."
Christ had foretold that deceivers would arise, through whose influence
"iniquity" should "abound," and "the love of many" should "wax cold."
Matthew 24:12. He had warned the disciples that the church would be in more
danger from this evil than from the persecution of her enemies. Again and
again Paul warned the believers against these false teachers. This peril,
above all others, they must guard
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against; for by receiving false teachers, they would open the door to errors
by which the enemy would dim the spiritual perceptions and shake the
confidence of those newly come to the faith of the gospel. Christ was the
standard by which they were to test the doctrines presented. All that was
not in harmony with His teachings they were to reject. Christ crucified for
sin, Christ risen from the dead, Christ ascended on high--this was the
science of salvation that they were to learn and teach.
The warnings of the word of God regarding the perils surrounding the
Christian church belong to us today. As in the days of the apostles men
tried by tradition and philosophy to destroy faith in the Scriptures, so
today, by the pleasing sentiments of higher criticism, evolution,
spiritualism, theosophy, and pantheism, the enemy of righteousness is
seeking to lead souls into forbidden paths. To many the Bible is as a lamp
without oil, because they have turned their minds into channels of
speculative belief that bring misunderstanding and confusion. The work of
higher criticism, in dissecting, conjecturing, reconstructing, is destroying
faith in the Bible as a divine revelation. It is robbing God's word of power
to control, uplift, and inspire human lives. By spiritualism, multitudes are
taught to believe that desire is the highest law, that license is liberty,
and that man is accountable only to himself.
The follower of Christ will meet with the "enticing words" against which the
apostle warned the Colossian believers. He will meet with spiritualistic
interpretations of
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the Scriptures, but he is not to accept them. His voice is to be heard in
clear affirmation of the eternal truths of the Scriptures. Keeping his eyes
fixed on Christ, he is to move steadily forward in the path marked out,
discarding all ideas that are not in harmony with His teaching. The truth of
God is to be the subject for his contemplation and meditation. He is to
regard the Bible as the voice of God speaking directly to him. Thus he will
find the wisdom which is divine.
The knowledge of God as revealed in Christ is the knowledge that all who are
saved must have. This is the knowledge that works transformation of
character. Received into the life, it will re-create the soul in the image
of Christ. This is the knowledge that God invites His children to receive,
beside which all else is vanity and nothingness.
In every generation and in every land the true foundation for character
building has been the same--the principles contained in the word of God. The
only safe and sure rule is to do what God says. "The statutes of the Lord
are right," and "he that doeth these things shall never be moved." Psalms
19:8; 15:5. It was with the word of God that the apostles met the false
theories of their day, saying, "Other foundation can no man lay than that is
laid." 1 Corinthians 3:11.
At the time of their conversion and baptism the Colossian believers pledged
themselves to put away beliefs and practices that had hitherto been a part
of their lives, and to be true to their allegiance to Christ. In his letter,
Paul reminded them of this, and entreated them not to forget that in order
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to keep their pledge they must put forth constant effort against the evils
that would seek for mastery over them. "If ye then be risen with Christ," he
said, "seek those things which are above, where Christ sitteth on the right
hand of God. Set your affection on things above, not on things on the earth.
For ye are dead, and your life is hid with Christ in God."
"If any man be in Christ, he is a new creature: old things are passed away;
behold, all things are become new." 2 Corinthians 5:17. Through the power of
Christ, men and women have broken the chains of sinful habit. They have
renounced selfishness. The profane have become reverent, the drunken sober,
the profligate pure. Souls that have borne the likeness of Satan have become
transformed into the image of God. This change is in itself the miracle of
miracles. A change wrought by the Word, it is one of the deepest mysteries
of the Word. We cannot understand it; we can only believe, as declared by
the Scriptures, it is "Christ in you, the hope of glory."
When the Spirit of God controls mind and heart, the converted soul breaks
forth into a new song; for he realizes that in his experience the promise of
God has been fulfilled, that his transgression has been forgiven, his sin
covered. He has exercised repentance toward God for the violation of the
divine law, and faith toward Christ, who died for man's justification.
"Being justified by faith," he has "peace with God through our Lord Jesus
Christ." Romans 5:1.
But because this experience is his, the Christian is not
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therefore to fold his hands, content with that which has been accomplished
for him. He who has determined to enter the spiritual kingdom will find that
all the powers and passions of unregenerate nature, backed by the forces of
the kingdom of darkness, are arrayed against him. Each day he must renew his
consecration, each day do battle with evil. Old habits, hereditary
tendencies to wrong, will strive for the mastery, and against these he is to
be ever on guard, striving in Christ's strength for victory.
"Mortify therefore your members which are upon the earth," Paul wrote to the
Colossians; "in the which ye also walked sometime, when ye lived in them.
But now ye also put off all these: anger, wrath, malice, blasphemy, filthy
communication out of your mouth. . . . Put on therefore, as the elect of
God, holy and beloved, bowels of mercies, kindness, humbleness of mind,
meekness, long-suffering; forbearing one another, and forgiving one another,
if any man have a quarrel against any: even as Christ forgave you, so also
do ye. And above all these things put on charity, which is the bond of
perfectness. And let the peace of God rule in your hearts, to the which also
ye are called in one body; and be ye thankful."
The letter to the Colossians is filled with lessons of highest value to all
who are engaged in the service of Christ, lessons that show the singleness
of purpose and the loftiness of aim which will be seen in the life of him
who rightly represents the Saviour. Renouncing all that would hinder him
from making progress in the upward way or that would
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turn the feet of another from the narrow path, the believer will reveal in
his daily life mercy, kindness, humility, meekness, forbearance, and the
love of Christ.
The power of a higher, purer, nobler life is our great need. The world has
too much of our thought, and the kingdom of heaven too little.
In his efforts to reach God's ideal for him, the Christian is to despair of
nothing. Moral and spiritual perfection, through the grace and power of
Christ, is promised to all. Jesus is the source of power, the fountain of
life. He brings us to His word, and from the tree of life presents to us
leaves for the healing of sin-sick souls. He leads us to the throne of God,
and puts into our mouth a prayer through which we are brought into close
contact with Himself. In our behalf He sets in operation the all-powerful
agencies of heaven. At every step we touch His living power.
God fixes no limit to the advancement of those who desire to be "filled with
the knowledge of His will in all wisdom and spiritual understanding."
Through prayer, through watchfulness, through growth in knowledge and
understanding, they are to be " strengthened with all might, according to
His glorious power." Thus they are prepared to work for others. It is the
Saviour's purpose that human beings, purified and sanctified, shall be His
helping hand. For this great privilege let us give thanks to Him who "hath
made us meet to be partakers of the inheritance of the saints in light: who
hath delivered us from the power of darkness, and hath translated us into
the kingdom of His dear Son."
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Paul's letter to the Philippians, like the one to the Colossians, was
written while he was a prisoner at Rome. The church at Philippi had sent
gifts to Paul by the hand of Epaphroditus, whom Paul calls "my brother, and
companion in labor, and fellow soldier, but your messenger, and he that
ministered to my wants." While in Rome, Epaphroditus was sick, "nigh unto
death: but God had mercy on him," Paul wrote, "and not on him only, but on
me also, lest I should have sorrow upon sorrow." Hearing of the sickness of
Epaphroditus, the believers at Philippi were filled with anxiety regarding
him, and he decided to return to them. "He longed after you all," Paul
wrote, "and was full of heaviness, because that ye had heard that he had
been sick. . . . I sent him therefore the more carefully, that, when ye see
him again, ye may rejoice, and that I may be the less sorrowful. Receive him
therefore in the Lord with all gladness; and hold such in reputation:
because for the work of Christ he was nigh unto death, not regarding his
life, to supply your lack of service toward me."
By Epaphroditus, Paul sent the Philippian believers a letter, in which he
thanked them for their gifts to him. Of all the churches, that of Philippi
had been the most liberal in supplying Paul's wants. "Now ye Philippians
know also," the apostle said in his letter, "that in the beginning of the
gospel, when I departed from Macedonia, no church communicated with me as
concerning giving and receiving, but ye only. For even in Thessalonica ye
sent once and again unto my necessity. Not because I desire a gift: but I
desire
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fruit that may abound to your account. But I have all, and abound: I am
full, having received of Epaphroditus the things which were sent from you,
an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God."
"Grace be unto you, and peace, from God our Father, and from the Lord Jesus
Christ. I thank my God upon every remembrance of you, always in every prayer
of mine for you all making request with joy, for your fellowship in the
gospel from the first day until now; being confident of this very thing,
that He which hath begun a good work in you will perform it until the day of
Jesus Christ: even as it is meet for me to think this of you all, because I
have you in my heart; inasmuch as both in my bonds, and in the defense and
confirmation of the gospel, ye all are partakers of my grace. For God is my
record, how greatly I long after you all. . . . And this I pray, that your
love may abound yet more and more in knowledge and in all judgment; that ye
may approve things that are excellent; that ye may be sincere and without
offense till the day of Christ; being filled with the fruits of
righteousness, which are by Jesus Christ, unto the glory and praise of God."
The grace of God sustained Paul in his imprisonment, enabling him to rejoice
in tribulation. With faith and assurance he wrote to his Philippian brethren
that his imprisonment had resulted in the furtherance of the gospel. "I
would ye should understand, brethren," he declared, "that the things which
happened unto me have fallen out rather unto the furtherance of the gospel;
so that my bonds with Christ are manifest in all the palace, and in all
other places; and
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many of the brethren in the Lord, waxing confident by my bonds, are much
more bold to speak the word without fear."
There is a lesson for us in this experience of Paul's, for it reveals God's
way of working. The Lord can bring victory out of that which may seem to us
discomfiture and defeat. We are in danger of forgetting God, of looking at
the things which are seen, instead of beholding by the eye of faith the
things which are unseen. When misfortune or calamity comes, we are ready to
charge God with neglect or cruelty. If He sees fit to cut off our usefulness
in some line, we mourn, not stopping to think that thus God may be working
for our good. We need to learn that chastisement is a part of His great plan
and that under the rod of affliction the Christian may sometimes do more for
the Master than when engaged in active service.
As their example in the Christian life, Paul pointed the Philippians to
Christ, who, "being in the form of God, thought it not robbery to be equal
with God: but made Himself of no reputation, and took upon Him the form of a
servant, and was made in the likeness of men: and being found in a fashion
as a man, He humbled Himself, and became obedient unto death, even the death
of the cross."
"Wherefore, my beloved," he continued, "as ye have always obeyed, not as in
my presence only, but now much more in my absence, work out your own
salvation with fear and trembling. For it is God which worketh in you both
to will and to do His good pleasure. Do all things without murmurings and
disputings: that ye may be blameless
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and harmless, the sons of God, without rebuke, in the midst of a crooked and
perverse nation, among whom ye shine as lights in the world; holding forth
the word of life; that I may rejoice in the day of Christ, that I have not
run in vain, neither labored in vain."
These words were recorded for the help of every striving soul. Paul holds up
the standard of perfection and shows how it may be reached. "Work out your
own salvation," he says, "for it is God which worketh in you."
The work of gaining salvation is one of copartnership, a joint operation.
There is to be co-operation between God and the repentant sinner. This is
necessary for the formation of right principles in the character. Man is to
make earnest efforts to overcome that which hinders him from attaining to
perfection. But he is wholly dependent upon God for success. Human effort of
itself is not sufficient. Without the aid of divine power it avails nothing.
God works and man works. Resistance of temptation must come from man, who
must draw his power from God. On the one side there is infinite wisdom,
compassion, and power; on the other, weakness, sinfulness, absolute
helplessness.
God wishes us to have the mastery over ourselves. But He cannot help us
without our consent and co-operation. The divine Spirit works through the
powers and faculties given to man. Of ourselves, we are not able to bring
the purposes and desires and inclinations into harmony with the will of God;
but if we are "willing to be made willing," the Saviour will accomplish this
for us, "Casting down imaginations,
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and every high thing that exalteth itself against the knowledge of God, and
bringing into captivity every thought to the obedience of Christ." 2
Corinthians 10:5.
He who would build up a strong, symmetrical character, he who would be a
well-balanced Christian, must give all and do all for Christ; for the
Redeemer will not accept divided service. Daily he must learn the meaning of
self-surrender. He must study the word of God, learning its meaning and
obeying its precepts. Thus he may reach the standard of Christian
excellence. Day by day God works with him, perfecting the character that is
to stand in the time of final test. And day by day the believer is working
out before men and angels a sublime experiment, showing what the gospel can
do for fallen human beings.
"I count not myself to have apprehended," Paul wrote; "but this one thing I
do, forgetting those things which are behind, and reaching forth unto those
things which are before, I press toward the mark for the prize of the high
calling of God in Christ Jesus."
Paul did many things. From the time that he gave his allegiance to Christ,
his life was filled with untiring service. From city to city, from country
to country, he journeyed, telling the story of the cross, winning converts
to the gospel, and establishing churches. For these churches he had a
constant care, and he wrote many letters of instruction to them. At times he
worked at his trade to earn his daily bread. But in all the busy activities
of his life, Paul never lost sight of one great purpose--to press toward the
prize
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of his calling. One aim he kept steadfastly before him --to be faithful to
the One who at the gate of Damascus had revealed Himself to him. From this
aim nothing had power to turn him aside. To exalt the cross of Calvary--
this was the all-absorbing motive that inspired his words and acts.
The great purpose that constrained Paul to press forward in the face of
hardship and difficulty should lead every Christian worker to consecrate
himself wholly to God's service. Worldly attractions will be presented to
draw his attentions from the Saviour, but he is to press on toward the goal,
showing to the world, to angels, and to men that the hope of seeing the face
of God is worth all the effort and sacrifice that the attainment of this
hope demands.
Though he was a prisoner, Paul was not discouraged. Instead, a note of
triumph rings through the letters that he wrote from Rome to the churches.
"Rejoice in the Lord alway," he wrote to the Philippians, "and again I say,
Rejoice. . . . Be careful for nothing; but in everything by prayer and
supplication with thanksgiving let your requests be made known unto God. And
the peace of God, which passeth all understanding, shall keep your hearts
and minds through Christ Jesus. Finally, brethren, whatsoever things are
true, whatsoever things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, whatsoever things are of good
report; if there be any virtue, and if there be any praise, think on these
things."
"My God shall supply all your need according to His riches in glory by
Christ Jesus. . . . The grace of our Lord Jesus Christ be with you all."
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Chapter 46
At Liberty
While Paul's labors in Rome were being blessed to the conversion of many
souls and the strengthening and encouragement of the believers, clouds were
gathering that threatened not only his own safety, but also the prosperity
of the church. On his arrival in Rome he had been placed in charge of the
captain of the imperial guards, a man of justice and integrity, by whose
clemency he was left comparatively free to pursue the work of the gospel.
But before the close of the two years' imprisonment, this man was replaced
by an official from whom the apostle could expect no special favor.
The Jews were now more active than ever in their efforts against Paul, and
they found an able helper in the profligate woman whom Nero had made his
second wife, and who, being a Jewish proselyte, lent all her influence to
aid their murderous designs against the champion of Christianity.
Paul could hope for little justice from the Caesar to whom he had appealed.
Nero was more debased in morals,
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more frivolous in character, and at the same time capable of more atrocious
cruelty, than any ruler who had preceded him. The reins of government could
not have been entrusted to a more despotic ruler. The first year of his
reign had been marked by the poisoning of his young stepbrother, the
rightful heir to the throne. From one depth of vice and crime to another,
Nero had descended, until he had murdered his own mother, and then his wife.
There was no atrocity which he would not perpetrate, no vile act to which he
would not stoop. In every noble mind he inspired only abhorrence and
contempt.
The details of the iniquity practiced in his court are too degrading, too
horrible, for description. His abandoned wickedness created disgust and
loathing, even in many who were forced to share his crimes. They were in
constant fear as to what enormities he would suggest next. Yet even such
crimes as Nero's did not shake the allegiance of his subjects. He was
acknowledged as the absolute ruler of the whole civilized world. More than
this, he was made the recipient of divine honors and was worshiped as a god.
From the viewpoint of human judgment, Paul's condemnation before such a
judge was certain. But the apostle felt that so long as he was loyal to God,
he had nothing to fear. The One who in the past had been his protector could
shield him still from the malice of the Jews and from the power of Caesar.
And God did shield His servant. At Paul's examination the charges against
him were not sustained, and, contrary to the general expectation, and with a
regard for justice
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wholly at variance with his character, Nero declared the prisoner guiltless.
Paul's bonds were removed; he was again a free man.
Had his trial been longer deferred, or had he from any cause been detained
in Rome until the following year, he would doubtless have perished in the
persecution which then took place. During Paul's imprisonment the converts
to Christianity had become so numerous as to attract the attention and
arouse the enmity of the authorities. The anger of the emperor was
especially excited by the conversion of members of his own household, and he
soon found a pretext to make the Christians the objects of his merciless
cruelty.
About this time a terrible fire occurred in Rome by which nearly one half of
the city was burned. Nero himself, it was rumored, had caused the flames to
be kindled, but to avert suspicion he made a pretense of great generosity by
assisting the homeless and destitute. He was, however, accused of the crime.
The people were excited and enraged, and in order to clear himself, and also
to rid the city of a class whom he feared and hated, Nero turned the
accusation upon the Christians. His device succeeded, and thousands of the
followers of Christ--men, women, and children-- were cruelly put to death.
From this terrible persecution Paul was spared, for soon after his release
he had left Rome. This last interval of freedom he diligently improved in
laboring among the churches. He sought to establish a firmer union between
the Greek and the Eastern churches and to fortify the minds
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of the believers against the false doctrines that were creeping in to
corrupt the faith.
The trials and anxieties that Paul had endured had preyed upon his physical
powers. The infirmities of age were upon him. He felt that he was now doing
his last work, and, as the time of his labor grew shorter, his efforts
became more intense. There seemed to be no limit to his zeal. Resolute in
purpose, prompt in action, strong in faith, he journeyed from church to
church, in many lands, and sought by every means within his power to
strengthen the hands of the believers, that they might do faithful work in
winning souls to Jesus, and that in the trying times upon which they were
even then entering, they might remain steadfast to the gospel, bearing
faithful witness for Christ.
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Chapter 47
The Final Arrest
Paul's work among the churches after his acquittal at Rome, could not escape
the observation of his enemies. Since the beginning of the persecution under
Nero the Christians had everywhere been a proscribed sect. After a time the
unbelieving Jews conceived the idea of fastening upon Paul the crime of
instigating the burning of Rome. Not one of them thought for a moment that
he was guilty; but they knew that such a charge, made with the faintest show
of plausibility, would seal his doom. Through their efforts, Paul was again
arrested, and hurried away to his final imprisonment.
On his second voyage to Rome, Paul was accompanied by several of his former
companions; others earnestly desired to share his lot, but he refused to
permit them thus to imperil their lives. The prospect before him was far
less favorable than at the time of his former imprisonment. The persecution
under Nero had greatly lessened the number of Christians in Rome. Thousands
had been martyred for their
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faith, many had left the city, and those who remained were greatly depressed
and intimidated.
