3 "But Saul laid waste the church, entering into every house, and haling men and women committed them to prison. 4 "They therefore that were scattered abroad went about 5 preaching the Word. And Philip went down to the city of 6 Samaria, and proclaimed unto them the Christ. And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which 7 he did. For from many of those which had unclean spirits, they came out, crying with a loud voice; and many that were 8 palsied, and that were lame, were healed. And there was much joy in that city. 9 "But there was a certain man, Simon by name, which beforetime in the city used sorcery, and amazed the people of 10 Samaria, giving out that himself was some great one; to whom 11 they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great. And they gave heed to him, because that of long time he had amazed 12 them with his sorceries. But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men 13 and women. And Simon also himself believed; and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed. 14 "Now when the apostles which were at Jerusalem heard that Samaria had received the Word of God, they sent unto 15 them Peter and John; who, when they were come down, 16 prayed for them, that they might receive the Holy Ghost. But as yet he was fallen upon none of them; only they had been 17 baptized into the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost."
Golden Text.—"Therefore they that were scattered abroad went every where preaching the Word." Verse 4.
SUGGESTIVE QUESTIONS.
(1) What was the course of Saul toward the church at Jerusalem? Verse 3. Note 1. (2) What was the result of this persecution? Verse 4. Note 2. (3) Where did Philip go? What did he do there? Verse 5. Note 3. (4) What was the effect of his preaching? Verse 6. (5) What was the nature of the miracles performed? Verse 7. (6) How did these things affect the people of the city? Verse 8. Note 4. (7) What noted man had been receiving attention in Samaria before Philip came? By what means did he gain influence? Verse 9. Note 5. (8) To what power did the people ascribe Simon's work? Verse 10. (9) What increased their regard for him? Verse 11. (10) What influence broke this spell? Verse 12. Note 6. (11) How was Simon himself affected? Verse 13. Note 7. (12) What did the apostles at Jerusalem do when they heard of the work in Samaria? Verse 14. Note 8. (13) What did these men do on arriving at Samaria? Verse 15. Note 9. (14) Why did they take this precaution? Verse 16. (15) What was the result of their prayers? Verse 17. Note 10.
NOTES.
1. This first general persecution of Christians was by the Jews. But for the unsettled condition of the Roman Government in that country, they could not have carried so high a hand. Pilate had been summoned to Rome for trial on charges preferred by them. Then the Emperor Tiberius died, and for a brief time the Jews had their own way in Jerusalem, and the Sanhedrin were not slow to take advantage of the situation.
2. The scattering abroad was overruled by the Lord for the advancement of the truth. Whereas the Jews meant to scatter and weaken the influence of the disciples, in the providence of God it became as the scattering, or sowing, of good seed that brought forth fruit abundantly.
3. Philip was another of the seven deacons who, like Stephen, was an active agent in spiritual work as well as in the temporal duties of his special office.
4. "Great Joy."—The Lord wonderfully blessed the preaching of Philip in Samaria, witnessing to the truth of his words in the practical help of those who were suffering in body or soul. That which had caused sorrow in Jerusalem had been the means of bringing joy to Samaria.
5. Verses 9 and 10 furnish conclusive evidence that men may be deluded by "sorcery" (or witchcraft, communication with evil spirits) into believing not only that the sorcerer, or medium, is "some great one," but is really the "power of God."
6. Satan had instigated the persecution in Jerusalem for the purpose of destroying the work of the Lord, and now the power of the Gospel was brought to bear upon Satanic delusion in Samaria. Satan had used the power of perverted civil government as his medium of attack, while the Lord used only the melting power of the Gospel of love; and the results show which is the more effectual force.
7. Simon was of those who "received the seed in stony places;" he was converted by the miracles, and the truth found a hard soil. Conversions on that basis must soon take deeper root or result in backsliding.
8. The help which came to Philip from Jerusalem was no doubt timely, for the responsibility of the situation was very great. Peter's bringing to light the true character of Simon was of the utmost importance.
9. The united prayers of Philip and the brethren who came to his assistance added much to the strength of the work. The fervent prayer of one righteous man availeth much (James 5:16) and the Lord is present by special promise where "two or three" are together in His name. So it proved in this instance.
10. There was good reason for special outpouring of the Holy Spirit at this time. The mass of the converts, like Simon, had believed because of the miracles they saw, and unless fortified by the power of the Spirit would, sooner or later, be drawn away by some other wonder-working power—perhaps to Simon himself.
