Signs of the Times, Vol. 4, No. 48. (12/19/1878)

Signs of the Times

Dec 19, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Dec 19, 1878

General Articles.

By Ellen G. White

THE MINISTRY OF PAUL.

BY MRS. E. G. WHITE.

THE Redeemer of the world does not sanction experience and exercise in religious matters independent of his organized and acknowledged church. Many have an idea that they are responsible to Christ alone for their light and experience, independent of his recognized followers on earth. But in the history of the conversion of Saul important principles are given us which we should ever bear in mind. He was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to "a chosen vessel" unto him; yet he does not personally impart to him the lessons of truth. He arrests his course and convicts him; but when asked by him, "What wilt thou have me to do?" the Saviour places him in connection with his church, and lets it direct him what to do.

Jesus is the friend of sinners; his heart is touched by their woe; he has all power, both in heaven and upon earth; but he respects the means which 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.

Saul becomes a learner of the disciples. In the light of the law he sees himself a sinner. He sees that Jesus, whom in his ignorance he had considered an impostor, is the author and foundation of the religion of God's people from the days of Adam; the finisher of the faith now so clear to his enlightened vision; the vindicator of the truth, and the fulfiller of the prophecies. He had regarded Jesus as making of none effect the law of God; but when his spiritual vision was touched by the finger of God, he learned that Christ was the originator of the entire Jewish system of sacrifices; that he came into the world for the express purpose of vindicating his Father's law; and that in his death the typical law had met its antitype. By the light of the moral law, which he had believed himself to be zealously keeping, Saul saw himself a sinner of sinners. He repented, that is, died to sin, became obedient to the law of God, had faith in Jesus Christ as his Saviour, was baptized, and preached Jesus as earnestly and zealously as he had once denounced him.

Saul was a learned teacher in Israel; but, while in the midst of his blind error and prejudice, Christ reveals himself to him, and then places him in communication with his church, which is the light of the world. In this case Ananias represents Christ, and also represents Christ's ministers upon 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, praying in Christ's name, Saul receives the Holy Ghost. All is done in the name and by the authority of Christ; but the church is the channel of communication.

Paul was baptized by Ananias in the river of Damascus. He was then strengthened by food, and immediately began to preach Jesus to the believers in the city, the very ones whom he had set out from Jerusalem with the purpose of destroying. He also taught in the synagogues that Jesus who had been put to death was indeed the Son of God. His arguments from prophecy were so conclusive, and his efforts were so attended by the power of God, that the opposing Jews were confounded and unable to answer him. Paul's Rabbinical and Pharisaic education was now to be used to good account in preaching the gospel, and in sustaining the cause he had once used every effort to destroy.

The Jews were thoroughly surprised and confounded by the conversion of Paul. They were aware of his position at Jerusalem, and knew what was his principal errand to Damascus, and that he was armed with a commission from the high priest that authorized him to take the believers in Jesus, and to send them as prisoners to Jerusalem; yet now they beheld him preaching the gospel of Jesus, strengthening those who were already its disciples, and continually making new converts to the faith he had once so zealously opposed. Paul demonstrated to all who heard him that his change of faith was not from impulse nor fanaticism, but was brought about by overwhelming evidence.

As he labored in the synagogues his faith grew stronger; his zeal in maintaining that Jesus was the Son of God increased, in the face of the fierce opposition of the Jews. He could not remain long in Damascus, for after the Jews had recovered from their surprise at his wonderful conversion and subsequent labors, they turned resolutely from the overwhelming evidence thus brought to bear in favor of the doctrine of Christ. Their astonishment at the conversion of Paul was changed into an intense hatred of him like unto that which they had manifested against Jesus.

Paul's life was in peril, and he received a commission from God to leave Damascus for a time. He went into Arabia; and there, in comparative solitude, he had ample opportunity for communion with God, and for contemplation. He wished to be alone with God, to search his own heart, to deepen his repentance, and to prepare himself by prayer and study to engage in a work which appeared to him too great and too important for him to undertake. He was an apostle, not chosen of men, but chosen of God, and his work was plainly stated to be among the Gentiles.