Upon his arrival at Rome, Paul was placed in a gloomy dungeon, there to
remain until his course should be finished. Accused of instigating one of
the basest and most terrible of crimes against the city and the nation, he
was the object of universal execration.
The few friends who had shared the burdens of the apostle, now began to
leave him, some by desertion, and others on missions to the various
churches. Phygellus and Hermogenes were the first to go. Then Demas,
dismayed by the thickening clouds of difficulty and danger, forsook the
persecuted apostle. Crescens was sent by Paul to the churches of Galatia,
Titus to Dalmatia, Tychicus to Ephesus. Writing to Timothy of this
experience, Paul said, "Only Luke is with me." 2 Timothy 4:11. Never had the
apostle needed the ministrations of his brethren as now, enfeebled as he was
by age, toil, and infirmities, and confined in the damp, dark vaults of a
Roman prison. The services of Luke, the beloved disciple and faithful
friend, were a great comfort to Paul and enabled him to communicate with his
brethren and the world without.
In this trying time Paul's heart was cheered by frequent visits from
Onesiphorus. This warmhearted Ephesian did all in his power to lighten the
burden of the apostle's imprisonment. His beloved teacher was in bonds for
the truth's sake, while he himself went free, and he spared himself no
effort to make Paul's lot more bearable.
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In the last letter that the apostle ever wrote, he speaks thus of this
faithful disciple: "The Lord give mercy unto the house of Onesiphorus; for
he oft refreshed me, and was not ashamed of my chain; but, when he was in
Rome, he sought me out very diligently, and found me. The Lord grant unto
him that he may find mercy of the Lord in that day." 2 Timothy I:16-18.
The desire for love and sympathy is implanted in the heart by God Himself.
Christ, in His hour of agony in Gethsemane, longed for the sympathy of His
disciples. And Paul, though apparently indifferent to hardship and
suffering, yearned for sympathy and companionship. The visit of Onesiphorus,
testifying to his fidelity at a time of loneliness and desertion, brought
gladness and cheer to one who had spent his life in service for others.
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Chapter 48
Paul Before Nero
When Paul was summoned to appear before the emperor Nero for trial, it was
with the near prospect of certain death. The serious nature of the crime
charged against him, and the prevailing animosity toward Christians, left
little ground for hope of a favorable issue.
Among the Greeks and Romans it was customary to allow an accused person the
privilege of employing an advocate to plead in his behalf before courts of
justice. By force of argument, by impassioned eloquence, or by entreaties,
prayers, and tears, such an advocate often secured a decision in favor of
the prisoner or, failing in this, succeeded in mitigating the severity of
the sentence. But when Paul was summoned before Nero, no man ventured to act
as his counsel or advocate; no friend was at hand even to preserve a record
of the charges brought against him, or of the arguments that he urged in his
own defense. Among the
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Christians at Rome there was not one who came forward to stand by him in
that trying hour.
The only reliable record of the occasion is given by Paul himself, in his
second letter to Timothy. "At my first answer," the apostle wrote, "no man
stood with me, but all men forsook me: I pray God that it may not be laid to
their charge. Notwithstanding the Lord stood with me, and strengthened me;
that by me the preaching might be fully known, and that all the Gentiles
might hear: and I was delivered out of the mouth of the lion." 2 Timothy
4:16, 17.
Paul before Nero--how striking the contrast! The haughty monarch before whom
the man of God was to answer for his faith, had reached the height of
earthly power, authority, and wealth, as well as the lowest depths of crime
and iniquity. In power and greatness he stood unrivaled. There were none to
question his authority, none to resist his will. Kings laid their crowns at
his feet. Powerful armies marched at his command, and the ensigns of his
navies betokened victory. His statue was set up in the halls of justice, and
the decrees of senators and the decisions of judges were but the echo of his
will. Millions bowed in obedience to his mandates. The name of Nero made the
world tremble. To incur his displeasure was to lose property, liberty, life;
and his frown was more to be dreaded than a pestilence.
Without money, without friends, without counsel, the aged prisoner stood
before Nero--the countenance of the emperor bearing the shameful record of
the passions that raged within; the face of the accused telling of a heart
at peace
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with God. Paul's experience had been one of poverty, self-denial, and
suffering. Notwithstanding constant misrepresentation, reproach, and abuse,
by which his enemies had endeavored to intimidate him, he had fearlessly
held aloft the standard of the cross. Like his Master, he had been a
homeless wanderer, and like Him, he had lived to bless humanity. How could
Nero, a capricious, passionate, licentious tyrant, understand or appreciate
the character and motives of this son of God?
The vast hall was thronged by an eager, restless crowd that surged and
pressed to the front to see and hear all that should take place. The high
and the low were there, the rich and the poor, the learned and the ignorant,
the proud and the humble, all alike destitute of a true knowledge of the way
of life and salvation.
The Jews brought against Paul the old charges of sedition and heresy, and
both Jews and Romans accused him of instigating the burning of the city.
While these accusations were urged against him, Paul preserved an unbroken
serenity. The people and the judges looked at him in surprise. They had been
present at many trials and had looked upon many a criminal, but never had
they seen a man wear a look of such holy calmness as did the prisoner before
them. The keen eyes of the judges, accustomed to read the countenances of
prisoners, searched Paul's face in vain for some evidence of guilt. When he
was permitted to speak in his own behalf, all listened with eager interest.
Once more Paul has an opportunity to uplift before a
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wondering multitude the banner of the cross. As he gazes upon the throng
before him,--Jews, Greeks, Romans, with strangers from many lands,--his soul
is stirred with an intense desire for their salvation. He loses sight of the
occasion, of the perils surrounding him, of the terrible fate that seems so
near. He sees only Jesus, the Intercessor, pleading before God in behalf of
sinful men. With more than human eloquence and power, Paul presents the
truths of the gospel. He points his hearers to the sacrifice made for the
fallen race. He declares that an infinite price has been paid for man's
redemption. Provision has been made for him to share the throne of God. By
angel messengers, earth is connected with heaven, and all the deeds of men,
whether good or evil, are open to the eye of Infinite Justice.
Thus pleads the advocate of truth. Faithful among the faithless, loyal among
the disloyal, he stands as God's representative, and his voice is as a voice
from heaven. There is no fear, no sadness, no discouragement in word or
look. Strong in a consciousness of innocence, clothed in the panoply of
truth, he rejoices that he is a son of God. His words are as a shout of
victory above the roar of battle. He declares the cause to which he has
devoted his life, to be the only cause that can never fail. Though he may
perish, the gospel will not perish. God lives, and His truth will triumph.
Many who that day looked upon him "saw his face as it had been the face of
an angel." Acts 6:15.
Never before had that company listened to words like these. They struck a
cord that vibrated in the hearts of even
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the most hardened. Truth, clear and convincing, overthrew error. Light shone
into the minds of many who afterward gladly followed its rays. The truths
spoken on that day were destined to shake nations and to live through all
time, influencing the hearts of men when the lips that had uttered them
should be silent in a martyr's grave.
Never before had Nero heard the truth as he heard it on this occasion. Never
before had the enormous guilt of his own life been so revealed to him. The
light of heaven pierced the sin-polluted chambers of his soul, and he
trembled with terror at the thought of a tribunal before which he, the ruler
of the world, would finally be arraigned, and his deeds receive their just
award. He feared the apostle's God, and he dared not pass sentence upon
Paul, against whom no accusation had been sustained. A sense of awe
restrained for a time his bloodthirsty spirit.
For a moment, heaven was opened to the guilty and hardened Nero, and its
peace and purity seemed desirable. That moment the invitation of mercy was
extended even to him. But only for a moment was the thought of pardon
welcomed. Then the command was issued that Paul be taken back to his
dungeon; and as the door closed upon the messenger of God, the door of
repentance closed forever against the emperor of Rome. No ray of light from
heaven was ever again to penetrate the darkness that enveloped him. Soon he
was to suffer the retributive judgments of God.
Not long after this, Nero sailed on his infamous expedition to Greece, where
he disgraced himself and his kingdom
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by contemptible and debasing frivolity. Returning to Rome with great pomp,
he surrounded himself with his courtiers and engaged in scenes of revolting
debauchery. In the midst of this revelry a voice of tumult in the streets
was heard. A messenger dispatched to learn the cause, returned with the
appalling news that Galba, at the head of an army, was marching rapidly upon
Rome, that insurrection had already broken out in the city, and that the
streets were filled with an enraged mob, which, threatening death to the
emperor and all his supporters, was rapidly approaching the palace.
In this time of peril, Nero had not, like the faithful Paul, a powerful and
compassionate God on whom to rely. Fearful of the suffering and possible
torture he might be compelled to endure at the hands of the mob, the
wretched tyrant thought to end his life by his own hand, but at the critical
moment his courage failed. Completely unmanned, he fled ignominiously from
the city and sought shelter at a countryseat a few miles distant, but to no
avail. His hiding place was soon discovered, and as the pursuing horsemen
drew near, he summoned a slave to his aid and inflicted on himself a mortal
wound. Thus perished the tyrant Nero, at the early age of thirty-two.
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Chapter 49
Paul's Last Letter
From the judgment hall of Caesar, Paul returned to his cell, realizing that
he had gained for himself only a brief respite. He knew that his enemies
would not rest until they had compassed his death. But he knew also that for
a time truth had triumphed. To have proclaimed a crucified and risen Saviour
before the vast crowd who had listened to him, was in itself a victory. That
day a work had begun which would grow and strengthen, and which Nero and all
other enemies of Christ would seek in vain to hinder or destroy.
Sitting day after day in his gloomy cell, knowing that at a word or a nod
from Nero his life might be sacrificed, Paul thought of Timothy and
determined to send for him. To Timothy had been committed the care of the
church at Ephesus, and he had therefore been left behind when Paul made his
last journey to Rome. Paul and Timothy were bound together by an affection
unusually deep and strong.
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Since his conversion, Timothy had shared Paul's labors and sufferings, and
the friendship between the two had grown stronger, deeper, and more sacred,
until all that a son could be to a loved and honored father, Timothy was to
the aged, toilworn apostle. It is little wonder that in his loneliness and
solitude, Paul longed to see him.
Under the most favorable circumstances several months must pass before
Timothy could reach Rome from Asia Minor. Paul knew that his life was
uncertain, and he feared that Timothy might arrive too late to see him. He
had important counsel and instruction for the young man, to whom so great
responsibility had been entrusted; and while urging him to come without
delay, he dictated the dying testimony that he might not be spared to utter.
His soul filled with loving solicitude for his son in the gospel and for the
church under his care, Paul sought to impress Timothy with the importance of
fidelity to his sacred trust.
Paul began his letter with the salutation: "To Timothy, my dearly beloved
son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
I thank God, whom I serve from my forefathers with pure conscience, that
without ceasing I have remembrance of thee in my prayers night and day."
The apostle then urged upon Timothy the necessity of steadfastness in the
faith. "I put thee in remembrance," he wrote, "that thou stir up the gift of
God, which is in thee by the putting on of my hands. For God hath not given
us the spirit of fear; but of power, and of love, and
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of a sound mind. Be not thou therefore ashamed of the testimony of our Lord,
nor of me His prisoner: but be thou partaker of the afflictions of the
gospel according to the power of God." Paul entreated Timothy to remember
that he had been called "with a holy calling" to proclaim the power of Him
who had "brought life and immortality to light through the gospel:
whereunto," he declared, "I am appointed a preacher, and an apostle, and a
teacher of the Gentiles. For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and am
persuaded that He is able to keep that which I have committed unto Him
against that day."
Through his long term of service, Paul had never faltered in his allegiance
to his Saviour. Wherever he was--whether before scowling Pharisees, or Roman
authorities; before the furious mob at Lystra, or the convicted sinners in
the Macedonian dungeon; whether reasoning with the panic-stricken sailors on
the shipwrecked vessel, or standing alone before Nero to plead for his
life--he had never been ashamed of the cause he was advocating. The one
great purpose of his Christian life had been to serve Him whose name had
once filled him with contempt; and from this purpose no opposition or
persecution had been able to turn him aside. His faith, made strong by
effort and pure by sacrifice, upheld and strengthened him.
"Thou therefore, my son," Paul continued, "be strong in the grace that is in
Christ Jesus. And the things that thou hast heard of me among many
witnesses, the same commit
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thou to faithful men, who shall be able to teach others also. Thou therefore
endure hardness, as a good soldier of Jesus Christ."
The true minister of God will not shun hardship or responsibility. From the
Source that never fails those who sincerely seek for divine power, he draws
strength that enables him to meet and overcome temptation, and to perform
the duties that God places upon him. The nature of the grace that he
receives, enlarges his capacity to know God and His Son. His soul goes out
in longing desire to do acceptable service for the Master. And as he
advances in the Christian pathway he becomes "strong in the grace that is in
Christ Jesus." This grace enables him to be a faithful witness of the things
that he has heard. He does not despise or neglect the knowledge that he has
received from God, but commits this knowledge to faithful men, who in their
turn teach others.
In this his last letter to Timothy, Paul held up before the younger worker a
high ideal, pointing out the duties devolving on him as a minister of
Christ. "Study to show thyself approved unto God," the apostle wrote, "a
workman that needeth not to be ashamed, rightly dividing the word of truth."
"Flee also youthful lusts: but follow righteousness, faith, charity, peace,
with them that call on the Lord out of a pure heart. But foolish and
unlearned questions avoid, knowing that they do gender strifes. And the
servant of the Lord must not strive; but be gentle unto all men, apt to
teach, patient, in meekness instructing those that oppose
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themselves; if God peradventure will give them repentance to the
acknowledging of the truth."
The apostle warned Timothy against the false teachers who would seek to gain
entrance into the church. "This know also," he declared, "that in the last
days perilous times shall come. For men shall be lovers of their own selves,
covetous, boasters, proud, blasphemers, disobedient to parents, unthankful,
unholy; . . . having a form of godliness, but denying the power thereof:
from such turn away."
"Evil men and seducers shall wax worse and worse," he continued, "deceiving,
and being deceived. But continue thou in the things which thou hast learned
and hast been assured of, knowing of whom thou hast learned them; and that
from a child thou hast known the Holy Scriptures, which are able to make
thee wise unto salvation. . . . All Scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: that the man of God may be perfect, throughly
furnished unto all good works." God has provided abundant means for
successful warfare against the evil that is in the world. The Bible is the
armory where we may equip for the struggle. Our loins must be girt about
with truth. Our breastplate must be righteousness. The shield of faith must
be in our hand, the helmet of salvation on our brow; and with the sword of
the Spirit, which is the word of God, we are to cut our way through the
obstructions and entanglements of sin.
Paul knew that there was before the church a time of great peril. He knew
that faithful, earnest work would
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have to be done by those left in charge of the churches; and he wrote to
Timothy, "I charge thee therefore before God, and the Lord Jesus Christ, who
shall judge the quick and the dead at His appearing and His kingdom; Preach
the word; be instant in season, out of season; reprove, rebuke, exhort with
all long-suffering and doctrine."
This solemn charge to one so zealous and faithful as was Timothy is a strong
testimony to the importance and responsibility of the work of the gospel
minister. Summoning Timothy before the bar of God, Paul bids him preach the
word, not the sayings and customs of men; to be ready to witness for God
whenever opportunity should present itself--before large congregations and
private circles, by the way and at the fireside, to friends and to enemies,
whether in safety or exposed to hardship and peril, reproach and loss.
Fearing that Timothy's mild, yielding disposition might lead him to shun an
essential part of his work, Paul exhorted him to be faithful in reproving
sin and even to rebuke with sharpness those who were guilty of gross evils.
Yet he was to do this "with all long-suffering and doctrine." He was to
reveal the patience and love of Christ, explaining and enforcing his
reproofs by the truths of the word.
To hate and reprove sin, and at the same time to show pity and tenderness
for the sinner, is a difficult attainment. The more earnest our own efforts
to attain to holiness of heart and life, the more acute will be our
perception of sin and the more decided our disapproval of any deviation from
the right. We must guard against undue severity toward
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the wrongdoer, but we must also be careful not to lose sight of the
exceeding sinfulness of sin. There is need of showing Christlike patience
and love for the erring one, but there is also danger of showing so great
toleration for his error that he will look upon himself as undeserving of
reproof, and will reject it as uncalled for and unjust.
Ministers of the gospel sometimes do great harm by allowing their
forbearance toward the erring to degenerate into toleration of sins and even
participation in them. Thus they are led to excuse and palliate that which
God condemns, and after a time they become so blinded as to commend the very
ones whom God commands them to reprove. He who has blunted his spiritual
perceptions by sinful leniency toward those whom God condemns, will erelong
commit a greater sin by severity and harshness toward those whom God
approves.
By the pride of human wisdom, by contempt for the influence of the Holy
Spirit, and by disrelish for the truths of God's word, many who profess to
be Christians, and who feel competent to teach others, will be led to turn
away from the requirements of God. Paul declared to Timothy, "The time will
come when they will not endure sound doctrine; but after their own lusts
shall they heap to themselves teachers, having itching ears; and they shall
turn away their ears from the truth, and shall be turned unto fables."
The apostle does not here refer to the openly irreligious, but to the
professing Christians who make inclination their guide, and thus become
enslaved by self. Such are willing to listen to those doctrines only that do
not rebuke their sins
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or condemn their pleasure-loving course. They are offended by the plain
words of the faithful servants of Christ and choose teachers who praise and
flatter them. And among professing ministers there are those who preach the
opinions of men instead of the word of God. Unfaithful to their trust, they
lead astray those who look to them for spiritual guidance.
In the precepts of His holy law, God has given a perfect rule of life; and
He has declared that until the close of time this law, unchanged in a single
jot or tittle, is to maintain its claim upon human beings. Christ came to
magnify the law and make it honorable. He showed that it is based upon the
broad foundation of love to God and love to man, and that obedience to its
precepts comprises the whole duty of man. In His own life He gave an example
of obedience to the law of God. In the Sermon on the Mount He showed how its
requirements extend beyond the outward acts and take cognizance of the
thoughts and intents of the heart.
The law, obeyed, leads men to deny "ungodliness and worldly lusts," and to
"live soberly, righteously, and godly, in this present world." Titus 2:12.
But the enemy of all righteousness has taken the world captive and has led
men and women to disobey the law. As Paul foresaw, multitudes have turned
from the plain, searching truths of God's word and have chosen teachers who
present to them the fables they desire. Many among both ministers and people
are trampling under their feet the commandments of God. Thus the Creator of
the world is insulted, and Satan laughs in triumph at the success of his
devices.
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With the growing contempt for God's law there is an increasing distaste for
religion, an increase of pride, love of pleasure, disobedience to parents,
and self-indulgence; and thoughtful minds everywhere are anxiously
inquiring, What can be done to correct these alarming evils? The answer is
found in Paul's exhortation to Timothy, "Preach the word." In the Bible are
found the only safe principles of action. It is a transcript of the will of
God, an expression of divine wisdom. It opens to man's understanding the
great problems of life, and to all who heed its precepts it will prove an
unerring guide, keeping them from wasting their lives in misdirected effort.