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An Interesting Number
By Editor
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Earthquakes in Russia
By Editor
Only in God's vision can we see aright, and we can use His vision only by faith. Learn from His Word how to see.
Earthquakes in Russia.
Jutting into the west side of the southern part of the Caspian Sea, south of the Caucasus Mountains, is a rocky peninsula, upon which is the city of Baku. West of Baku about seventy-five miles is the town of Shamaka, or Shamanka, the center of the earthquake disturbance. For days the country has been shaking; the earth has opened great mouths, out of which have poured sulphurous flames, and into which buildings and people have fallen, until thirty-four villages, and four thousand houses have been destroyed, and two thousand people have perished, mostly women and children. The vividest imagination can not picture these scenes of terror. The old earth is "waxed old like a garment."
Sad News.
A telegram came to this office February 18, stating that the Battle Creek Sanitarium, so well known not only in this country, but throughout the world, was totally destroyed by fire, together with the hospital across the street. This without doubt was the best equipped sanitarium in the world. Every known and proved remedy was in use for the treatment of disease. There were present in the building about 400 guests, but all escaped without injury with the exception of a lady patient, who fell from the fire-escape, breaking her leg. She is reported in no danger. The fire department was unable to secure water to cope with the flames. The report placed the loss between $300,000 and $400,000; but this seems to us low. The insurance was $160,000. The aggregate loss in clothing and jewelry of the patients will amount to a large sum. Dr. J. H. Kellogg, the manager, was absent in the West at the time. The fire did its work in about two hours. Heroic work was done by the nurses. The room of every patient was visited three times before the building was abandoned to its fate. Occurring in the early morning, as it did, before the patients were dressed, it is remarkable that there was no loss of life. Despatches say that it will be immediately rebuilt. Our heartfelt sympathies are extended to the managers and all connected with it. May God's blessing rest upon them in this trial. Later reports say that one old gentleman, aged eighty-three, is missing, and is supposed to have perished. The Pacific Press Board of Directors wired expressions of sorrow, sympathy, and offer of help. Pray for the sufferers.
Release of Miss Stone.
Despatches from Paris, dated February 18, state that Miss Ellen M. Stone, missionary for twenty years in the Balkans, has been released by the brigands, by whom she was captured, with Madam Tsilka, a companion, July 3, 1901. She was held for a ransom of $110,000, but the brigands compromised for $65,000, the amount raised by private subscription. The Paris despatch states that the husband of Madame Tsilka, himself a preacher, has been arrested by the Turkish Government for complicity in the kidnapping of Miss Stone. However this may be, we rejoice in Miss Stone's release.
The Lenten season is on, during which for a period of forty days many persons will endeavor to live pious lives, and so atone for the rest of the year. One paper, and that a Presbyterian, says that it "should come to Christian people at this time as a benediction." Why more than other forty days of the year? Why limit God's abundant blessings, which are new every morning and ever fresh, to forty days of about the worst weather, in our northern clime, of the year? The same paper also tells us that "it is an undisputable fact that Lent is winning its way." " 'Tis true, and sorry 'tis tis true." It is a sign of backsliding, of certain conscious loss of the constant presence and power of Christ. It has ever been true that a backslidden church has multiplied her forms, her fasts, her days of observance, substituting her inconstant ways for the abiding ways of God. The Pentecostal church knew no Lenten season. It originated in the apostasy. The Reformation church knew no Lenten season; the whole year was a season of refreshing. To the professed Christians who are tired and drilled and fagged and worn out, whose life for ten months is utterly yielded to stocks and mines, to parties and plays, to eating and drinking, the Lenten season may come as a time of rest; but to the normal, living Christian it is no different from all the rest of the year. God is near, God is loving, God is mighty, at all times.
Seeking entertainment, or mere amusement, in the late hours of night is the devil's trap. Even late religious services, excepting on rare extraordinary occasions, are unprofitable. This principle is recognized, by comparison, in the Scriptures. Evil work is called the works of darkness (Rom 13:12; Eph. 5:11), and wicked people are said to walk in darkness (Prov. 2:13; Eccl. 2:14). The thief cometh in the night (1 Thess. 5:2), "and they that be drunken are drunken in the night" (verse 7). The people of God are "children of the day;" they "are not of the night, nor of darkness" (verse 5). Christ has called them "out of darkness into His marvelous light." 1 Peter 2:9. Satan works by the "power of darkness" (Luke 22:53), and Christ was arrested and condemned in the night. Peter says: "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." When do the lion and beasts of prey in general mostly seek their victims? is it not in the night? And when do people usually dread the possibility of molestation by evil persons? Is it not in the night? The more innocent beasts and the birds are quiet in the night, and wide awake by day. The grosser forms of sin and crime are peculiar to the night. All nature shows that the night is for rest and quiet; and if this rule were followed, men would be wiser, better, healthier, and happier.