While in Arabia he did not communicate with the apostles; he sought God earnestly with all his heart, determining not to rest till he knew for a certainty that his repentance was accepted, and his great sin pardoned. He would not give up the conflict until he had the assurance that Jesus would be with him in his coming ministry. He was ever to carry about with him in the body the marks of Christ's glory, in his eyes, which had been blinded by the heavenly light, and he desired also to bear with him constantly the assurance of Christ's sustaining grace. Paul came in close connection with heaven, and Jesus communed with him, and established him in his faith, bestowing upon him his wisdom and grace.

Paul now returned to Damascus, and preached boldly in the name of Jesus. The Jews could not withstand the wisdom of his arguments, and they therefore counseled together to silence his voice by force—the only argument left to a sinking cause. They decided to assassinate him. The apostle was made acquainted with their purpose. The gates of the city were vigilantly guarded day and night, to cut off his escape. The anxiety of the disciples drew them to God in prayer; there was little sleeping among them, as they were busy in devising ways and means for the escape of the chosen apostle. Finally they conceived a plan by which he was let down from a window, and lowered over the wall in a basket at night. In this humiliating manner Paul made his escape from Damascus.

He now proceeded to Jerusalem, wishing to become acquainted with the apostles there, and especially with Peter. He was very anxious to meet the Galilean fisherman who had lived, and prayed, and conversed with Christ upon earth. It was with a yearning heart that he desired to meet the chief apostles. As Paul entered Jerusalem, he regarded with changed views the city and the temple. He now knew that the retributive judgment of God was hanging over them.

The grief and anger of the Jews because of the conversion of Paul knew no bounds. But he was firm as a rock, and flattered himself that when he related his wonderful experience to his friends, they would change their faith as he had done, and believe on Jesus. He had been strictly conscientious in his opposition to Christ and his followers, and when he was arrested and convicted of his sin, he immediately forsook his evil ways, and professed the faith of Jesus. He now fully believed that when his friends and former associates heard the circumstances of his marvelous conversion, and saw how he was changed from the proud Pharisee who persecuted and delivered unto death those who believed in Jesus as the Son of God, they would also become convicted of their error, and join the ranks of the believers.

He attempted to join himself to his brethren, the disciples; but great was his grief and disappointment when he found that they would not receive him as one of their number. They remembered his former persecutions, and suspected him of acting a part to deceive and destroy them. True, they had heard of his wonderful conversion, but as he had immediately retired into Arabia, and they had heard nothing definite of him farther, they had not credited the rumor of his great change.

Barnabas, who had liberally contributed his money to sustain the cause of Christ, and to relieve the necessities of the poor, had been acquainted with Paul when he opposed the believers. He now came forward and renewed that acquaintance, heard the testimony of Paul in regard to his miraculous conversion, and his experience from that time. He fully believed and received Paul, took him by the hand and led him into the presence of the apostles. He related his experience which he had just heard—that Jesus had personally appeared to Paul while on his way to Damascus; that he had talked with him; that Paul had recovered his sight in answer to the prayers of Ananias, and had afterward maintained in the synagogues of the city that Jesus was the Son of God.

The apostles no longer hesitated; they could not withstand God. Peter and James, who at that time were the only apostles in Jerusalem, gave the right hand of fellowship to the once fierce persecutor of their faith; and he was now as much beloved and respected as he had formerly been feared and avoided. Here the two grand characters of the new faith met—Peter, one of the chosen companions of Christ while he was upon earth, and Paul, a Pharisee, who, since the ascension of Jesus, met him face to face, and had talked with him, and had also seen him in vision, and the nature of his work in heaven.