God has made known His will, and it is folly for man to question that which
has gone out of His lips. After Infinite Wisdom has spoken, there can be no
doubtful questions for man to settle, no wavering possibilities for him to
adjust. All that is required of him is a frank, earnest concurrence in the
expressed will of God. Obedience is the highest dictate of reason as well as
of conscience.
Paul continued his charge: "Watch thou in all things, endure afflictions, do
the work of an evangelist, make full proof of thy ministry." Paul was about
to finish his course, and he desired Timothy to take his place, guarding the
church from the fables and heresies by which the enemy, in various ways,
would endeavor to lead them from the simplicity of the gospel. He admonished
him to shun all temporal pursuits and entanglements that would prevent him
from giving himself wholly to his work for God; to endure with cheerfulness
the opposition, reproach, and persecution
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to which his faithfulness would expose him; to make full proof of his
ministry by employing every means within his reach of doing good to those
for whom Christ died.
Paul's life was an exemplification of the truths he taught, and herein lay
his power. His heart was filled with a deep, abiding sense of his
responsibility, and he labored in close communion with Him who is the
fountain of justice, mercy, and truth. He clung to the cross of Christ as
his only guarantee of success. The love of the Saviour was the undying
motive that upheld him in his conflicts with self and in his struggles
against evil as in the service of Christ he pressed forward against the
unfriendliness of the world and the opposition of his enemies.
What the church needs in these days of peril is an army of workers who, like
Paul, have educated themselves for usefulness, who have a deep experience in
the things of God, and who are filled with earnestness and zeal. Sanctified,
self-sacrificing men are needed; men who will not shun trial and
responsibility; men who are brave and true; men in whose hearts Christ is
formed "the hope of glory," and who with lips touched with holy fire will
"preach the word." For want of such workers the cause of God languishes, and
fatal errors, like a deadly poison, taint the morals and blight the hopes of
a large part of the human race.
As the faithful, toilworn standard-bearers are offering up their lives for
the truth's sake, who will come forward to take their place? Will our young
men accept the holy trust at the hands of their fathers? Are they preparing
to fill the vacancies made by the death of the faithful? Will the
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apostle's charge be heeded, the call to duty be heard, amidst the
incitements to selfishness and ambition that allure the youth?
Paul concluded his letter with personal messages to different ones and again
repeated the urgent request that Timothy come to him soon, if possible
before the winter. He spoke of his loneliness, caused by the desertion of
some of his friends and the necessary absence of others; and lest Timothy
should hesitate, fearing that the church at Ephesus might need his labors,
Paul stated that he had already dispatched Tychicus to fill the vacancy.
After speaking of the scene of his trial before Nero, the desertion of his
brethren, and the sustaining grace of a covenant-keeping God, Paul closed
his letter by commending his beloved Timothy to the guardianship of the
Chief Shepherd, who, though the undershepherds might be stricken down, would
still care for His flock.
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Chapter 50
Condemned to Die
During Paul's final trial before Nero, the emperor had been so strongly
impressed with the force of the apostle's words that he deferred the
decision of the case, neither acquitting nor condemning the accused servant
of God. But the emperor's malice against Paul soon returned. Exasperated by
his inability to check the spread of the Christian religion, even in the
imperial household, he determined that as soon as a plausible pretext could
be found, the apostle should be put to death. Not long afterward Nero
pronounced the decision that condemned Paul to a martyr's death. Inasmuch as
a Roman citizen could not be subjected to torture, he was sentenced to be
beheaded.
Paul was taken in a private manner to the place of execution. Few spectators
were allowed to be present; for his persecutors, alarmed at the extent of
his influence, feared that converts might be won to Christianity by the
scenes of his death. But even the hardened soldiers who attended him
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listened to his words and with amazement saw him cheerful and even joyous in
the prospect of death. To some who witnessed his martyrdom, his spirit of
forgiveness toward his murderers and his unwavering confidence in Christ
till the last, proved a savor of life unto life. More than one accepted the
Saviour whom Paul preached, and erelong fearlessly sealed their faith with
their blood.
Until his latest hour the life of Paul testified to the truth of his words
to the Corinthians: "God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge of the glory
of God in the face of Jesus Christ. But we have this treasure in earthen
vessels, that the excellency of the power may be of God, and not of us. We
are troubled on every side, yet not distressed; we are perplexed, but not in
despair; persecuted, but not forsaken; cast down, but not destroyed; always
bearing about in the body the dying of the Lord Jesus, that the life also of
Jesus might be made manifest in our body."
2 Corinthians 4:6-10. His sufficiency was not in himself, but
in the presence and agency of the divine Spirit that filled his soul and
brought every thought into subjection to the will of Christ. The prophet
declares, "Thou wilt keep him in perfect peace, whose mind is stayed on
Thee: because he trusteth in Thee." Isaiah 26:3. The heaven-born peace
expressed on Paul's countenance won many a soul to the gospel.
Paul carried with him the atmosphere of heaven. All who associated with him
felt the influence of his union
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with Christ. The fact that his own life exemplified the truth he proclaimed,
gave convincing power to his preaching. Here lies the power of truth. The
unstudied, unconscious influence of a holy life is the most convincing
sermon that can be given in favor of Christianity. Argument, even when
unanswerable, may provoke only opposition; but a godly example has a power
that it is impossible wholly to resist.
The apostle lost sight of his own approaching sufferings in his solicitude
for those whom he was about to leave to cope with prejudice, hatred, and
persecution. The few Christians who accompanied him to the place of
execution he endeavored to strengthen and encourage by repeating the
promises given for those who are persecuted for righteousness' sake. He
assured them that nothing would fail of all that the Lord had spoken
concerning His tried and faithful children. For a little season they might
be in heaviness through manifold temptations; they might be destitute of
earthly comforts; but they could encourage their hearts with the assurance
of God's faithfulness, saying, "I know whom I have believed, and am
persuaded that He is able to keep that which I have committed unto Him." 2
Timothy 1:12. Soon the night of trial and suffering would end, and then
would dawn the glad morning of peace and perfect day.
The apostle was looking into the great beyond, not with uncertainty or
dread, but with joyous hope and longing expectation. As he stands at the
place of martyrdom he sees not the sword of the executioner or the earth so
soon to
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receive his blood; he looks up through the calm blue heaven of that summer
day to the throne of the Eternal.
This man of faith beholds the ladder of Jacob's vision, representing Christ,
who has connected earth with heaven, and finite man with the infinite God.
His faith is strengthened as he calls to mind how patriarchs and prophets
have relied upon the One who is his support and consolation, and for whom he
is giving his life. From these holy men who from century to century have
borne testimony for their faith, he hears the assurance that God is true.
His fellow apostles, who, to preach the gospel of Christ, went forth to meet
religious bigotry and heathen superstition, persecution, and contempt, who
counted not their lives dear unto themselves that they might bear aloft the
light of the cross amidst the dark mazes of infidelity--these he hears
witnessing to Jesus as the Son of God, the Saviour of the world. From the
rack, the stake, the dungeon, from dens and caves of the earth, there falls
upon his ear the martyr's shout of triumph. He hears the witness of
steadfast souls, who, though destitute, afflicted, tormented, yet bear
fearless, solemn testimony for the faith, declaring, "I know whom I have
believed." These, yielding up their lives for the faith, declare to the
world that He in whom they have trusted is able to save to the uttermost.
Ransomed by the sacrifice of Christ, washed from sin in His blood, and
clothed in His righteousness, Paul has the witness in himself that his soul
is precious in the sight of his Redeemer. His life is hid with Christ in
God, and he is
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persuaded that He who has conquered death is able to keep that which is
committed to His trust. His mind grasps the Saviour's promise, "I will raise
him up at the last day." John 6:40. His thoughts and hopes are centered on
the second coming of his Lord. And as the sword of the executioner descends
and the shadows of death gather about the martyr, his latest thought springs
forward, as will his earliest in the great awakening, to meet the
Life-giver, who shall welcome him to the joy of the blest.
Well-nigh a score of centuries have passed since Paul the aged poured out
his blood as a witness for the word of God and the testimony of Jesus
Christ. No faithful hand recorded for the generations to come the last
scenes in the life of this holy man, but Inspiration has preserved for us
his dying testimony. Like a trumpet peal his voice has rung out through all
the ages since, nerving with his own courage thousands of witnesses for
Christ and wakening in thousands of sorrow-stricken hearts the echo of his
own triumphant joy: "I am now ready to be offered, and the time of my
departure is at hand. I have fought a good fight, I have finished my course,
I have kept the faith: henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me at that
day: and not to me only, but unto all them also that love His appearing."
2 Timothy 4:6-8.
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Chapter 51
A Faithful Undershepherd
Little mention is made in the book of Acts of the later work of the apostle
Peter. During the busy years of ministry that followed the outpouring of the
Spirit on the Day of Pentecost, he was among those who put forth untiring
efforts to reach the Jews who came to Jerusalem to worship at the time of
the annual festivals.
As the number of believers multiplied in Jerusalem and in other places
visited by the messengers of the cross, the talents possessed by Peter
proved of untold value to the early Christian church. The influence of his
testimony concerning Jesus of Nazareth extended far and wide. Upon him had
been laid a double responsibility. He bore positive witness concerning the
Messiah before unbelievers, laboring earnestly for their conversion; and at
the same time he did a special work for believers, strengthening them in the
faith of Christ.
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It was after Peter had been led to self-renunciation and entire reliance
upon divine power, that he received his call to act as an undershepherd.
Christ had said to Peter, before his denial of Him, "When thou art
converted, strengthen thy brethren." Luke 22:32. These words were
significant of the wide and effectual work which this apostle was to do in
the future for those who should come to the faith. For this work, Peter's
own experience of sin and suffering and repentance had prepared him. Not
until he had learned his weakness, could he know the believer's need of
dependence on Christ. Amid the storm of temptation he had come to understand
that man can walk safely only as in utter self-distrust he relies upon the
Saviour.
At the last meeting of Christ with His disciples by the sea, Peter, tested
by the thrice-repeated question, "Lovest thou Me?" (John 21:15-17), had been
restored to his place among the Twelve. His work had been appointed him; he
was to feed the Lord's flock. Now, converted and accepted, he was not only
to seek to save those without the fold, but was to be a shepherd of the
sheep.
Christ mentioned to Peter only one condition of service --"Lovest thou Me?"
This is the essential qualification. Though Peter might possess every other,
yet without the love of Christ he could not be a faithful shepherd over the
flock of God. Knowledge, benevolence, eloquence, zeal-- all are essential in
the good work; but without the love of Christ in the heart, the work of the
Christian minister is a failure.
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The love of Christ is not a fitful feeling, but a living principle, which is
to be made manifest as an abiding power in the heart. If the character and
deportment of the shepherd is an exemplification of the truth he advocates,
the Lord will set the seal of His approval to the work. The shepherd and the
flock will become one, united by their common hope in Christ.
The Saviour's manner of dealing with Peter had a lesson for him and his
brethren. Although Peter had denied his Lord, the love which Jesus bore him
had never faltered. And as the apostle should take up the work of
ministering the word to others, he was to meet the transgressor with
patience, sympathy, and forgiving love. Remembering his own weakness and
failure, he was to deal with the sheep and lambs committed to his care as
tenderly as Christ had dealt with him.
Human beings, themselves given to evil, are prone to deal untenderly with
the tempted and the erring. They cannot read the heart; they know not its
struggle and its pain. Of the rebuke that is love, of the blow that wounds
to heal, of the warning that speaks hope, they have need to learn.
Throughout his ministry, Peter faithfully watched over the flock entrusted
to his care, and thus proved himself worthy of the charge and responsibility
given him by the Saviour. Ever he exalted Jesus of Nazareth as the Hope of
Israel, the Saviour of mankind. He brought his own life under the discipline
of the Master Worker. By every means within his power he sought to educate
the believers for active service. His godly example and untiring activity
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inspired many young men of promise to give themselves wholly to the work of
the ministry. As time went on, the apostle's influence as an educator and
leader increased; and while he never lost his burden to labor especially for
the Jews, yet he bore his testimony in many lands and strengthened the faith
of multitudes in the gospel.
In the later years of his ministry, Peter was inspired to write to the
believers "scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia." His letters were the means of reviving the courage and
strengthening the faith of those who were enduring trial and affliction, and
of renewing to good works those who through manifold temptations were in
danger of losing their hold upon God. These letters bear the impress of
having been written by one in whom the sufferings of Christ and also His
consolation had been made to abound; one whose entire being had been
transformed by grace, and whose hope of eternal life was sure and steadfast.
At the very beginning of his first letter the aged servant of God ascribed
to his Lord a tribute of praise and thanksgiving. "Blessed be the God and
Father of our Lord Jesus Christ," he exclaimed, "which according to His
abundant mercy hath begotten us again unto a lively hope by the resurrection
of Jesus Christ from the dead, to an inheritance incorruptible, and
undefiled, and that fadeth not away, reserved in heaven for you, who are
kept by the power of God through faith unto salvation ready to be revealed
in the last time."
In this hope of a sure inheritance in the earth made new,
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the early Christians rejoiced, even in times of severe trial and affliction.
"Ye greatly rejoice," Peter wrote, "though now for a season, if need be, ye
are in heaviness through manifold temptations: that the trial of your faith,
being much more precious than of gold that perisheth, though it be tried
with fire, might be found unto praise and honor and glory at the appearing
of Jesus Christ: whom having not seen, ye love; in whom, though now ye see
Him not, . . . ye rejoice with joy unspeakable and full of glory: receiving
the end of your faith, even the salvation of your souls."
The apostle's words were written for the instruction of believers in every
age, and they have a special significance for those who live at the time
when "the end of all things is at hand." His exhortations and warnings, and
his words of faith and courage, are needed by every soul who would maintain
his faith "steadfast unto the end." Hebrews 3:14.
The apostle sought to teach the believers how important it is to keep the
mind from wandering to forbidden themes or from spending its energies on
trifling subjects. Those who would not fall a prey to Satan's devices, must
guard well the avenues of the soul; they must avoid reading, seeing, or
hearing that which will suggest impure thoughts. The mind must not be left
to dwell at random upon every subject that the enemy of souls may suggest.
The heart must be faithfully sentineled, or evils without will awaken evils
within, and the soul will wander in darkness. "Gird up the loins of your
mind," Peter wrote, "be sober, and hope to the end for the grace that is to
be brought unto you at the revelation
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of Jesus Christ; . . . not fashioning yourselves according to the former
lusts in your ignorance: but as He which hath called you is holy, so be ye
holy in all manner of conversation; because it is written, Be ye holy; for I
am holy."
"Pass the time of your sojourning here in fear: forasmuch as ye know that ye
were not redeemed with corruptible things, as silver and gold, from your
vain conversation received by tradition from your fathers; but with the
precious blood of Christ, as of a Lamb without blemish and without spot: who
verily was foreordained before the foundation of the world, but was manifest
in these last times for you, who by Him do believe in God, that raised Him
up from the dead, and gave Him glory; that your faith and hope might be in
God."
Had silver and gold been sufficient to purchase the salvation of men, how
easily might it have been accomplished by Him who says, "The silver is Mine,
and the gold is Mine." Haggai 2:8. But only by the precious blood of the Son
of God could the transgressor be redeemed. The plan of salvation was laid in
sacrifice. The apostle Paul wrote, "Ye know the grace of our Lord Jesus
Christ, that, though He was rich, yet for your sakes He became poor, that ye
through His poverty might be rich." 2 Corinthians 8:9. Christ gave Himself
for us that He might redeem us from all iniquity. And as the crowning
blessing of salvation, "the gift of God is eternal life through Jesus Christ
our Lord." Romans 6:23.
"Seeing ye have purified your souls in obeying the truth through the Spirit
unto unfeigned love of the brethren,"
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Peter continued, "see that ye love one another with a pure heart fervently."
The word of God--the truth--is the channel through which the Lord manifests
His Spirit and power. Obedience to the word produces fruit of the required
quality --"unfeigned love of the brethren." This love is heaven-born and
leads to high motives and unselfish actions.
When truth becomes an abiding principle in the life, the soul is "born
again, not of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth forever." This new birth is the result of receiving
Christ as the Word of God. When by the Holy Spirit divine truths are
impressed upon the heart, new conceptions are awakened, and the energies
hitherto dormant are aroused to co-operate with God.
Thus it had been with Peter and his fellow disciples. Christ was the
revealer of truth to the world. By Him the incorruptible seed--the word of
God--was sown in the hearts of men. But many of the most precious lessons of
the Great Teacher were spoken to those who did not then understand them.
When, after His ascension, the Holy Spirit brought His teachings to the
remembrance of the disciples, their slumbering senses awoke. The meaning of
these truths flashed upon their minds as a new revelation, and truth, pure
and unadulterated, made a place for itself. Then the wonderful experience of
His life became theirs. The Word bore testimony through them, the men of His
appointment, and they proclaimed the mighty truth, "The Word was made flesh,
and dwelt among us, . . . full of
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grace and truth." "And of His fullness have all we received, and grace for
grace." John 1:14, 16.
The apostles exhorted the believers to study the Scriptures, through a
proper understanding of which they might make sure work for eternity. Peter
realized that in the experience of every soul who is finally victorious
there would be scenes of perplexity and trial; but he knew also that an
understanding of the Scriptures would enable the tempted one to bring to
mind promises that would comfort the heart and strengthen faith in the
Mighty One.
"All flesh is as grass," he declared, "and all the glory of man as the
flower of grass. The grass withereth, and the flower thereof falleth away:
but the word of the Lord endureth forever. And this is the word which by the
gospel is preached unto you. Wherefore laying aside all malice, and all
guile, and hypocrisies, and envies, and all evilspeakings, as newborn babes,
desire the sincere milk of the word, that ye may grow thereby: if so be ye
have tasted that the Lord is gracious."
Many of the believers to whom Peter addressed his letters, were living in
the midst of heathen, and much depended on their remaining true to the high
calling of their profession. The apostle urged upon them their privileges as
followers of Christ Jesus. "Ye are a chosen generation," he wrote, "a royal
priesthood, an holy nation, a peculiar people; that ye should show forth the
praises of Him who hath called you out of darkness into His marvelous light:
which in time past were not a people, but are now the people of God: which
had not obtained mercy, but now have obtained mercy.
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"Dearly beloved, I beseech you as strangers and pilgrims, abstain from
fleshly lusts, which war against the soul; having your conversation honest
among the Gentiles: that, whereas they speak against you as evildoers, they
may by your good works, which they shall behold, glorify God in the day of
visitation."
The apostle plainly outlined the attitude that believers should sustain
toward the civil authorities: "Submit yourselves to every ordinance of man
for the Lord's sake: whether it be to the king, as supreme; or unto
governors, as unto them that are sent by him for the punishment of
evildoers, and for the praise of them that do well. For so is the will of
God, that with well-doing ye may put to silence the ignorance of foolish
men: as free, and not using your liberty for a cloak of maliciousness, but
as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor
the king."