Saul of Tarsus was intercepted by the Lord on the road to Damascus, whither the "exceeding mad" man was going in pursuit of his self-imposed task of doing "many things contrary to the name of Jesus of Nazareth." The Lord's sudden appearance smote him to the ground. Jesus was not designing to destroy him, or even to punish him, but to arrest his attention and show him a better way. It was the sharp contrast of light with darkness that gave the wayward servant such a shock. Saul was a servant of God, a "chosen vessel" set apart from his birth (Acts 9:15; Gal. 1:15); but he had been led out of the way by following the traditions of his fathers. So his Master just stopped him in the way in order to set him right. In Saul's case we have a worthy example of promptitude in accepting reproof and in obeying the light of truth. He says, "I was not disobedient unto the heavenly vision; but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." This is just the thing that the Lord requires of those servants who to-day "have a zeal of God, but not according to knowledge." He would have them turn from traditions, accept the light of truth, get out of deeply-beaten ruts, and carry the Gospel to the world.
The Bound Volume of OUR LITTLE FRIEND, Vol. XI., 424 pp., strongly bound in rich cloth; price $1.00, post-paid. Pacific Press Publishing Co., Oakland, Cal. Here, in permanent form, are gathered together hundreds of helpful lessons for the family, which the wise parent can make of incalculable worth in the early education of the children. Do you wish to make a pleasing and valuable present to some child who has not had the blessings of the Sabbath-school? You can do nothing better than to put into the hands of such this volume with its helpful Scriptural lessons, telling of God's goodness and love; its touching and carefully-chosen stories of real Christian life; and in addition to that its 52 regular Sabbath-school lessons. Many of those who have taken this paper during the year will be glad to have the bound volume to preserve for the children these lessons in character-building.
The increase of Protestantism in France, according to the Literary Digest, has led M. Ernest Renauld, aided by prominent officials in the State and army, with a capital of 300,000 francs, to start a new periodical for the purpose of combating Protestantism. The initial number says:—
For twenty-five years, some sixty thousand Protestants have domineered over thirty-six million Catholics. All the statesmen who have ruled this country during the past quarter of a century have been under Protestant influences. We are tired of being so oppressed, the persecuted, the conquered.
The name of this paper is the Deliverance, but is not France a Republican government? It is not that the Protestantism of France is too much, but it is well to remember that Roman Catholics call everything opposed to Catholicism Protestantism. A great deal of the so-called Protestantism is infidelity.
How much irrelevant talk there is over the question, Which is the superior being, Which is the head, man or woman? A good place of information is the primal record. When God made man, He said, "It is not good that the man should be alone; I will make him an help meet." This is not "helpmeet," one word, as it is usually pronounced, but two words. A help meet (a help proper) for him, a fitting companion, so not from man's feet, lest he should consider her a subordinate and tyrannize over her, not from man's head, lest she should consider herself superior, but from his side, near his heart, God took from man flesh and bone, formed woman, and gave her to man as a fitting life mate. Let them so remain.
Not in America Alone.
In another column is quoted the view of an English labor-leader concerning the future strife between capital and labor in America. He sees only a fearful conflict in this land. But let no one solace themselves over the thought that the trouble will be local. The American trusts are becoming world trusts. The power to influence legislatures and governments will be world-wide. The dominance over organized labor will extend with the trust; and when the strife does come, it will be confined to no one country or continent; it will be world-wide.
The religious condition of the metropolis of our country, judging from the house-of-worship viewpoint, does not argue strongly for increasing religion, but rather the contrary. For instance, Dr. Henry A. Stimson, in a recent address before the National City Evangelization Union, points out that in 1830 New York had 109 churches, one to every 1,800 people. In 1902 there are 1,000 churches, one to every 3,800 people. Two assembly districts near Manhattan have but one church for every 6,000 inhabitants.