This first interview was of great consequence to both these apostles, but it was of short duration, for Paul was eager to get about his Master's business. Soon the voice which had so earnestly disputed with Stephen was heard in the same synagogue fearlessly proclaiming that Jesus was the Son of God—advocating the same cause that Stephen had died to vindicate. He related his own wonderful experience, and with a heart filled with yearning for his brethren and former associates, presented the evidences from prophecy, as Stephen had done, that Jesus, who had been crucified, was the Son of God.

But Paul had miscalculated the spirit of his Jewish brethren. The same fury that had burst forth upon Stephen was visited upon himself. He saw that he must separate from his brethren, and sorrow filled his heart. He would willingly have yielded up his life, if by that means they might have been brought to a knowledge of the truth. The Jews began to lay plans to take his life, and the disciples urged him to leave Jerusalem; but he lingered, unwilling to leave the place, and anxious to labor a little longer for his Jewish brethren. He had taken so active a part in the martyrdom of Stephen that he was deeply anxious to wipe out the stain by boldly vindicating the truth which had cost Stephen his life. It looked to him like cowardice to flee from Jerusalem.

While Paul, braving all the consequences of such a step, was praying earnestly to God in the temple, the Saviour appeared to him in vision, saying, "Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me." Paul even then hesitated to leave Jerusalem without convincing the obstinate Jews of the truth of his faith; he thought that, even if his life should be sacrificed for the truth, it would not more than settle the fearful account which he held against himself for the death of Stephen. He answered, "Lord, they know that I imprisoned and beat in every synagogue that believed on thee. And when the blood of thy martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him." But the reply was more decided than before: "Depart; for I will send thee far hence unto the Gentiles."

When the brethren learned of the vision of Paul, and the care which God had over him, their anxiety on his behalf was increased; for they realized that he was indeed a chosen vessel of the Lord to bear the truth to the Gentiles. They hastened his secret escape from Jerusalem, for fear of his assassination by the Jews. 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.

The Holy Name of Jesus.

THERE are names we murmur softly, Ever with the same pure joy, Which no absence can embitter, No more ardent love destroy— Sainted names of sire and mother, Sounding on the troubled soul Like the angels' thrilling cadence As we near the eternal goal.

There are names we utter sadly As we gaze upon our dead, Or with faithful love's devotion, Scatter flowers above their bed— Names that sound like pealing anthems From eternity's white shore, Telling of the endless morrow, Where we'll meet to part no more.

There are names we think of, never Breathing their sad sound aloud, Shrinking when some heedless stranger Speaks them 'mid the thoughtless crowd— Names that once, like heaven's sunshine, Could the brightest joy impart, But, like festering Upas shadows, Darken now around the heart.

There's one Name replete with gladness, Varied tho' our moods may be, Gleaming like a glint of sunlight O'er our passion's stormy sea, Falling like a healing balsam On the open wounds of grief, Pouring o'er the earthworn spirit Copious fountains of relief.

Who, when pressed neath care and sorrow Heavier than man's strength could bear, Did not call to thee for comfort In a wild yet humble prayer? Gentle when we meet with harshness, Constant when all else depart, Faithful when our friends deceive us, Seeking nothing but our heart.

Name more dear than any other! Joy all earthly joys above! Beauty all earth's sons surpassing! Love beyond all other love! Wealth and beauty, joy and pleasure, Endless bliss and deathless fame— If we sigh for these they're hidden, Jesus, in thy Holy Name!

Strong Believers.

By Eclectic Review

LUTHER was a tower of strength because his whole trust was in the Lord. Baxter was a burning flame because he lived hard by the mercy-seat, whereon the glory dwelt between the cherubim. Whitefield was "the voice of one crying in the wilderness" because, like John, his cry was, "Behold the Lamb of God!" Chalmers foamed like a cataract because the deep rapids came rushing down upon him from the everlasting mountains. Hall's words were molten in the furnace where his faith was tried with fire. These were great preachers because they were strong believers; and they were strong because they loved the truth, kept their hearts with all diligence, and walked in the light of heaven. There is no age in which such preachers would not have power.