Those who were servants were advised to remain subject to their masters
"with all fear; not only to the good and gentle, but also to the froward.
For this is thankworthy," the apostle explained, "if a man for conscience
toward God endure grief, suffering wrongfully. For what glory is it, if,
when ye be buffeted for your faults, ye shall take it patiently? but if,
when ye do well, and suffer for it, ye take it patiently, this is acceptable
with God. For even hereunto were ye called: because Christ also suffered for
us, leaving us an example, that ye should follow His steps: who did no sin,
neither was guile found in His mouth: who, when He was
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reviled, reviled not again; when He suffered, He threatened not; but
committed Himself to Him that judgeth righteously: who His own self bare our
sins in His own body on the tree, that we, being dead to sins, should live
unto righteousness: by whose stripes ye were healed. For ye were as sheep
going astray; but are now returned unto the Shepherd and Bishop of your
souls."
The apostle exhorted the women in the faith to be chaste in conversation and
modest in dress and deportment. "Whose adorning," he counseled, "let it not
be that outward adorning of plaiting the hair, and of wearing of gold, or of
putting on of apparel; but let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a meek and quiet spirit,
which is in the sight of God of great price."
The lesson applies to believers in every age. "By their fruits ye shall know
them." Matthew 7:20. The inward adorning of a meek and quiet spirit is
priceless. In the life of the true Christian the outward adorning is always
in harmony with the inward peace and holiness. "If any man will come after
Me," Christ said, "let him deny himself, and take up his cross, and follow
Me." Matthew 16:24. Self-denial and sacrifice will mark the Christian's
life. Evidence that the taste is converted will be seen in the dress of all
who walk in the path cast up for the ransomed of the Lord.
It is right to love beauty and to desire it; but God desires us to love and
seek first the highest beauty, that which is imperishable. No outward
adorning can compare in value or loveliness with that "meek and quiet
spirit," the "fine
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linen, white and clean" (Revelation 19:14), which all the holy ones of earth
will wear. This apparel will make them beautiful and beloved here, and will
hereafter be their badge of admission to the palace of the King. His promise
is, "They shall walk with Me in white: for they are worthy." Revelation 3:4.
Looking forward with prophetic vision to the perilous times into which the
church of Christ was to enter, the apostle exhorted the believers to
steadfastness in the face of trial and suffering. "Beloved," he wrote,
"think it not strange concerning the fiery trial which is to try you."
Trial is part of the education given in the school of Christ, to purify
God's children from the dross of earthliness. It is because God is leading
His children that trying experiences come to them. Trials and obstacles are
His chosen methods of discipline, and His appointed conditions of success.
He who reads the hearts of men knows their weaknesses better than they
themselves can know them. He sees that some have qualifications which, if
rightly directed, could be used in the advancement of His work. In His
providence He brings these souls into different positions and varied
circumstances, that they may discover the defects that are concealed form
their own knowledge. He gives them opportunity to overcome these defects and
to fit themselves for service. Often He permits the fires of affliction to
burn, that they may be purified.
God's care for His heritage is unceasing. He suffers no affliction to come
upon His children but such as is essential
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for their present and eternal good. He will purify His church, even as
Christ purified the temple during His ministry on earth. All that He brings
upon His people in test and trial comes that they may gain deeper piety and
greater strength to carry forward the triumphs of the cross.
There had been a time in Peter's experience when he was unwilling to see the
cross in the work of Christ. When the Saviour made known to the disciples
His impending sufferings and death, Peter exclaimed, "Be it far from Thee,
Lord: this shall not be unto Thee." Matthew 16:22. Self-pity, which shrank
from fellowship with Christ in suffering, prompted Peter's remonstrance. It
was to the disciple a bitter lesson, and one which he learned but slowly,
that the path of Christ on earth lay through agony and humiliation. But in
the heat of the furnace fire he was to learn its lesson. Now, when his once
active form was bowed with the burden of years and labors, he could write,
"Beloved, think it not strange concerning the fiery trial which is to try
you, as though some strange thing happened unto you: but rejoice, inasmuch
as ye are partakers of Christ's sufferings; that, when His glory shall be
revealed, ye may be glad also with exceeding joy."
Addressing the church elders regarding their responsibilities as
undershepherds of Christ's flock, the apostle wrote: "Feed the flock of God
which is among you, taking the oversight thereof, not by constraint, but
willingly; not for filthy lucre, but of a ready mind; neither as being lords
over God's heritage, but being ensamples to the flock. And
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when the Chief Shepherd shall appear, ye shall receive a crown of glory that
fadeth not away."
Those who occupy the position of undershepherds are to exercise a watchful
diligence over the Lord's flock. This is not to be a dictatorial vigilance,
but one that tends to encourage and strengthen and uplift. Ministry means
more than sermonizing; it means earnest, personal labor. The church on earth
is composed of erring men and women, who need patient, painstaking effort
that they may be trained and disciplined to work with acceptance in this
life, and in the future life to be crowned with glory and immortality.
Pastors are needed--faithful shepherds--who will not flatter God's people,
nor treat them harshly, but who will feed them with the bread of life--men
who in their lives feel daily the converting power of the Holy Spirit and
who cherish a strong, unselfish love toward those for whom they labor.
There is tactful work for the undershepherd to do as he is called to meet
alienation, bitterness, envy, and jealousy in the church, and he will need
to labor in the spirit of Christ to set things in order. Faithful warnings
are to be given, sins rebuked, wrongs made right, not only by the minister's
work in the pulpit, but by personal labor. The wayward heart may take
exception to the message, and the servant of God may be misjudged and
criticized. Let him then remember that "the wisdom that is from above is
first pure, then peaceable, gentle, and easy to be entreated, full of mercy
and good fruits, without partiality, and without hypocrisy.
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And the fruit of righteousness is sown in peace of them that make peace."
James 3:17, 18.
The work of the gospel minister is "to make all men see what is the
fellowship of the mystery, which from the beginning of the world hath been
hid in God." Ephesians 3:9. If one entering upon this work chooses the least
self-sacrificing part, contenting himself with preaching, and leaving the
work of personal ministry for someone else, his labors will not be
acceptable to God. Souls for whom Christ died are perishing for want of
well-directed, personal labor; and he has mistaken his calling who, entering
upon the ministry, is unwilling to do the personal work that the care of the
flock demands.
The spirit of the true shepherd is one of self-forgetfulness. He loses sight
of self in order that he may work the works of God. By the preaching of the
word and by personal ministry in the homes of the people, he learns their
needs, their sorrows, their trials; and, co-operating with the great Burden
Bearer, he shares their afflictions, comforts their distresses, relieves
their soul hunger, and wins their hearts to God. In this work the minister
is attended by the angels of heaven, and he himself is instructed and
enlightened in the truth that maketh wise unto salvation.
In connection with his instruction to those in positions of trust in the
church, the apostle outlined some general principles that were to be
followed by all who were associated in church fellowship. The younger
members of the flock were urged to follow the example of their elders in the
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practice of Christlike humility: "Likewise, ye younger, submit yourselves
unto the elder. Yea, all of you be subject one to another, and be clothed
with humility: for God resisteth the proud, and giveth grace to the humble.
Humble yourselves therefore under the mighty hand of God, that He may exalt
you in due time: casting all your care upon Him; for He careth for you. Be
sober, be vigilant; because your adversary the devil, as a roaring lion,
walketh about, seeking whom he may devour: whom resist steadfast in the
faith."
Thus Peter wrote to the believers at a time of peculiar trial to the church.
Many had already become partakers of Christ's sufferings, and soon the
church was to undergo a period of terrible persecution. Within a few brief
years many those who had stood as teachers and leaders in the church were to
lay down their lives for the gospel. Soon grievous wolves were to enter in,
not sparing the flock. But none of these things were to bring discouragement
to those whose hopes were centered in Christ. With words of encouragement
and good cheer Peter directed the minds of the believers from present trials
and future scenes of suffering "to an inheritance incorruptible, and
undefiled, and that fadeth not away." "The God of all grace," he fervently
prayed, "who hath called us unto His eternal glory by Christ Jesus, after
that ye have suffered awhile, make you perfect, stablish, strengthen, settle
you. To Him be glory and dominion for ever and ever. Amen."
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Chapter 52
Steadfast Unto the End
In the second letter addressed by peter to those who had obtained "like
precious faith" with himself, the apostle sets forth the divine plan for the
development of Christian character. He writes:
"Grace and peace be multiplied unto you through the knowledge of God, and of
Jesus our Lord, according as His divine power hath given unto us all things
that pertain unto life and godliness, through the knowledge of Him that hath
called us to glory and virtue: whereby are given unto us exceeding great and
precious promises: that by these ye might be partakers of the divine nature,
having escaped the corruption that is in the world through lust.
"And beside this, giving all diligence, add to your faith virtue; and to
virtue knowledge; and to knowledge temperance; and to temperance patience;
and to patience godliness; and to godliness brotherly kindness; and to
brotherly kindness charity. For if these things be in you, and abound,
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they make you that ye shall neither be barren nor unfruitful in the
knowledge of our Lord Jesus Christ."
These words are full of instruction, and strike the keynote of victory. The
apostle presents before the believers the ladder of Christian progress,
every step of which represents advancement in the knowledge of God, and in
the climbing of which there is to be no standstill. Faith, virtue,
knowledge, temperance, patience, godliness, brotherly kindness, and charity
are the rounds of the ladder. We are saved by climbing round after round,
mounting step after step, to the height of Christ's ideal for us. Thus He is
made unto us wisdom, and righteousness, and sanctification, and redemption.
God has called His people to glory and virtue, and these will be manifest in
the lives of all who are truly connected with Him. Having become partakers
of the heavenly gift, they are to go unto perfection, being "kept by the
power of God through faith." 1 Peter 1:5. It is the glory of God to give His
virtue to His children. He desires to see men and women reaching the highest
standard; and when by faith they lay hold of the power of Christ, when they
plead His unfailing promises, and claim them as their own, when with an
importunity that will not be denied they seek for the power of the Holy
Spirit, they will be made complete in Him.
Having received the faith of the gospel, the next work of the believer is to
add to his character virtue, and thus cleanse the heart and prepare the mind
for the reception of the knowledge of God. This knowledge is the foundation
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of all true education and of all true service. It is the only real safeguard
against temptation; and it is this alone that can make one like God in
character. Through the knowledge of God and of His Son Jesus Christ, are
given to the believer "all things that pertain unto life and godliness." No
good gift is withheld from him who sincerely desires to obtain the
righteousness of God.
"This is life eternal," Christ said, "that they might know Thee the only
true God, and Jesus Christ, whom Thou hast sent." John 17:3. And the prophet
Jeremiah declared: "Let not the wise man glory in his wisdom, neither let
the mighty man glory in his might, let not the rich man glory in his riches:
but let him that glorieth glory in this, that he understandeth and knoweth
Me, that I am the Lord which exercise loving-kindness, judgment, and
righteousness, in the earth: for in these things I delight, saith the Lord."
Jeremiah 9:23, 24. Scarcely can the human mind comprehend the breadth and
depth and height of the spiritual attainments of him who gains this
knowledge.
None need fail of attaining, in his sphere, to perfection of Christian
character. By the sacrifice of Christ, provision has been made for the
believer to receive all things that pertain to life and godliness. God calls
upon us to reach the standard of perfection and places before us the example
of Christ's character. In His humanity, perfected by a life of constant
resistance of evil, the Saviour showed that through co-operation with
Divinity, human beings may in this life attain to perfection of character.
This is God's assurance to us that we, too, may obtain complete victory.
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Before the believer is held out the wonderful possibility of being like
Christ, obedient to all the principles of the law. But of himself man is
utterly unable to reach this condition. The holiness that God's word
declares he must have before he can be saved is the result of the working of
divine grace as he bows in submission to the discipline and restraining
influences of the Spirit of truth. Man's obedience can be made perfect only
by the incense of Christ's righteousness, which fills with divine fragrance
every act of obedience. The part of the Christian is to persevere in
overcoming every fault. Constantly he is to pray to the Saviour to heal the
disorders of his sin-sick soul. He has not the wisdom or the strength to
overcome; these belong to the Lord, and He bestows them on those who in
humiliation and contrition seek Him for help.
The work of transformation from unholiness to holiness is a continuous one.
Day by day God labors for man's sanctification, and man is to co-operate
with Him, putting forth persevering efforts in the cultivation of right
habits. He is to add grace to grace; and as he thus works on the plan of
addition, God works for him on the plan of multiplication. Our Saviour is
always ready to hear and answer the prayer of the contrite heart, and grace
and peace are multiplied to His faithful ones. Gladly He grants them the
blessings they need in their struggle against the evils that beset them.
There are those who attempt to ascend the ladder of Christian progress; but
as they advance they begin to put their trust in the power of man, and soon
lose sight of Jesus,
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the Author and Finisher of their faith. The result is failure-- the loss of
all that has been gained. Sad indeed is the condition of those who, becoming
weary of the way, allow the enemy of souls to rob them of the Christian
graces that have been developing in their hearts and lives. "He that lacketh
these things," declares the apostle, "is blind, and cannot see afar off, and
hath forgotten that he was purged from his old sins."
The apostle Peter had had a long experience in the things of God. His faith
in God's power to save had strengthened with the years, until he had proved
beyond question that there is no possibility of failure before the one who,
advancing by faith, ascends round by round, ever upward and onward, to the
topmost round of the ladder that reaches even to the portals of heaven.
For many years Peter had been urging upon the believers the necessity of a
constant growth in grace and in a knowledge of the truth; and now, knowing
that soon he would be called to suffer martyrdom for his faith, he once more
drew attention to the precious privileges within the reach of every
believer. In the full assurance of his faith the aged disciple exhorted his
brethren to steadfastness of purpose in the Christian life. "Give
diligence," he pleaded, "to make your calling and election sure: for if ye
do these things, ye shall never fall: for so an entrance shall be ministered
unto you abundantly into the everlasting kingdom of our Lord and Saviour
Jesus Christ." Precious assurance! Glorious is the hope before the believer
as he advances by faith toward the heights of Christian perfection!
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"I will not be negligent," the apostle continued, "to put you always in
remembrance of these things, though ye know them, and be established in the
present truth. Yea, I think it meet, as long as I am in this tabernacle, to
stir you up by putting you in remembrance; knowing that shortly I must put
off this my tabernacle, even as our Lord Jesus Christ hath showed me.
Moreover I will endeavor that ye may be able after my decease to have these
things always in remembrance."
The apostle was well qualified to speak of the purposes of God concerning
the human race; for during the earthly ministry of Christ he had seen and
heard much that pertained to the kingdom of God. "We have not followed
cunningly devised fables," he reminded the believers, "when we made known
unto you the power and coming of our Lord Jesus Christ, but were
eyewitnesses of His majesty. For He received from God the Father honor and
glory, when there came such a voice to Him from the excellent glory, This is
My beloved Son, in whom I am well pleased. And this voice which came from
heaven we heard, when we were with Him in the holy mount."
Yet convincing as was this evidence of the certainty of the believers' hope,
there was another still more convincing in the witness of prophecy, through
which the faith of all might be confirmed and securely anchored. "We have
also," Peter declared, "a more sure word of prophecy; whereunto ye do well
that ye take heed, as unto a light that shineth in a dark place, until the
day dawn, and the daystar arise
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in your hearts: knowing this first, that no prophecy of the Scripture is of
any private interpretation. For the prophecy came not in old time by the
will of man: but holy men of God spake as they were moved by the Holy
Ghost."
While exalting the "sure word of prophecy" as a safe guide in times of
peril, the apostle solemnly warned the church against the torch of false
prophecy, which would be uplifted by "false teachers," who would privily
bring in "damnable heresies, even denying the Lord." These false teachers,
arising in the church and accounted true by many of their brethren in the
faith, the apostle compared to "wells without water, clouds that are carried
with a tempest; to whom the mist of darkness is reserved forever." "The
latter end is worse with them," he declared, "than the beginning. For it had
been better for them not to have known the way of righteousness, than, after
they have known it, to turn from the holy commandment delivered unto them."
Looking down through the ages to the close of time, Peter was inspired to
outline conditions that would exist in the world just prior to the second
coming of Christ. "There shall come in the last days scoffers," he wrote,
"walking after their own lusts, and saying, Where is the promise of His
coming? for since the fathers fell asleep, all things continue as they were
from the beginning of the creation." But "when they shall say, Peace and
safety; then sudden destruction cometh upon them." 1 Thessalonians 5:3. Not
all, however, would be ensnared by the enemy's devices. As the end of all
things earthly should approach, there
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would be faithful ones able to discern the signs of the times. While a large
number of professing believers would deny their faith by their works, there
would be a remnant who would endure to the end.
Peter kept alive in his heart the hope of Christ's return, and he assured
the church of the certain fulfillment of the Saviour's promise, "If I go and
prepare a place for you, I will come again, and receive you unto Myself."
John 14:3. To the tried and faithful ones the coming might seem long
delayed, but the apostle assured them: "The Lord is not slack concerning His
promise, as some men count slackness; but is long-suffering to usward, not
willing that any should perish, but that all should come to repentance. But
the day of the Lord will come as a thief in the night; in the which the
heavens shall pass away with a great noise, and the elements shall melt with
fervent heat, the earth also and the works that are therein shall be burned
up.
"Seeing then that all these things shall be dissolved, what manner of
persons ought ye to be in all holy conversation and godliness, looking for
and hasting unto the coming of the day of God, wherein the heavens being on
fire shall be dissolved, and the elements shall melt with fervent heat?
Nevertheless we, according to His promise, look for new heavens and a new
earth, wherein dwelleth righteousness.
"Wherefore, beloved, seeing that ye look for such things, be diligent that
ye may be found of Him in peace, without spot, and blameless. And account
that the long-suffering of our Lord is salvation; even as our beloved
brother Paul also according to the wisdom given unto him hath written
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unto you. . . . Ye therefore, beloved, seeing ye know these things before,
beware lest ye also, being led away with the error of the wicked, fall from
your own steadfastness. But grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ."
In the providence of God, Peter was permitted to close his ministry in Rome,
where his imprisonment was ordered by the emperor Nero about the time of
Paul's final arrest. Thus the two veteran apostles, who for many years had
been widely separated in their labors, were to bear their last witness for
Christ in the world's metropolis, and upon its soil to shed their blood as
the seed of a vast harvest of saints and martyrs.
Since his reinstatement after his denial of Christ, Peter had unflinchingly
braved danger and had shown a noble courage in preaching a crucified, risen,
and ascended Saviour. As he lay in his cell he called to mind the words that
Christ had spoken to him: "Verily, verily, I say unto thee, When thou wast
young, thou girdedst thyself, and walkedst whither thou wouldest: but when
thou shalt be old, thou shalt stretch forth thy hands, and another shall
gird thee, and carry thee whither thou wouldest not." John 21:18. Thus Jesus
had made known to the disciple the very manner of his death, and even
foretold the stretching of his hands upon the cross.