When Was the Bible Written?

By Dudley Marvin Canright

CHRISTIANS claim that the New Testament was written about eighteen hundred years ago, by the disciples of Jesus Christ, who were personally acquainted with him; and that the Old Testament was written in Hebrew by the Jews several hundred years before that time. While infidels do not pretend seriously to dispute this, they often put on a look of great wisdom, and raise many doubts concerning it. They say, "Who knows that this is so? Where is the proof of it?" Some suggest that King James was the one who first collected the books of the Bible; others say that Constantine did it, while others say that there is nothing certain about it anyway. But it will be noticed that the wisest of them never dare argue the question with another; they never pretend to show who did write these books, nor just when they were written. We might leave the question right here, and demand of them to prove that these books were not written at the time and by the persons claimed by Christians. But we should have to wait forever. They will never attempt it.

We shall now show the reader that there is most overwhelming testimony conclusively proving that the Bible was written at the time claimed by Christians, and by the very men claimed by them to have written it. Our motto is, one thing at a time, and the nearest one first. We will begin then, with an undeniable fact:—

The Bible exists to-day. It lies upon our tables; it is read in our Sabbath-schools, and is preached from every week in thousands of pulpits. You can buy it in any book-store throughout the world. Who will deny these facts? No one. But further, the Bible not only exists to-day in the English language, but it is translated into over two hundred and fifty different languages, including all the great languages of the world. But more than that, all the great, leading civilized nations of this age not only receive it as the word of God, but have largely founded their laws upon its teaching. This is true of the United States, of England, of Germany, of France, of Russia, etc. There are about four hundred million people to-day who receive and believe this book. "Is there any other book so generally read, so greatly beloved, so zealously photographed, so widely diffused, so uniform in its results, and so powerful and blessed in its influences? Do you know any? If you cannot name any book which in these respects equals the Bible, then it stands out clear and distinct, and separate from all other authorship; and with an increased emphasis comes our question: 'Who wrote it?'"

Reader, is it not worth our while to carefully inquire where such a wonderful book as this came from? Let us go back a little farther in the history of the world. John Wesley, of whom everybody has heard as being a strong believer in this book, and a great Christian preacher, lived about one hundred years ago. Did he not make the Bible? No; because his father had it when he was a child, and out of it his mother taught him when he sat upon her knee. Wesley was the father of the Methodist church, but the Episcopal church existed two hundred years before John Wesley's time, and it had the very Bible which Wesley used. So we must go still farther back to find its origin.

Going back, then, about three hundred years, to the time of King James, of England, we find that by his authority some forty-seven learned men were selected to translate the Bible into English. This reminds me that I have heard infidels state that King James was the man who first had the books of the Bible collected into one book and translated into English. Any intelligent reader would laugh at such a foolish claim. See how easily its absurdity can be shown. This same Bible was translated into the English language back, far back, of that, by Wycliffe, more than three hundred years before King James' time. So King James was not the author of the Bible, nor the one who first collected its books or translated it into English.

Some three hundred and fifty years ago, Martin Luther translated that same Bible into the German language. Luther found it printed in the Latin language; and it was by the reading of this book that he was converted to God. Nor was it a rare or new volume in Luther's day. Far from it. At that period it was scattered nearly all over the known world, and was implicitly believed by the leading civilized nations of the earth, as it is to-day. There were many millions of Catholics, and they all received it; and so there were millions of Greeks, who received it. Besides this, they all received it into scores of different languages, and circulated in many lands.

Ancient Manuscripts of the Bible. Another proof that the Bible was written many hundred years ago is found in the fact that we now "have nine hundred and seventy-two entire manuscripts of the different volumes of the Greek Testament, of which forty-seven are more than one thousand years old." Among these is the Alexandrian manuscript, written about A. D. 325; the Vatican manuscript, written about A. D. 300; the Sinaitic manuscript, written at least as early as either of the other two; the Ephraim manuscript, about A. D. 350; and the Beza manuscript, written about A. D. 490.