Peter, as a Jew and a foreigner, was condemned to be scourged and crucified.
In prospect of this fearful death, the apostle remembered his great sin in
denying Jesus in the hour of His trial. Once so unready to acknowledge the
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cross, he now counted it a joy to yield up his life for the gospel, feeling
only that, for him who had denied his Lord, to die in the same manner as his
Master died was too great an honor. Peter had sincerely repented of that sin
and had been forgiven by Christ, as is shown by the high commission given
him to feed the sheep and lambs of the flock. But he could never forgive
himself. Not even the thought of the agonies of the last terrible scene
could lessen the bitterness of his sorrow and repentance. As a last favor he
entreated his executioners that he might be nailed to the cross with his
head downward. The request was granted, and in this manner died the great
apostle Peter.
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Chapter 53
John the Beloved
John is distinguished above the other apostles as "the disciple whom Jesus
loved." John 21:20. He seems to have enjoyed to a pre-eminent degree the
friendship of Christ, and he received many tokens of the Saviour's
confidence and love. He was one of the three permitted to witness Christ's
glory upon the mount of transfiguration and His agony in Gethsemane, and it
was to his care that our Lord confided His mother in those last hours of
anguish upon the cross.
The Saviour's affection for the beloved disciple was returned with all the
strength of ardent devotion. John clung to Christ as the vine clings to the
stately pillar. For his Master's sake he braved the dangers of the judgment
hall and lingered about the cross, and at the tidings that Christ had risen,
he hastened to the sepulcher, in his zeal out-stripping even the impetuous
Peter.
The confiding love and unselfish devotion manifested in the life and
character of John present lessons of untold value
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to the Christian church. John did not naturally possess the loveliness of
character that his later experience revealed. By nature he had serious
defects. He was not only proud, self-assertive, and ambitious for honor, but
impetuous, and resentful under injury. He and his brother were called "sons
of thunder." Evil temper, the desire for revenge, the spirit of criticism,
were all in the beloved disciple. But beneath all this the divine Teacher
discerned the ardent, sincere, loving heart. Jesus rebuked this
self-seeking, disappointed his ambitions, tested his faith. But He revealed
to him that for which his soul longed--the beauty of holiness, the
transforming power of love.
The defects in John's character came strongly to the front on several
occasions during his personal association with the Saviour. At one time
Christ sent messengers before Him into a village of the Samaritans,
requesting the people to prepare refreshments for Him and His disciples. But
when the Saviour approached the town, He appeared to be desirous of passing
on toward Jerusalem. This aroused the envy of the Samaritans, and instead of
inviting Him to tarry with them, they withheld the courtesies which they
would have given to a common wayfarer. Jesus never urges His presence upon
any, and the Samaritans lost the blessing which would have been granted them
had they solicited Him to be their guest.
The disciples knew that it was the purpose of Christ to bless the Samaritans
by His presence; and the coldness, jealousy, and disrespect shown to their
Master filled them with surprise and indignation. James and John especially
541
were aroused. That He whom they so highly reverenced should be thus treated,
seemed to them a wrong too great to be passed over without immediate
punishment. In their zeal they said, "Lord, wilt Thou that we command fire
to come down from heaven, and consume them, even as Elias did?" referring to
the destruction of the Samaritan captains and their companies sent out to
take the prophet Elijah. They were surprised to see that Jesus was pained by
their words, and still more surprised as His rebuke fell upon their ears:
"Ye know not what manner of spirit ye are of. For the Son of man is not come
to destroy men's lives, but to save them." Luke 9:54-56.
It is no part of Christ's mission to compel men to receive Him. It is Satan,
and men actuated by his spirit, who seek to compel the conscience. Under a
pretense of zeal for righteousness, men who are confederated with evil
angels sometimes bring suffering upon their fellow men in order to convert
them to their ideas of religion; but Christ is ever showing mercy, ever
seeking to win by the revealing of His love. He can admit no rival in the
soul, nor accept of partial service; but He desires only voluntary service,
the willing surrender of the heart under the constraint of love.
On another occasion James and John presented through their mother a petition
requesting that they might be permitted to occupy the highest positions of
honor in Christ's kingdom. Notwithstanding Christ's repeated instruction
concerning the nature of His kingdom, these young disciples still cherished
the hope for a Messiah who would take His throne and kingly power in
accordance with the desires
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of men. The mother, coveting with them the place of honor in this kingdom
for her sons, asked, "Grant that these my two sons may sit, the one on Thy
right hand, and the other on the left, in Thy kingdom."
But the Saviour answered, "Ye know not what ye ask. Are ye able to drink of
the cup that I shall drink of, and to be baptized with the baptism that I am
baptized with?" They recalled His mysterious words pointing to trial and
suffering, yet answered confidently, "We are able." They would count it
highest honor to prove their loyalty by sharing all that was to befall their
Lord.
"Ye shall drink indeed of My cup, and be baptized with the baptism that I am
baptized with," Christ declared-- before Him a cross instead of a throne,
two malefactors His companions at His right hand and at His left. James and
John were to be sharers with their Master in suffering--the one, destined to
swift-coming death by the sword; the other, longest of all the disciples to
follow his Master in labor and reproach and persecution. "But to sit on My
right hand, and on My left," He continued, "is not Mine to give, but it
shall be given to them for whom it is prepared of My Father." Matthew
20:21-23.
Jesus understood the motive that prompted the request and thus reproved the
pride and ambition of the two disciples: "The princes of the Gentiles
exercise dominion over them, and they that are great exercise authority upon
them. But it shall not be so among you: but whosoever will be great among
you, let him be your minister; and whosoever will be chief among you, let
him be your servant: even
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as the Son of man came not to be ministered unto, but to minister, and to
give His life a ransom for many." Matthew 20:25-28.
In the kingdom of God, position is not gained through favoritism. It is not
earned, nor is it received through an arbitrary bestowal. It is the result
of character. The crown and the throne are the tokens of a condition
attained--tokens of self-conquest through the grace of our Lord Jesus
Christ.
Long afterward, when John had been brought into sympathy with Christ through
the fellowship of His sufferings, the Lord Jesus revealed to him what is the
condition of nearness to His kingdom. "To him that overcometh," Christ said,
"will I grant to sit with Me in My throne, even as I also overcame, and am
set down with My Father in His throne." Revelation 3:21. The one who stands
nearest to Christ will be he who has drunk most deeply of His spirit of
self-sacrificing love,--love that "vaunteth not itself, is not puffed up, .
. seeketh not her own, is not easily provoked, thinketh no evil" (1
Corinthians 13:4, 5),--love that moves the disciple, as it moved our Lord,
to give all, to live and labor and sacrifice even unto death, for the saving
of humanity.
At another time during their early evangelistic labors, James and John met
one who, while not an acknowledged follower of Christ, was casting out
devils in His name. The disciples forbade the man to work and thought they
were right in doing this. But when they laid the matter before Christ, He
reproved them, saying, "Forbid him not: for there is no man which shall do a
miracle in My name, that
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can lightly speak evil of Me." Mark 9:39. None who showed themselves in any
way friendly to Christ were to be repulsed. The disciples must not indulge a
narrow, exclusive spirit, but must manifest the same far-reaching sympathy
which they had seen in their Master. James and John had thought that in
checking this man they had in view the Lord's honor; but they began to see
that they were jealous for their own. They acknowledged their error and
accepted the reproof.
The lessons of Christ, setting forth meekness and humility and love as
essential to growth in grace and a fitness for His work, were of the highest
value to John. He treasured every lesson and constantly sought to bring his
life into harmony with the divine pattern. John had begun to discern the
glory of Christ--not the worldly pomp and power for which he had been taught
to hope, but "the glory as of the Only Begotten of the Father, full of grace
and truth." John 1:14.
The depth and fervor of John's affection for his Master was not the cause of
Christ's love for him, but the effect of that love. John desired to become
like Jesus, and under the transforming influence of the love of Christ he
did become meek and lowly. Self was hid in Jesus. Above all his companions,
John yielded himself to the power of that wondrous life. He says, "The life
was manifested, and we have seen it." "And of His fullness have all we
received, and grace for grace." 1 John 1:2; John 1:16. John knew the Saviour
by an experimental knowledge. His Master's
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lessons were graven on his soul. When he testified of the Saviour's grace,
his simple language was eloquent with the love that pervaded his whole
being.
It was John's deep love for Christ which led him always to desire to be
close by His side. The Saviour loved all the Twelve, but John's was the most
receptive spirit. He was younger than the others, and with more of the
child's confiding trust he opened his heart to Jesus. Thus he came more into
sympathy with Christ, and through him the Saviour's deepest spiritual
teaching was communicated to the people.
Jesus loves those who represent the Father, and John could talk of the
Father's love as no other of the disciples could. He revealed to his fellow
men that which he felt in his own soul, representing in his character the
attributes of God. The glory of the Lord was expressed in his face. The
beauty of holiness which had transformed him shone with a Christlike
radiance from his countenance. In adoration and love he beheld the Saviour
until likeness to Christ and fellowship with Him became his one desire, and
in his character was reflected the character of his Master.
"Behold," he said, "what manner of love the Father hath bestowed upon us,
that we should be called the sons of God. ... Beloved, now are we the sons
of God, and it doth not yet appear what we shall be: but we know that, when
He shall appear, we shall be like Him; for we shall see Him as He is." 1
John 3:1, 2.
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Chapter 54
A Faithful Witness
After the ascension of Christ, John stands forth as a faithful, earnest
laborer for the Master. With the other disciples he enjoyed the outpouring
of the Spirit on the Day of Pentecost, and with fresh zeal and power he
continued to speak to the people the words of life, seeking to lead their
thoughts to the Unseen. He was a powerful preacher, fervent, and deeply in
earnest. In beautiful language and with a musical voice he told of the words
and works of Christ, speaking in a way that impressed the hearts of those
who heard him. The simplicity of his words, the sublime power of the truths
he uttered, and the fervor that characterized his teachings, gave him access
to all classes.
The apostle's life was in harmony with his teachings. The love for Christ
which glowed in his heart led him to put forth earnest, untiring labor for
his fellow men, especially for his brethren in the Christian church.
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Christ had bidden the first disciples love one another as He had loved them.
Thus they were to bear testimony to the world that Christ was formed within,
the hope of glory. "A new commandment I give unto you," He had said, "That
ye love one another; as I have loved you, that ye also love one another."
John 13:34. At the time when these words were spoken, the disciples could
not understand them; but after they had witnessed the sufferings of Christ,
after His crucifixion and resurrection, and ascension to heaven, and after
the Holy Spirit had rested on them at Pentecost, they had a clearer
conception of the love of God and of the nature of that love which they must
have for one another. Then John could say to his fellow disciples:
"Hereby perceive we the love of God, because He laid down His life for us:
and we ought to lay down our lives for the brethren."
After the descent of the Holy Spirit, when the disciples went forth to
proclaim a living Saviour, their one desire was the salvation of souls. They
rejoiced in the sweetness of communion with saints. They were tender,
thoughtful, self-denying, willing to make any sacrifice for the truth's
sake. In their daily association with one another, they revealed the love
that Christ had enjoined upon them. By unselfish words and deeds they strove
to kindle this love in other hearts.
Such a love the believers were ever to cherish. They were to go forward in
willing obedience to the new commandment. So closely were they to be united
with Christ that
548
they would be enabled to fulfill all His requirements. Their lives were to
magnify the power of a Saviour who could justify them by His righteousness.
But gradually a change came. The believers began to look for defects in
others. Dwelling upon mistakes, giving place to unkind criticism, they lost
sight of the Saviour and His love. They became more strict in regard to
outward ceremonies, more particular about the theory than the practice of
the faith. In their zeal to condemn others, they overlooked their own
errors. They lost the brotherly love that Christ had enjoined, and, saddest
of all, they were unconscious of their loss. They did not realize that
happiness and joy were going out of their lives and that, having shut the
love of God out of their hearts, they would soon walk in darkness.
John, realizing that brotherly love was waning in the church, urged upon
believers the constant need of this love. His letters to the church are full
of this thought. "Beloved, let us love one another," he writes; "for love is
of God; and everyone that loveth is born of God, and knoweth God. He that
loveth not knoweth not God; for God is love. In this was manifested the love
of God toward us, because that God sent His only-begotten Son into the
world, that we might live through Him. Herein is love, not that we loved
God, but that He loved us, and sent His Son to be the propitiation for our
sins. Beloved, if God so loved us, we ought also to love one another."
Of the special sense in which this love should be manifested by believers,
the apostle writes: "A new commandment
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I write unto you, which thing is true in Him and in you: because the
darkness is past, and the true light now shineth. He that saith he is in the
light, and hateth his brother, is in darkness even until now. He that loveth
his brother abideth in the light, and there is none occasion of stumbling in
him. But he that hateth his brother is in darkness, and walketh in darkness,
and knoweth not whither he goeth, because that darkness hath blinded his
eyes." "This is the message that ye heard from the beginning, that we should
love one another." "He that loveth not his brother abideth in death.
Whosoever hateth his brother is a murderer: and ye know that no murderer
hath eternal life abiding in him. Hereby perceive we the love of God,
because He laid down His life for us: and we ought to lay down our lives for
the brethren."
It is not the opposition of the world that most endangers the church of
Christ. It is the evil cherished in the hearts of believers that works their
most grievous disaster and most surely retards the progress of God's cause.
There is no surer way of weakening spirituality than by cherishing envy,
suspicion, faultfinding, and evil surmising. On the other hand, the
strongest witness that God has sent His Son into the world is the existence
of harmony and union among men of varied dispositions who form His church.
This witness it is the privilege of the followers of Christ to bear. But in
order to do this, they must place themselves under Christ's command. Their
characters must be conformed to His character and their wills to His will.
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"A new commandment I give unto you," Christ said, "That ye love one another;
as I have loved you, that ye also love one another." John 13:34. What a
wonderful statement; but, oh, how poorly practiced! In the church of God
today brotherly love is sadly lacking. Many who profess to love the Saviour
do not love one another. Unbelievers are watching to see if the faith of
professed Christians is exerting a sanctifying influence upon their lives;
and they are quick to discern the defects in character, the inconsistencies
in action. Let Christians not make it possible for the enemy to point to
them and say, Behold how these people, standing under the banner of Christ,
hate one another. Christians are all members of one family, all children of
the same heavenly Father, with the same blessed hope of immortality. Very
close and tender should be the tie that binds them together.
Divine love makes its most touching appeals to the heart when it calls upon
us to manifest the same tender compassion that Christ manifested. That man
only who has unselfish love for his brother has true love for God. The true
Christian will not willingly permit the soul in peril and need to go
unwarned, uncared for. He will not hold himself aloof from the erring,
leaving them to plunge farther into unhappiness and discouragement or to
fall on Satan's battleground.
Those who have never experienced the tender, winning love of Christ cannot
lead others to the fountain of life. His love in the heart is a constraining
power, which leads men
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to reveal Him in the conversation, in the tender, pitiful spirit, in the
uplifting of the lives of those with whom they associate. Christian workers
who succeed in their efforts must know Christ; and in order to know Him,
they must know His love. In heaven their fitness as workers is measured by
their ability to love as Christ loved and to work as He worked.
"Let us not love in word," the apostle writes, "but in deed and in truth."
The completeness of Christian character is attained when the impulse to help
and bless others springs constantly from within. It is the atmosphere of
this love surrounding the soul of the believer that makes him a savor of
life unto life and enables God to bless his work.
Supreme love for God and unselfish love for one another --this is the best
gift that our heavenly Father can bestow. This love is not an impulse, but a
divine principle, a permanent power. The unconsecrated heart cannot
originate or produce it. Only in the heart where Jesus reigns is it found.
"We love Him, because He first loved us." In the heart renewed by divine
grace, love is the ruling principle of action. It modifies the character,
governs the impulses, controls the passions, and ennobles the affections.
This love, cherished in the soul, sweetens the life and sheds a refining
influence on all around.
John strove to lead the believers to understand the exalted privileges that
would come to them through the exercise of the spirit of love. This
redeeming power, filling the heart, would control every other motive and
raise its possessors
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above the corrupting influences of the world. And as this love was allowed
full sway and became the motive power in the life, their trust and
confidence in God and His dealing with them would be complete. They could
then come to Him in full confidence of faith, knowing that they would
receive from Him everything needful for their present and eternal good.
"Herein is our love made perfect," he wrote, "that we may have boldness in
the day of judgment: because as He is, so are we in this world. There is no
fear in love; but perfect love casteth out fear." "And this is the
confidence that we have in Him, that, if we ask anything according to His
will, He heareth us: and if we know that He hear us, . . . we know that we
have the petitions that we desired of Him."
"And if any man sin, we have an advocate with the Father, Jesus Christ the
righteous: and He is the propitiation for our sins: and not for ours only,
but also for the sins of the whole world." "If we confess our sins, He is
faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness." The conditions of obtaining mercy from God are simple and
reasonable. The Lord does not require us to do some grievous thing in order
to gain forgiveness. We need not make long and wearisome pilgrimages, or
perform painful penances, to commend our souls to the God of heaven or to
expiate our transgression. He that "confesseth and forsaketh" his sin "shall
have mercy." Proverbs 28:13.
In the courts above, Christ is pleading for His church --pleading for those
for whom He has paid the redemption
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price of His blood. Centuries, ages, can never lessen the efficacy of His
atoning sacrifice. Neither life nor death, height nor depth, can separate us
from the love of God which is in Christ Jesus; not because we hold Him so
firmly, but because He holds us so fast. If our salvation depended on our
own efforts, we could not be saved; but it depends on the One who is behind
all the promises. Our grasp on Him may seem feeble, but His love is that of
an elder brother; so long as we maintain our union with Him, no one can
pluck us out of His hand.
As the years went by and the number of believers grew, John labored with
increasing fidelity and earnestness for his brethren. The times were full of
peril for the church. Satanic delusions existed everywhere. By
misrepresentation and falsehood the emissaries of Satan sought to arouse
opposition against the doctrines of Christ, and in consequence dissensions
and heresies were imperiling the church. Some who professed Christ claimed
that His love released them from obedience to the law of God. On the other
hand, many taught that it was necessary to observe the Jewish customs and
ceremonies; that a mere observance of the law, without faith in the blood of
Christ, was sufficient for salvation. Some held that Christ was a good man,
but denied His divinity. Some who pretended to be true to the cause of God
were deceivers, and in practice they denied Christ and His gospel. Living
themselves in transgression, they were bringing heresies into the church.
Thus many were being led into the mazes of skepticism and delusion.
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John was filled with sadness as he saw these poisonous errors creeping into
the church. He saw the dangers to which the church was exposed, and he met
the emergency with promptness and decision. The epistles of John breathe the
spirit of love. It seems as if he wrote with a pen dipped in love. But when
he came in contact with those who were breaking the law of God, yet claiming
that they were living without sin, he did not hesitate to warn them of their
fearful deception.
Writing to a helper in the gospel work, a woman of good repute and wide
influence, he said: "Many deceivers are entered into the world, who confess
not that Jesus Christ is come in the flesh. This is a deceiver and an
antichrist. Look to yourselves, that we lose not those things which we have
wrought, but that we receive a full reward. Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God. He that abideth in the
doctrine of Christ, he hath both the Father and the Son. If there come any
unto you, and bring not this doctrine, receive him not into your house,
neither bid him Godspeed: for he that biddeth him Godspeed is partaker of
his evil deeds."
We are authorized to hold in the same estimation as did the beloved disciple
those who claim to abide in Christ while living in transgression of God's
law. There exist in these last days evils similar to those that threatened
the prosperity of the early church; and the teachings of the apostle John on
these points should be carefully heeded. "You must have charity," is the cry
heard everywhere,
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especially from those who profess sanctification. But true charity is too
pure to cover an unconfessed sin. While we are to love the souls for whom
Christ died, we are to make no compromise with evil. We are not to unite
with the rebellious and call this charity. God requires His people in this
age of the world to stand for the right as unflinchingly as did John in
opposition to soul-destroying errors.
The apostle teaches that while we should manifest Christian courtesy we are
authorized to deal in plain terms with sin and sinners; that this is not
inconsistent with true charity. "Whosoever committeth sin," he writes,
"transgresseth also the law: for sin is the transgression of the law. And ye
know that He was manifested to take away our sins; and in Him is no sin.
Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him,
neither known Him."
As a witness for Christ, John entered into no controversy, no wearisome
contention. He declared what he knew, what he had seen and heard. He had
been intimately associated with Christ, had listened to His teachings, had
witnessed His mighty miracles. Few could see the beauties of Christ's
character as John saw them. For him the darkness had passed away; on him the
true light was shining. His testimony in regard to the Saviour's life and
death was clear and forcible. Out of the abundance of a heart overflowing
with love for the Saviour he spoke; and no power could stay his words.
"That which was from the beginning," he declared, "which we have heard,
which we have seen with our eyes,
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which we have looked upon, and our hands have handled, of the Word of life;
. . that which we have seen and heard declare we unto you, that ye also
may have fellowship with us: and truly our fellowship is with the Father,
and with His Son Jesus Christ."
So may every true believer be able, through his own experience, to "set to
his seal that God is true." John 3:33. He can bear witness to that which he
has seen and heard and felt of the power of Christ.
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Chapter 55
Transformed by Grace
In the life of the disciple John true sanctification is exemplified. During
the years of his close association with Christ, he was often warned and
cautioned by the Saviour; and these reproofs he accepted. As the character
of the Divine One was manifested to him, John saw his own deficiencies, and
was humbled by the revelation. Day by day, in contrast with his own violent
spirit, he beheld the tenderness and forbearance of Jesus, and heard His
lessons of humility and patience. Day by day his heart was drawn out to
Christ, until he lost sight of self in love for his Master. The power and
tenderness, the majesty and meekness, the strength and patience, that he saw
in the daily life of the Son of God, filled his soul with admiration. He
yielded his resentful, ambitious temper to the molding power of Christ, and
divine love wrought in him a transformation of character.
In striking contrast to the sanctification worked out in the life of John is
the experience of his fellow disciple,
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Judas. Like his associate, Judas professed to be a disciple of Christ, but
he possessed only a form of godliness. He was not insensible to the beauty
of the character of Christ; and often, as he listened to the Saviour's
words, conviction came to him, but he would not humble his heart or confess
his sins. By resisting the divine influence he dishonored the Master whom he
professed to love. John warred earnestly against his faults; but Judas
violated his conscience and yielded to temptation, fastening upon himself
more securely his habits of evil. The practice of the truths that Christ
taught was at variance with his desires and purposes, and he could not bring
himself to yield his ideas in order to receive wisdom from heaven. Instead
of walking in the light, he chose to walk in darkness. Evil desires,
covetousness, revengeful passions, dark and sullen thoughts, were cherished
until Satan gained full control of him.
John and Judas are representatives of those who profess to be Christ's
followers. Both these disciples had the same opportunities to study and
follow the divine Pattern. Both were closely associated with Jesus and were
privileged to listen to His teaching. Each possessed serious defects of
character; and each had access to the divine grace that transforms
character. But while one in humility was learning of Jesus, the other
revealed that he was not a doer of the word, but a hearer only. One, daily
dying to self and overcoming sin, was sanctified through the truth; the
other, resisting the transforming power of grace and indulging selfish
desires, was brought into bondage to Satan.
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Such transformation of character as is seen in the life of John is ever the
result of communion with Christ. There may be marked defects in the
character of an individual, yet when he becomes a true disciple of Christ,
the power of divine grace transforms and sanctifies him. Beholding as in a
glass the glory of the Lord, he is changed from glory to glory, until he is
like Him whom he adores.
John was a teacher of holiness, and in his letters to the church he laid
down unerring rules for the conduct of Christians. "Every man that hath this
hope in him," he wrote, "purifieth himself, even as He is pure." "He that
saith he abideth in Him ought himself also so to walk, even as He walked." 1
John 3:3; 2:6. He taught that the Christian must be pure in heart and life.
Never should he be satisfied with an empty profession. As God is holy in His
sphere, so fallen man, through faith in Christ, is to be holy in his sphere.
"This is the will of God," the apostle Paul wrote, "even your
sanctification." 1 Thessalonians 4:3. The sanctification of the church is
God's object in all His dealings with His people. He has chosen them from
eternity, that they might be holy. He gave His Son to die for them, that
they might be sanctified through obedience to the truth, divested of all the
littleness of self. From them Her requires a personal work, a personal
surrender. God can be honored by those who profess to believe in Him, only
as they are conformed to His image and controlled by His Spirit. Then, as
witnesses for the Saviour, they may make known what divine grace has done
for them.
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True sanctification comes through the working out of the principle of love.
"God is love; and he that dwelleth in love dwelleth in God, and God in him."
1 John 4:16. The life of him in whose heart Christ abides, will reveal
practical godliness. The character will be purified, elevated, ennobled, and
glorified. Pure doctrine will blend with works of righteousness; heavenly
precepts will mingle with holy practices.
Those who would gain the blessing of sanctification must first learn the
meaning of self-sacrifice. The cross of Christ is the central pillar on
which hangs the "far more exceeding and eternal weight of glory." "If any
man will come after Me," Christ says, "let him deny himself, and take up his
cross, and follow Me." 2 Corinthians 4:17; Matthew 16:24. It is the
fragrance of our love for our fellow men that reveals our love for God. It
is patience in service that brings rest to the soul. It is through humble,
diligent, faithful toil that the welfare of Israel is promoted. God upholds
and strengthens the one who is willing to follow in Christ's way.
Sanctification is not the work of a moment, an hour, a day, but of a
lifetime. It is not gained by a happy flight of feeling, but is the result
of constantly dying to sin, and constantly living for Christ. Wrongs cannot
be righted nor reformations wrought in the character by feeble, intermittent
efforts. It is only by long, persevering effort, sore discipline, and stern
conflict, that we shall overcome. We know not one day how strong will be our
conflict the next. So long as Satan reigns, we shall have self to subdue,
besetting sins to overcome; so long as life shall last, there will be no
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stopping place, no point which we can reach and say, I have fully attained.
Sanctification is the result of lifelong obedience.
None of the apostles and prophets ever claimed to be without sin. Men who
have lived the nearest to God, men who would sacrifice life itself rather
than knowingly commit a wrong act, men whom God has honored with divine
light and power, have confessed the sinfulness of their nature. They have
put no confidence in the flesh, have claimed no righteousness of their own,
but have trusted wholly in the righteousness of Christ.
So will it be with all who behold Christ. The nearer we come to Jesus, and
the more clearly we discern the purity of His character, the more clearly
shall we see the exceeding sinfulness of sin, and the less shall we feel
like exalting ourselves. There will be a continual reaching out of the soul
after God, a continual, earnest, heartbreaking confession of sin and
humbling of the heart before Him. At every advance step in our Christian
experience our repentance will deepen. We shall know that our sufficiency is
in Christ alone and shall make the apostle's confession our own: "I know
that in me (that is, in my flesh,) dwelleth no good thing." "God forbid that
I should glory, save in the cross of our Lord Jesus Christ, by whom the
world is crucified unto me, and I unto the world." Romans 7:18; Galatians
6:14.
Let the recording angels write the history of the holy struggles and
conflicts of the people of God; let them record their prayers and tears; but
let not God be dishonored by the declaration from human lips, "I am sinless;
I am
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holy." Sanctified lips will never give utterance to such presumptuous words.
The apostle Paul had been caught up to the third heaven and had seen and
heard things that could not be uttered, and yet his unassuming statement is:
"Not as though I had already attained, either were already perfect: but I
follow after." Philippians 3:12. Let the angels of heaven write of Paul's
victories in fighting the good fight of faith. Let heaven rejoice in his
steadfast tread heavenward, and that, keeping the prize in view, he counts
every other consideration dross. Angels rejoice to tell his triumphs, but
Paul makes no boast of his attainments. The attitude of Paul is the attitude
that every follower of Christ should take as he urges his way onward in the
strife for the immortal crown.
Let those who feel inclined to make a high profession of holiness look into
the mirror of God's law. As they see its far-reaching claims, and understand
its work as a discerner of the thoughts and intents of the heart, they will
not boast of sinlessness. "If we," says John, not separating himself from
his brethren, "say that we have no sin, we deceive ourselves, and the truth
is not in us." "If we say that we have not sinned, we make Him a liar, and
His word is not in us." "If we confess our sins, He is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness." 1 John
1:8, 10, 9.
There are those who profess holiness, who declare that they are wholly the
Lord's, who claim a right to the promises of God, while refusing to render
obedience to His
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commandments. These transgressors of the law claim everything that is
promised to the children of God; but this is presumption on their part, for
John tells us that true love for God will be revealed in obedience to all
His commandments. It is not enough to believe the theory of truth, to make a
profession of faith in Christ, to believe that Jesus is no impostor, and
that the religion of the Bible is no cunningly devised fable. "He that
saith, I know Him, and keepeth not His commandments," John wrote, "is a
liar, and the truth is not in him. But whoso keepeth His word, in him verily
is the love of God perfected: hereby know we that we are in Him." "He that
keepeth His commandments dwelleth in Him, and He in him." 1 John 2:4, 5;
3:24.
John did not teach that salvation was to be earned by obedience; but that
obedience was the fruit of faith and love. "Ye know that He was manifested
to take away our sins," he said, "and in Him is no sin. Whosoever abideth in
Him sinneth not: whosoever sinneth hath not seen Him, neither known Him." 1
John 3:5, 6. If we abide in Christ, if the love of God dwells in the heart,
our feelings, our thoughts, our actions, will be in harmony with the will of
God. The sanctified heart is in harmony with the precepts of God's law.
There are many who, though striving to obey God's commandments, have little
peace or joy. This lack in their experience is the result of a failure to
exercise faith. They walk as it were in a salt land, a parched wilderness.
They claim little, when they might claim much; for there is no
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limit to the promises of God. Such ones do not correctly represent the
sanctification that comes through obedience to the truth. The Lord would
have all His sons and daughters happy, peaceful, and obedient. Through the
exercise of faith the believer comes into possession of these blessings.
Through faith, every deficiency of character may be supplied, every
defilement cleansed, every fault corrected, every excellence developed.
Prayer is heaven's ordained means of success in the conflict with sin and
the development of Christian character. The divine influences that come in
answer to the prayer of faith will accomplish in the soul of the suppliant
all for which he pleads. For the pardon of sin, for the Holy Spirit, for a
Christlike temper, for wisdom and strength to do His work, for any gift He
has promised, we may ask; and the promise is, "Ye shall receive."
It was in the mount with God that Moses beheld the pattern of that wonderful
building that was to be the abiding place of His glory. It is in the mount
with God--in the secret place of communion--that we are to contemplate His
glorious ideal for humanity. In all ages, through the medium of communion
with heaven, God has worked out His purpose for His children, by unfolding
gradually to their minds the doctrines of grace. His manner of imparting
truth is illustrated in the words, "His going forth is prepared as the
morning." Hosea 6:3. He who places himself where God can enlighten him,
advances, as it were, from the partial obscurity of dawn to the full
radiance of noonday.
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True sanctification means perfect love, perfect obedience, perfect
conformity to the will of God. We are to be sanctified to God through
obedience to the truth. Our conscience must be purged from dead works to
serve the living God. We are not yet perfect; but it is our privilege to cut
away from the entanglements of self and sin, and advance to perfection.
Great possibilities, high and holy attainments, are placed within the reach
of all.
The reason many in this age of the world make no greater advancement in the
divine life is because they interpret the will of God to be just what they
will to do. While following their own desires, they flatter themselves that
they are conforming to God's will. These have no conflicts with self. There
are others who for a time are successful in the struggle against their
selfish desire for pleasure and ease. They are sincere and earnest, but grow
weary of protracted effort, of daily death, of ceaseless turmoil. Indolence
seems inviting, death to self repulsive; and they close their drowsy eyes
and fall under the power of temptation instead of resisting it.
The directions laid down in the word of God leave no room for compromise
with evil. The Son of God was manifested that He might draw all men unto
Himself. He came not to lull the world to sleep, but to point out the narrow
path in which all must travel who reach at last the gates of the City of
God. His children must follow where He has led the way; at whatever
sacrifice of ease or selfish indulgence, at whatever cost of labor or
suffering, they must maintain a constant battle with self.
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The greatest praise that men can bring to God is to become consecrated
channels through whom He can work. Time is rapidly passing into eternity.
Let us not keep back from God that which is His own. Let us not refuse Him
that which, though it cannot be given with merit, cannot be denied without
ruin. He asks for a whole heart; give it to Him; it is His, both by creation
and by redemption. He asks for your intellect; give it to Him; it is His. He
asks for your money; give it to Him; it is His. "Ye are not your own, for ye
are bought with a price." 1 Corinthians 6:
19, 20. God requires the homage of a sanctified soul, which
has prepared itself, by the exercise of the faith that works by love, to
serve Him. He holds up before us the highest ideal, even perfection. He asks
us to be absolutely and completely for Him in this world as He is for us in
the presence of God.
"This is the will of God" concerning you, "even your sanctification." 1
Thessalonians 4:3. Is it your will also? Your sins may be as mountains
before you; but if you humble your heart and confess your sins, trusting in
the merits of a crucified and risen Saviour, He will forgive and will
cleanse you from all unrighteousness. God demands of you entire conformity
to His law. This law is the echo of His voice saying to you, Holier, yes,
holier still. Desire the fullness of the grace of Christ. Let your heart be
filled with an intense longing for His righteousness, the work of which
God's word declares is peace, and its effect quietness and assurance
forever.
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As your soul yearns after God, you will find more and still more of the
unsearchable riches of His grace. As you contemplate these riches you will
come into possession of them and will reveal the merits of the Saviour's
sacrifice, the protection of His righteousness, the fullness of His wisdom,
and His power to present you before the Father "without spot, and
blameless." 2 Peter 3:14.
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Chapter 56
Patmos
More than half a century had passed since the organization of the Christian
church. During that time the gospel message had been constantly opposed. Its
enemies had never relaxed their efforts, and had at last succeeded in
enlisting the power of the Roman emperor against the Christians.
In the terrible persecution that followed, the apostle John did much to
confirm and strengthen the faith of the believers. He bore a testimony which
his adversaries could not controvert and which helped his brethren to meet
with courage and loyalty the trials that came upon them. When the faith of
the Christians would seem to waver under the fierce opposition they were
forced to meet, the old, tried servant of Jesus would repeat with power and
eloquence the story of the crucified and risen Saviour. He steadfastly
maintained his faith, and from his lips came ever the same glad message:
"That which was from the beginning, which we have heard, which we have seen
with our eyes, which we
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have looked upon, and our hands have handled, of the Word of life; . . .
that which we have seen and heard declare we unto you.: 1 John 1:1-3.
John lived to be very old. He witnessed the destruction of Jerusalem and the
ruin of the stately temple. The last survivor of the disciples who had been
intimately connected with the Saviour, his message had great influence in
setting forth the fact that Jesus was the Messiah, the Redeemer of the
world. No one could doubt his sincerity, and through his teachings many were
led to turn from unbelief.
The rulers of the Jews were filled with bitter hatred against John for his
unwavering fidelity to the cause of Christ. They declared that their efforts
against the Christians would avail nothing so long as John's testimony kept
ringing in the ears of the people. In order that the miracles and teachings
of Jesus might be forgotten, the voice of the bold witness must be silenced.
John was accordingly summoned to Rome to be tried for his faith. Here before
the authorities the apostle's doctrines were misstated. False witnesses
accused him of teaching seditious heresies. By these accusations his enemies
hoped to bring about the disciple's death.
John answered for himself in a clear and convincing manner, and with such
simplicity and candor that his words had a powerful effect. His hearers were
astonished at his wisdom and eloquence. But the more convincing his
testimony, the deeper was the hatred of his opposers. The emperor Domitian
was filled with rage. He could neither
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dispute the reasoning of Christ's faithful advocate, nor match the power
that attended his utterance of truth; yet he determined that he would
silence his voice.
John was cast into a caldron of boiling oil; but the Lord preserved the life
of His faithful servant, even as He preserved the three Hebrews in the fiery
furnace. As the words were spoken, Thus perish all who believe in that
deceiver, Jesus Christ of Nazareth, John declared, My Master patiently
submitted to all that Satan and his angels could devise to humiliate and
torture Him. He gave His life to save the world. I am honored in being
permitted to suffer for His sake. I am a weak, sinful man. Christ was holy,
harmless, undefiled. He did no sin, neither was guile found in His mouth.
These words had their influence, and John was removed from the caldron by
the very men who had cast him in.
Again the hand of persecution fell heavily upon the apostle. By the
emperor's decree John was banished to the Isle of Patmos, condemned "for the
word of God, and for the testimony of Jesus Christ." Revelation 1:9. Here,
his enemies thought, his influence would no longer be felt, and he must
finally die of hardship and distress.
Patmos, a barren, rocky island in the Aegean Sea, had been chosen by the
Roman government as a place of banishment for criminals; but to the servant
of God this gloomy abode became the gate of heaven. Here, shut away from the
busy scenes of life, and from the active labors of former years, he had the
companionship of God and Christ and the heavenly angels, and from them he
received instruction
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for the church for all future time. The events that would take place in the
closing scenes of this earth's history were outlined before him; and there
he wrote out the visions he received from God. When his voice could no
longer testify to the One whom he loved and served, the messages given him
on that barren coast were to go forth as a lamp that burneth, declaring the
sure purpose of the Lord concerning every nation on the earth.
Among the cliffs and rocks of Patmos, John held communion with his Maker. He
reviewed his past life, and at thought of the blessings he had received,
peace filled his heart. He had lived the life of a Christian, and he could
say in faith, "We know that we have passed from death unto life." 1 John
3:14. Not so the emperor who had banished him. He could look back only on
fields of warfare and carnage, on desolated homes, on weeping widows and
orphans, the fruit of his ambitious desire for pre-eminence.
In his isolated home John was able to study more closely than ever before
the manifestations of divine power as recorded in the book of nature and in
the pages of inspiration. To him it was a delight to meditate on the work of
creation and to adore the divine Architect. In former years his eyes had
been greeted by the sight of forest-covered hills, green valleys, and
fruitful plains; and in the beauties of nature it had ever been his delight
to trace the wisdom and skill of the Creator. He was now surrounded by
scenes that to many would appear gloomy and uninteresting; but to John it
was otherwise. While his surroundings might
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be desolate and barren, the blue heavens that bent above him were as bright
and beautiful as the skies above his loved Jerusalem. In the wild, rugged
rocks, in the mysteries of the deep, in the glories of the firmament, he
read important lessons. All bore the message of God's power and glory.
All around him the apostle beheld witnesses to the Flood that had deluged
the earth because the inhabitants ventured to transgress the law of God. The
rocks thrown up from the great deep and from the earth by the breaking forth
of the waters, brought vividly to his mind the terrors of that awful
outpouring of God's wrath. In the voice of many waters--deep calling unto
deep--the prophet heard the voice of the Creator. The sea, lashed to fury by
the merciless winds, represented to him the wrath of an offended God. The
mighty waves, in their terrible commotion, restrained within limits
appointed by an invisible hand, spoke of the control of an infinite Power.
And in contrast he realized the weakness and folly of mortals, who, though
but worms of the dust, glory in their supposed wisdom and strength, and set
their hearts against the Ruler of the universe, as if God were altogether
such a one as themselves. By the rocks he was reminded of Christ, the Rock
of his strength, in whose shelter he could hide without fear. From the
exiled apostle on rocky Patmos there went up the most ardent longing of soul
after God, the most fervent prayers.
The history of John affords a striking illustration of the way in which God
can use aged workers. When John was exiled to the Isle of Patmos, there were
many who
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thought him to be past service, an old and broken reed, ready to fall at any
time. But the Lord saw fit to use him still. Though banished from the scenes
of his former labor, he did not cease to bear witness to the truth. Even in
Patmos he made friends and converts. His was a message of joy, proclaiming a
risen Saviour who on high was interceding for His people until He should
return to take them to Himself. And it was after John had grown old in the
service of his Lord that he received more communications from heaven than he
had received during all the former years of his life.
The most tender regard should be cherished for those whose life interest has
been bound up with the work of God. These aged workers have stood faithful
amid storm and trial. They may have infirmities, but they still possess
talents that qualify them to stand in their place in God's cause. Though
worn, and unable to bear the heavier burdens that younger men can and should
carry, the counsel they can give is of the highest value.
They may have made mistakes, but from their failures they have learned to
avoid errors and dangers, and are they not therefore competent to give wise
counsel? They have borne test and trial, and though they have lost some of
their vigor, the Lord does not lay them aside. He gives them special grace
and wisdom.
Those who have served their Master when the work went hard, who endured
poverty and remained faithful when there were few to stand for truth, are to
be honored
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and respected. The Lord desires the younger laborers to gain wisdom,
strength, and maturity by association with these faithful men. Let the
younger men realize that in having such workers among them they are highly
favored. Let them give them an honored place in their councils.
As those who have spent their lives in the service of Christ draw near to
the close of their earthly ministry, they will be impressed by the Holy
Spirit to recount the experiences they have had in connection with the work
of God. The record of His wonderful dealings with His people, of His great
goodness in delivering them from trial, should be repeated to those newly
come to the faith. God desires the old and tried laborers to stand in their
place, doing their part to save men and women from being swept downward by
the mighty current of evil, He desires them to keep the armor on till He
bids them lay it down.
In the experience of the apostle John under persecution, there is a lesson
of wonderful strength and comfort for the Christian. God does not prevent
the plottings of wicked men, but He causes their devices to work for good to
those who in trial and conflict maintain their faith and loyalty. Often the
gospel laborer carries on his work amid storms of persecution, bitter
opposition, and unjust reproach. At such times let him remember that the
experience to be gained in the furnace of trial and affliction is worth all
the pain it costs. Thus God brings His children near to Him, that He may
show them their weakness and His strength. He teaches them to lean on Him.
Thus He prepares them
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to meet emergencies, to fill positions of trust, and to accomplish the great
purpose for which their powers were given them.
In all ages God's appointed witnesses have exposed themselves to reproach
and persecution for the truth's sake. Joseph was maligned and persecuted
because he preserved his virtue and integrity. David, the chosen messenger
of God, was hunted like a beast of prey by his enemies. Daniel was cast into
a den of lions because he was true to his allegiance to heaven. Job was
deprived of his worldly possessions, and so afflicted in body that he was
abhorred by his relatives, and friends; yet he maintained his integrity.
Jeremiah could not be deterred from speaking the words that God had given
him to speak; and his testimony so enraged the king and princes that he was
cast into a loathsome pit. Stephen was stoned because he preached Christ and
Him crucified. Paul was imprisoned, beaten with rods, stoned, and finally
put to death because he was a faithful messenger for God to the Gentiles.
And John was banished to the Isle of Patmos "for the word of God, and for
the testimony of Jesus Christ."
These examples of human steadfastness bear witness to the faithfulness of
God's promises--of His abiding presence and sustaining grace. They testify
to the power of faith to withstand the powers of the world. It is the work
of faith to rest in God in the darkest hour, to feel, however sorely tried
and tempest-tossed, that our Father is at the helm. The eye of faith alone
can look beyond the things
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of time to estimate aright the worth of the eternal riches.
Jesus does not present to His followers the hope of attaining earthly glory
and riches, of living a life free from trial. Instead He calls upon them to
follow Him in the path of self-denial and reproach. He who came to redeem
the world was opposed by the united forces of evil. In an unpitying
confederacy, evil men and evil angels arrayed themselves against the Prince
of Peace. His every word and act revealed divine compassion, and His
unlikeness to the world provoked the bitterest hostility.
So it will be with all who will live godly in Christ Jesus. Persecution and
reproach await all who are imbued with the Spirit of Christ. The character
of the persecution changes with the times, but the principle--the spirit
that underlies it--is the same that has slain the chosen of the Lord ever
since the days of Abel.
In all ages Satan has persecuted the people of God. He has tortured them and
put them to death, but in dying they became conquerors. They bore witness to
the power of One mightier than Satan. Wicked men may torture and kill the
body, but they cannot touch the life that is hid with Christ in God. They
can incarcerate men and women in prison walls, but they cannot bind the
spirit.
Through trial and persecution the glory--the character-- of God is revealed
in His chosen ones. The believers in Christ, hated and persecuted by the
world, are educated and disciplined in the school of Christ. On earth they
walk in narrow paths; they are purified in the furnace of affliction.
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They follow Christ through sore conflicts; they endure self- denial and
experience bitter disappointments; but thus they learn the guilt and woe of
sin, and they look upon it with abhorrence. Being partakers of Christ's
sufferings, they can look beyond the gloom to the glory, saying, "I reckon
that the sufferings of this present time are not worthy to be compared with
the glory which shall be revealed in us." Romans 8:18.
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Chapter 57
The Revelation
In the days of the apostles the Christian believers were filled with
earnestness and enthusiasm. So untiringly did they labor for their Master
that in a comparatively short time, notwithstanding fierce opposition, the
gospel of the kingdom was sounded to all the inhabited parts of the earth.
The zeal manifested at this time by the followers of Jesus has been recorded
by the pen of inspiration for the encouragement of believers in every age.
Of the church at Ephesus, which the Lord Jesus used as a symbol of the
entire Christian church in the apostolic age, the faithful and true Witness
declared:
"I know thy works, and thy labor, and thy patience, and how thou canst not
bear them which are evil: and thou hast tried them which say they are
apostles, and are not, and hast found them liars: and hast borne, and hast
patience, and for My name's sake hast labored, and hast not fainted."
Revelation 2:2, 3.
At the first the experience of the church at Ephesus was marked with
childlike simplicity and fervor. The
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believers sought earnestly to obey every word of God, and their lives
revealed an earnest, sincere love for Christ. They rejoiced to do the will
of God because the Saviour was in their hearts as an abiding presence.
Filled with love for their Redeemer, their highest aim was to win souls to
Him. They did not think of hoarding the precious treasure of the grace of
Christ. They felt the importance of their calling; and, weighted with the
message, "On earth peace, good will toward men," they burned with desire to
carry the glad tidings of salvation to earth's remotest bounds. And the
world took knowledge of them that they had been with Jesus. Sinful men,
repentant, pardoned, cleansed, and sanctified, were brought into partnership
with God through His Son.
The members of the church were united in sentiment and action. Love for
Christ was the golden chain that bound them together. They followed on to
know the Lord more and still more perfectly, and in their lives were
revealed the joy and peace of Christ. They visited the fatherless and widows
in their affliction, and kept themselves unspotted from the world, realizing
that a failure to do this would be a contradiction of their profession and a
denial of their Redeemer.
In every city the work was carried forward. Souls were converted, who in
their turn felt that they must tell of the inestimable treasure they had
received. They could not rest till the light which had illumined their minds
was shining upon others. Multitudes of unbelievers were made
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acquainted with the reasons of the Christian's hope. Warm, inspired personal
appeals were made to the erring, to the outcast, and to those who, while
professing to know the truth, were lovers of pleasure more than lovers of
God.
But after a time the zeal of the believers began to wane, and their love for
God and for one another grew less. Coldness crept into the church. Some
forgot the wonderful manner in which they had received the truth. One by one
the old standard-bearers fell at their post. Some of the younger workers,
who might have shared the burdens of these pioneers, and thus have been
prepared for wise leadership, had become weary of oft-repeated truths. In
their desire for something novel and startling they attempted to introduce
new phases of doctrine, more pleasing to many minds, but not in harmony with
the fundamental principles of the gospel. In their self-confidence and
spiritual blindness they failed to discern that these sophistries would
cause many to question the experiences of the past, and would thus lead to
confusion and unbelief.
As these false doctrines were urged, differences sprang up, and the eyes of
many were turned from beholding Jesus as the Author and Finisher of their
faith. The discussion of unimportant points of doctrine, and the
contemplation of pleasing fables of man's invention, occupied time that
should have been spent in proclaiming the gospel. The masses that might have
been convicted and converted by a faithful presentation of the truth were
left unwarned. Piety was rapidly waning, and Satan seemed about to gain the
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ascendancy over those who claimed to be followers of Christ.
It was at this critical time in the history of the church that John was
sentenced to banishment. Never had his voice been needed by the church as
now. Nearly all his former associates in the ministry had suffered
martyrdom. The remnant of believers was facing fierce opposition. To all
outward appearance the day was not far distant when the enemies of the
church of Christ would triumph.
But the Lord's hand was moving unseen in the darkness. In the providence of
God, John was placed where Christ could give him a wonderful revelation of
Himself and of divine truth for the enlightenment of the churches.
In exiling John, the enemies of truth had hoped to silence forever the voice
of God's faithful witness; but on Patmos the disciple received a message,
the influence of which was to continue to strengthen the church till the end
of time. Though not released from the responsibility of their wrong act,
those who banished John became instruments in the hands of God to carry out
Heaven's purpose; and the very effort to extinguish the light placed the
truth in bold relief.
It was on the Sabbath that the Lord of glory appeared to the exiled apostle.
The Sabbath was as sacredly observed by John on Patmos as when he was
preaching to the people in the towns and cities of Judea. He claimed as his
own the precious promises that had been given regarding that day. "I was in
the Spirit on the Lord's day," John writes, "and heard behind me a great
voice, as of a trumpet, saying,
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I am Alpha and Omega, the first and the last. . . . And I turned to see the
voice that spake with me. And being turned, I saw seven golden candlesticks;
and in the midst of the seven candlesticks One like unto the Son of man."
Revelation 1:10-13.
Richly favored was this beloved disciple. He had seen his Master in
Gethsemane, His face marked with the blood drops of agony, His "visage . . .
marred more than any man, and His form more than the sons of men." Isaiah
52:14. He had seen Him in the hands of the Roman soldiers, clothed with an
old purple robe and crowned with thorns. He had seen Him hanging on the
cross of Calvary, the object of cruel mockery and abuse. Now John is once
more permitted to behold his Lord. But how changed is His appearance! He is
no longer a Man of Sorrows, despised and humiliated by men. He is clothed in
a garment of heavenly brightness. "His head and His hairs" are "white like
wool, as white as snow; and His eyes . . . as a flame of fire; and His feet
like unto fine brass, as if they burned in a furnace." Revelation 1:14, 15,
17. His voice is like the music of many waters. His countenance shines as
the sun. In His hand are seven stars, and out of His mouth issues a sharp
two-edged sword, an emblem of the power of His word. Patmos is made
resplendent with the glory of the risen Lord.
"And when I saw Him," John writes, "I fell at His feet as dead. And He laid
His right hand upon me, saying unto me, Fear not." Verse 17.
John was strengthened to live in the presence of his glorified Lord. Then
before his wondering vision were
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opened the glories of heaven. He was permitted to see the throne of God and,
looking beyond the conflicts of earth, to behold the white-robed throng of
the redeemed. He heard the music of the heavenly angels and the triumphant
songs of those who had overcome by the blood of the Lamb and the word of
their testimony. In the revelation given to him there was unfolded scene
after scene of thrilling interest in the experience of the people of God,
and the history of the church foretold to the very close of time. In figures
and symbols, subjects of vast importance were presented to John, which he
was to record, that the people of God living in his age and in future ages
might have an intelligent understanding of the perils and conflicts before
them.
This revelation was given for the guidance and comfort of the church
throughout the Christian dispensation. Yet religious teachers have declared
that it is a sealed book and its secrets cannot be explained. Therefore many
have turned from the prophetic record, refusing to devote time and study to
its mysteries. But God does not wish His people to regard the book thus. It
is "the revelation of Jesus Christ, which God gave unto Him, to show unto
His servants things which must shortly come to pass." "Blessed is he that
readeth," the Lord declares, "and they that hear the words of this prophecy,
and keep those things which are written therein: for the time is at hand."
Verses 1, 3. "I testify unto every man that heareth the words of the
prophecy of this book, If any man shall add unto these
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things, God shall add unto him the plagues that are written in this book:
and if any man shall take away from the words of the book of this prophecy,
God shall take away his part out of the book of life, and out of the Holy
City, and from the things which are written in this book. He which
testifieth these things saith, Surely I come quickly." Revelation 22:18-20.
In the Revelation are portrayed the deep things of God. The very name given
to its inspired pages, "the Revelation," contradicts the statement that this
is a sealed book. A revelation is something revealed. The Lord Himself
revealed to His servant the mysteries contained in this book, and He designs
that they shall be open to the study of all. Its truths are addressed to
those living in the last days of this earth's history, as well as to those
living in the days of John. Some of the scenes depicted in this prophecy are
in the past, some are now taking place; some bring to view the close of the
great conflict between the powers of darkness and the Prince of heaven, and
some reveal the triumphs and joys of the redeemed in the earth made new.
Let none think, because they cannot explain the meaning of every symbol in
the Revelation, that it is useless for them to search this book in an effort
to know the meaning of the truth it contains. The One who revealed these
mysteries to John will give to the diligent searcher for truth a foretaste
of heavenly things. Those whose hearts are open to the reception of truth
will be enabled to understand its teachings, and will be granted the
blessing promised to those
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who "hear the words of this prophecy, and keep those things which are
written therein."
In the Revelation all the books of the Bible meet and end. Here is the
complement of the book of Daniel. One is a prophecy; the other a revelation.
The book that was sealed is not the Revelation, but that portion of the
prophecy of Daniel relating to the last days. The angel commanded, "But
thou, O Daniel, shut up the words, and seal the book, even to the time of
the end." Daniel 12:4.
It was Christ who bade the apostle record that which was to be opened before
him. "What thou seest, write in a book," He commanded, "and send it unto the
seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto
Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and
unto Laodicea." "I am He that liveth, and was dead; and, behold, I am alive
for evermore. . . . Write the things which thou hast seen, and the things
which are, and the things which shall be hereafter; the mystery of the seven
stars which thou sawest in My right hand, and the seven golden candlesticks.
The seven stars are the angels of the seven churches: and the seven
candlesticks which thou sawest are the seven churches." Revelation 1:11,
18-20.
The names of the seven churches are symbolic of the church in different
periods of the Christian Era. The number 7 indicates completeness, and is
symbolic of the fact that the messages extend to the end of time, while the
symbols used reveal the condition of the church at different periods in the
history of the word.
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Christ is spoken of as walking in the midst of the golden candlesticks. Thus
is symbolized His relation to the churches. He is in constant communication
with His people. He knows their true state. He observes their order, their
piety, their devotion. Although He is high priest and mediator in the
sanctuary above, yet He is represented as walking up and down in the midst
of His churches on the earth. With untiring wakefulness and unremitting
vigilance, He watches to see whether the light of any of His sentinels is
burning dim or going out. If the candlesticks were left to mere human care,
the flickering flame would languish and die; but He is the true watchman in
the Lord's house, the true warden of the temple courts. His continued care
and sustaining grace are the source of life and light.
Christ is represented as holding the seven stars in His right hand. This
assures us that no church faithful to its trust need fear coming to nought,
for not a star that has the protection of Omnipotence can be plucked out of
the hand of Christ.
"These things saith He that holdeth the seven stars in His right hand."
Revelation 2:1. These words are spoken to the teachers in the church--those
entrusted by God with weighty responsibilities. The sweet influences that
are to be abundant in the church are bound up with God's ministers, who are
to reveal the love of Christ. The stars of heaven are under His control. He
fills them with light. He guides and directs their movements. If He did not
do this, they would become fallen stars. So with His ministers. They are but
instruments in His hands, and all the good they accomplish is done through
His power. Through them
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His light is to shine forth. The Saviour is to be their efficiency. If they
will look to Him as He looked to the Father they will be enabled to do His
work. As they make God their dependence, He will give them His brightness to
reflect to the world.
Early in the history of the church the mystery of iniquity foretold by the
apostle Paul began its baleful work; and as the false teachers concerning
whom Peter had warned the believers, urged their heresies, many were
ensnared by false doctrines. Some faltered under trial and were tempted to
give up the faith. At the time when John was given this revelation, many had
lost their first love of gospel truth. But in His mercy God did not leave
the church to continue in a backslidden state. In a message of infinite
tenderness He revealed His love for them and His desire that they should
make sure work for eternity. "Remember," He pleaded, "from whence thou art
fallen, and repent, and do the first works." Verse 5.
The church was defective and in need of stern reproof and chastisement, and
John was inspired to record messages of warning and reproof and entreaty to
those who, losing sight of the fundamental principles of the gospel, should
imperil their hope of salvation. But always the words of rebuke that God
finds it necessary to send are spoken in tender love and with the promise of
peace to every penitent believer. "Behold, I stand at the door, and knock,"
the Lord declares; "if any man hear My voice, and open the door, I will come
in to him, and will sup with him, and he with Me." Revelation 3:20.
And for those who in the midst of conflict should
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maintain their faith in God, the prophet was given the words of commendation
and promise: "I know thy works: behold, I have set before thee an open door,
and no man can shut it: for thou hast a little strength, and hast kept My
word, and hast not denied My name." "Because thou hast kept the word of My
patience, I also will keep thee from the hour of temptation, which shall
come upon all the world, to try them that dwell upon the earth." The
believers were admonished: "Be watchful, and strengthen the things which
remain, that are ready to die." "Behold, I come quickly: hold that fast
which thou hast, that no man take thy crown." Verses 8, 10, 2, 11.
It was through one who declared himself to be a "brother, and companion in
tribulation" (Revelation 1:9), that Christ revealed to His church the things
that they must suffer for His sake. Looking down through long centuries of
darkness and superstition, the aged exile saw multitudes suffering martyrdom
because of their love for the truth. But he saw also that He who sustained
His early witnesses would not forsake His faithful followers during the
centuries of persecution that they must pass through before the close of
time. "Fear none of those things which thou shalt suffer," the Lord
declared; "behold, the devil shall cast some of you into prison, that ye may
be tried; and ye shall have tribulation: . . . be thou faithful unto death,
and I will give thee a crown of life." Revelation 2:10.
And to all the faithful ones who were striving against evil, John heard the
promises made: "To him that
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overcometh will I give to eat of the tree of life, which is in the midst of
the Paradise of God." "He that overcometh, the same shall be clothed in
white raiment; and I will not blot out his name out of the book of life, but
I will confess his name before My Father, and before His angels." "To him
that overcometh will I grant to sit with Me in My throne, even as I also
overcame, and am set down with My Father in His throne." Verse 7; 3:5, 21.
John saw the mercy, the tenderness, and the love of God blending with His
holiness, justice, and power. He saw sinners finding a Father in Him of whom
their sins had made them afraid. And looking beyond the culmination of the
great conflict, he beheld upon Zion "them that had gotten the victory . . .
stand on the sea of glass, having the harps of God," and singing "the song
of Moses" and the Lamb. Revelation 15:2, 3.
The Saviour is presented before John under the symbols of "the Lion of the
tribe of Judah" and of "a Lamb as it had been slain." Revelation 5:5, 6.
These symbols represent the union of omnipotent power and self-sacrificing
love. The Lion of Judah, so terrible to the rejectors of His grace, will be
the Lamb of God to the obedient and faithful. The pillar of fire that speaks
terror and wrath to the transgressor of God's law is a token of light and
mercy and deliverance to those who have kept His commandments. The arm
strong to smite the rebellious will be strong to deliver the loyal. Everyone
who is faithful will be saved. "He shall send His angels with a great sound
of a trumpet, and they
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shall gather together His elect from the four winds, from one end of heaven
to the other." Matthew 24:31.
In comparison with the millions of the world, God's people will be, as they
have ever been, a little flock; but if they stand for the truth as revealed
in His word, God will be their refuge. They stand under the broad shield of
Omnipotence. God is always a majority. When the sound of the last trump
shall penetrate the prison house of the dead, and the righteous shall come
forth with triumph, exclaiming, "O death, where is thy sting? O grave, where
is thy victory?" (1 Corinthians 15:55)--standing then with God, with Christ,
with the angels, and with the loyal and true of all ages, the children of
God will be far in the majority.
Christ's true disciples follow Him through sore conflicts, enduring
self-denial and experiencing bitter disappointment; but this teaches them
the guilt and woe of sin, and they are led to look upon it with abhorrence.
Partakers of Christ's sufferings, they are destined to be partakers of His
glory. In holy vision the prophet saw the ultimate triumph of God's remnant
church. He writes:
"I saw as it were a sea of glass mingled with fire: and them that had gotten
the victory . . . stand on the sea of glass, having the harps of God. And
they sing the song of Moses the servant of God, and the song of the Lamb,
saying, Great and marvelous are Thy works, Lord God Almighty; just and true
are Thy ways, Thou King of saints." Revelation 15:2, 3.
"And I looked, and, lo, a Lamb stood on the Mount Sion, and with Him a
hundred forty and four thousand, having
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His Father's name written in their foreheads." Revelation 14:1. In this
world their minds were consecrated to God; they served Him with the
intellect and with the heart; and now He can place His name "in their
foreheads." "And they shall reign for ever and ever." Revelation 22:5. They
do not go in and out as those who beg a place. They are of that number to
whom Christ says, "Come, ye blessed of My Father, inherit the kingdom
prepared for you from the foundation of the world." He welcomes them as His
children, saying, "Enter thou into the joy of thy Lord." Matthew 25:34, 21.
"These are they which follow the Lamb withersoever He goeth. These were
redeemed from among men, being the first fruits unto God and to the Lamb."
Revelation 14:4. The vision of the prophet pictures them as standing on
Mount Zion, girt for holy service, clothed in white linen, which is the
righteousness of the saints. But all who follow the Lamb in heaven must
first have followed Him on earth, not fretfully or capriciously, but in
trustful, loving, willing obedience, as the flock follows the shepherd.
"I heard the voice of harpers harping with their harps: and they sung as it
were a new song before the throne: ... and no man could learn that song but
the hundred and forty and four thousand, which were redeemed from the
earth.... In their mouth was found no guile: for they are without fault
before the throne of God." Verses 2-5.
"And I John saw the Holy City, New Jerusalem, coming down from God out of
heaven, prepared as a bride adorned for her husband." "Her light was like
unto a stone most
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precious, even like a jasper stone, clear as crystal; and had a wall great
and high, and had twelve gates, and at the gates twelve angels, and names
written thereon, which are the names of the twelve tribes of the children of
Israel." "The twelve gates were twelve pearls; every several gate was of one
pearl: and the street of the city was pure gold, as it were transparent
glass. And I saw no temple therein: for the Lord God Almighty and the Lamb
are the temple of it." Revelation 21:2, 11, 12, 21, 22.
"And there shall be no more curse: but the throne of God and of the Lamb
shall be in it; and His servants shall serve Him: and they shall see His
face; and His name shall be in their foreheads. And there shall be no night
there; and they need no candle, neither light of the sun; for the Lord God
giveth them light." Revelation 22:3-5.
"He showed me a pure river of water of life, clear as crystal, proceeding
out of the throne of God and of the Lamb. In the midst of the street of it,
and on either side of the river, was there the tree of life, which bare
twelve manner of fruits, and yielded her fruit every month: and the leaves
of the tree were for the healing of the nations." "Blessed are they that do
His commandments, that they may have right to the tree of life, and may
enter in through the gates into the city." Verses 1, 2, 14.
"And I heard a great voice out of heaven saying,
"Behold, the tabernacle of God is with men,
And He will dwell with them,
And they shall be His people,
And God Himself shall be with them,
And be their God." Revelation 21:3.
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Chapter 58
The Church Triumphant
More than eighteen centuries have passed since the apostles rested from
their labors, but the history of their toils and sacrifices for Christ's
sake is still among the most precious treasures of the church. This history,
written under the direction of the Holy Spirit, was recorded in order that
by it the followers of Christ in every age might be impelled to greater zeal
and earnestness in the cause of the Saviour.
The commission that Christ gave to the disciples, they fulfilled. As these
messengers of the cross went forth to proclaim the gospel, there was such a
revelation of the glory of God as had never before been witnessed by mortal
man. By the co-operation of the divine Spirit, the apostles did a work that
shook the world. To every nation was the gospel carried in a single
generation.
Glorious were the results that attended the ministry of the chosen apostles
of Christ. At the beginning of their ministry some of them were unlearned
men, but their
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consecration to the cause of their Master was unreserved, and under His
instruction they gained a preparation for the great work committed to them.
Grace and truth reigned in their hearts, inspiring their motives and
controlling their actions. Their lives were hid with Christ in God, and self
was lost sight of, submerged in the depths of infinite love.
The disciples were men who knew how to speak and pray sincerely, men who
could take hold of the might of the Strength of Israel. How closely they
stood by the side of God, and bound their personal honor to His throne!
Jehovah was their God. His honor was their honor. His truth was their truth.
Any attack made upon the gospel was as if cutting deep into their souls, and
with every power of their being they battled for the cause of Christ. They
could hold forth the word of life because they had received the heavenly
anointing. They expected much, and therefore they attempted much. Christ had
revealed Himself to them, and to Him they looked for guidance. Their
understanding of truth and their power to withstand opposition were
proportionate to their conformity to God's will. Jesus Christ, the wisdom
and power of God, was the theme of every discourse. His name--the only name
given under heaven whereby men can be saved--was by them exalted. As they
proclaimed the completeness of Christ, the risen Saviour, their words moved
hearts, and men and women were won to the gospel. Multitudes who had reviled
the Saviour's name and despised His power now confessed themselves disciples
of the Crucified.
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Not in their own power did the apostles accomplish their mission, but in the
power of the living God. Their work was not easy. The opening labors of the
Christian church were attended by hardship and bitter grief. In their work
the disciples constantly encountered privation, calumny, and persecution;
but they counted not their lives dear unto themselves and rejoiced that they
were called to suffer for Christ. Irresolution, indecision, weakness of
purpose, found no place in their efforts. They were willing to spend and be
spent. The consciousness of the responsibility resting on them purified and
enriched their experience, and the grace of heaven was revealed in the
conquests they achieved for Christ. With the might of omnipotence God worked
through them to make the gospel triumphant.
Upon the foundation that Christ Himself had laid, the apostles built the
church of God. In the Scriptures the figure of the erection of a temple is
frequently used to illustrate the building of the church. Zechariah refers
to Christ as the Branch that should build the temple of the Lord. He speaks
of the Gentiles as helping in the work: "They that are far off shall come
and build in the temple of the Lord;" and Isaiah declares, "The sons of
strangers shall build up thy walls." Zechariah 6:12, 15; Isaiah 60:10.
Writing of the building of this temple, Peter says, "To whom coming, as unto
a living stone, disallowed indeed of men, but chosen of God, and precious,
ye also, as lively stones, are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus
Christ." 1 Peter 2:4, 5.
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In the quarry of the Jewish and the Gentile world the apostles labored,
bringing out stones to lay upon the foundation. In his letter to the
believers at Ephesus, Paul said, "Now therefore ye are no more strangers and
foreigners, but fellow citizens with the saints, and of the household of
God; and are built upon the foundation of the apostles and prophets, Jesus
Christ Himself being the Chief Cornerstone; in whom all the building fitly
framed together groweth unto an holy temple in the Lord: in whom ye also are
builded together for an habitation of God through the Spirit." Ephesians
2:19-22.
And to the Corinthians he wrote: "According to the grace of God which is
given unto me, as a wise master builder, I have laid the foundation, and
another buildeth thereon. But let every man take heed how he buildeth
thereupon. For other foundation can no man lay than that is laid, which is
Jesus Christ. Now if any man build upon this foundation gold, silver,
precious stones, wood, hay, stubble; every man's work shall be made
manifest: for the day shall declare it, because it shall be revealed by
fire; and the fire shall try every man's work of what sort it is."
1 Corinthians 3:10-13.
The apostles built upon a sure foundation, even the Rock of Ages. To this
foundation they brought the stones that they quarried from the world. Not
without hindrance did the builders labor. Their work was made exceedingly
difficult by the opposition of the enemies of Christ. They had to contend
against the bigotry, prejudice, and hatred of those who were building upon a
false foundation. Many
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who wrought as builders of the church could be likened to the builders of
the wall in Nehemiah's day, of whom it is written: "They which builded on
the wall, and they that bare burdens, with those that laded, everyone with
one of his hands wrought in the work, and with the other hand held a
weapon." Nehemiah 4:17.
Kings and governors, priests and rulers, sought to destroy the temple of
God. But in the face of imprisonment, torture, and death, faithful men
carried the work forward; and the structure grew, beautiful and symmetrical.
At times the workmen were almost blinded by the mists of superstition that
settled around them. At times they were almost overpowered by the violence
of their opponents. But with unfaltering faith and unfailing courage they
pressed on with the work.
One after another the foremost of the builders fell by the hand of the
enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded;
Peter was crucified; John was exiled. Yet the church grew. New workers took
the place of those who fell, and stone after stone was added to the
building. Thus slowly ascended the temple of the church of God.
Centuries of fierce persecution followed the establishment of the Christian
church, but there were never wanting men who counted the work of building
God's temple dearer than life itself. Of such it is written: "Others had
trial of cruel mockings and scourgings, yea, moreover of bonds and
imprisonment: they were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered
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about in sheepskins and goatskins; being destitute, afflicted, tormented;
(of whom the world was not worthy:) they wandered in deserts, and in
mountains, and in dens and caves of the earth." Hebrews 11:36-38.
The enemy of righteousness left nothing undone in his effort to stop the
work committed to the Lord's builders. But God "left not Himself without
witness." Acts 14:17. Workers were raised up who ably defended the faith
once delivered to the saints. History bears record to the fortitude and
heroism of these men. Like the apostles, many of them fell at their post,
but the building of the temple went steadily forward. The workmen were
slain, but the work advanced. The Waldenses, John Wycliffe, Huss and Jerome,
Martin Luther and Zwingli, Cranmer, Latimer, and Knox, the Huguenots, John
and Charles Wesley, and a host of others brought to the foundation material
that will endure throughout eternity. And in later years those who have so
nobly endeavored to promote the circulation of God's word, and those who by
their service in heathen lands have prepared the way for the proclamation of
the last great message-- these also have helped to rear the structure.
Through the ages that have passed since the days of the apostles, the
building of God's temple has never ceased. We may look back through the
centuries and see the living stones of which it is composed gleaming like
jets of light through the darkness of error and superstition. Throughout
eternity these precious jewels will shine with increasing luster, testifying
to the power of the truth of God. The flashing light
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of these polished stones reveals the strong contrast between light and
darkness, between the gold of truth and the dross of error.
Paul and the other apostles, and all the righteous who have lived since
then, have acted their part in the building of the temple. But the structure
is not yet complete. We who are living in this age have a work to do, a part
to act. We are to bring to the foundation material that will stand the test
of fire--gold, silver, and precious stones, "polished after the similitude
of a palace." Psalm 144:12. To those who thus build for God, Paul speaks
words of encouragement and warning: "If any man's work abide which he hath
built thereupon, he shall receive a reward. If any man's work shall be
burned, he shall suffer loss: but he himself shall be saved; yet so as by
fire." 1 Corinthians 3:14, 15. The Christian who faithfully presents the
word of life, leading men and women into the way of holiness and peace, is
bringing to the foundation material that will endure, and in the kingdom of
God he will be honored as a wise builder.
Of the apostles it is written, "They went forth, and preached everywhere,
the Lord working with them, and confirming the word with signs following."
Mark 16:20. As Christ sent forth His disciples, so today He sends forth the
members of His church. The same power that the apostles had is for them. If
they will make God their strength, He will work with them, and they shall
not labor in vain. Let them realize that the work in which they are engaged
is one upon which the Lord has placed His signet. God said to
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Jeremiah, "Say not, I am a child: for thou shalt go to all that I shall send
thee, and whatsoever I command thee thou shalt speak. Be not afraid of their
faces: for I am with thee to deliver thee." Then the Lord put forth His hand
and touched His servant's mouth, saying, "Behold, I have put My words in thy
mouth." Jeremiah 1:7-9. And He bids us go forth to speak the words He gives
us, feeling His holy touch upon our lips.
Christ has given to the church a sacred charge. Every member should be a
channel through which God can communicate to the world the treasures of His
grace, the unsearchable riches of Christ. There is nothing that the Saviour
desires so much as agents who will represent to the world His Spirit and His
character. There is nothing that the world needs so much as the
manifestation through humanity of the Saviour's love. All heaven is waiting
for men and women through whom God can reveal the power of Christianity.
The church is God's agency for the proclamation of truth, empowered by Him
to do a special work; and if she is loyal to Him, obedient to all His
commandments, there will dwell within her the excellency of divine grace. If
she will be true to her allegiance, if she will honor the Lord God of
Israel, there is no power that can stand against her.
Zeal for God and His cause moved the disciples to bear witness to the gospel
with mighty power. Should not a like zeal fire our hearts with a
determination to tell the story of redeeming love, of Christ and Him
crucified? It is the privilege of every Christian, not only to look for, but
to hasten the coming of the Saviour.
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If the church will put on the robe of Christ's righteousness, withdrawing
from all allegiance with the world, there is before her the dawn of a bright
and glorious day. God's promise to her will stand fast forever. He will make
her an eternal excellency, a joy of many generations. Truth, passing by
those who despise and reject it, will triumph. Although at times apparently
retarded, its progress has never been checked. When the message of God meets
with opposition, He gives it additional force, that it may exert greater
influence. Endowed with divine energy, it will cut its way through the
strongest barriers and triumph over every obstacle.
What sustained the Son of God during His life of toil and sacrifice? He saw
the results of the travail of His soul and was satisfied. Looking into
eternity, He beheld the happiness of those who through His humiliation had
received pardon and everlasting life. His ear caught the shout of the
redeemed. He heard the ransomed ones singing the song of Moses and the Lamb.
We may have a vision of the future, the blessedness of heaven. In the Bible
are revealed visions of the future glory, scenes pictured by the hand of
God, and these are dear to His church. By faith we may stand on the
threshold of the eternal city, and hear the gracious welcome given to those
who in this life co-operate with Christ, regarding it as an honor to suffer
for His sake. As the words are spoken, "Come, ye blessed of My Father," they
cast their crowns at the feet of the Redeemer, exclaiming, "Worthy is the
Lamb that was slain to receive power, and riches, and wisdom, and strength,
and honor, and glory, and blessing.
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. . Honor, and glory, and power, be unto Him that sitteth upon the throne,
and unto the Lamb for ever and ever." Matthew 25:34; Revelation 5:12, 13.
There the redeemed greet those who led them to the Saviour, and all unite in
praising Him who died that human beings might have the life that measures
with the life of God. The conflict is over. Tribulation and strife are at an
end. Songs of victory fill all heaven as the ransomed ones take up the
joyful strain, Worthy, worthy is the Lamb that was slain, and lives again, a
triumphant conqueror.
"I beheld, and, lo, a great multitude, which no man could number, of all
nations, and kindreds, and people, and tongues, stood before the throne, and
before the Lamb, clothed with white robes, and palms in their hands; and
cried with a loud voice, saying, Salvation to our God which sitteth upon the
throne, and unto the Lamb." Revelation 7:9, 10.
"These are they which came out of great tribulation, and have washed their
robes, and made them white in the blood of the Lamb. Therefore are they
before the throne of God, and serve Him day and night in His temple: and He
that sitteth on the throne shall dwell among them. They shall hunger no
more, neither thirst any more; neither shall the sun light on them, nor any
heat. For the Lamb which is in the midst of the throne shall feed them, and
shall lead them unto living fountains of waters: and God shall wipe away all
tears from their eyes." "And there shall be no more death, neither sorrow,
nor crying, neither shall there be any more pain: for the former things are
passed away." Revelation 7:14-17; 21:4.