"Here, then, we have accessible to us five manuscript copies of the Greek Testament, the most recent more than twelve hundred years old, and the most ancient reaching to an age of fifteen centuries. The proudest and most costly architectural structures of men have within that period either crumbled and moldered away, or become obsolete and unfit for their original use, though built of the most solid materials and put together with the utmost care; while we of this age can read the same fragile page of books which were in the hands of men forty-five or fifty generations before us."

"It is about two hundred years from the death of the apostle John to the first full manuscript of the whole New Testament, though we have fragments and quotations from the very earliest periods, from the time of the apostle John himself." It is absolutely certain, then, that the very last of the books of the Bible were written, and in general circulation, and were read throughout all the churches, as early as fifteen hundred years ago.

This takes us back to the middle of the fourth century, or to A. D. 350. Here we might quote numerous celebrated authors of that very period, who not only mentioned the Bible, and quoted copiously from it, but wrote commentaries upon it. Thus did the celebrated scholar Jerome, who was born A. D. 330 and died A. D. 420, one of the most learned of the church fathers, particularly in everything pertaining to the Bible. His greatest work was the revision of the common Latin translation of the Bible, called the Vulgate. Besides this he wrote prefaces for the several books of Scripture, containing all that could be ascertained concerning the authors, times of writing, etc. He dwelt a long time in Palestine, the very place where Jesus and the apostles lived and taught. He gives a catalogue of the books of the New Testament in which he mentions the same books which we now have. The old Bible, then, was not new at that date.

Passing over many witnesses which we might introduce, let us go back a little farther, to another important era, to the Council of Nice, A. D. 325. This is one of the most noted eras in the history of the church or of the world. It was just the time when the paganism of the Roman empire gave way before the triumphant progress of Christianity, after a struggle of three hundred years. Constantine, the Roman emperor, had publicly indorsed Christianity just previous to this epoch. A great council of bishops, priests, and leading ministers of the world, was convened at Nice. Three hundred and eighteen bishops of all nations, from Spain to Persia, were gathered here. The Emperor Constantine presided in person. Many days were spent in earnestly discussing the doctrine of the trinity, and other matters pertaining to Christianity. The list of the books of the Bible was carefully examined by this council, and again published to the world. "Ah," says the infidel, "that is probably the time the Bible was made. Here is the origin of Christianity, or at least this is the council which decided what books should be received as Scripture, and what should not." But there is not a word of truth in either of these assertions. Let us look at the facts:—

"There did exist then, undeniably, in the year 325, large numbers of Christian churches in the Roman empire, sufficiently numerous to make it politic, in the opinion of infidels, for a candidate for the empire to profess Christianity; sufficiently powerful to secure his success, notwithstanding the desperate struggles of the heathen party; and sufficiently religious, or, if you like, superstitious, to make it politic for an emperor and his politicians to give up the senate, the court, the camp, the chase, the theater, and weary themselves with long prayers and longer speeches of preachers about Bible religion. Now that is certainly a remarkable fact, and all the more remarkable if we now inquire, How came it so? for these men, preachers, prince, and people, were brought to worship Jupiter and the thirty thousand gods of Olympus, after the heathen fashion, and leave the care of religion to heathen priests, who never troubled their beads about books or doctrines after they had offered their sacrifices. In all the records of the world, there is no instance of a general council of heathen priests to settle the religion of their people. How happens it, then, that the human race has of a sudden waked up to such a strange sense of the folly of idolatry and the value of religion? The Council of Nice and the Emperor Constantine making a Bible, is a proof of a wonderful revolution in the world's religion—a phenomenon far more surprising than if the Secretary of State, and the Senate, and the President should leave the Capitol and post off to Boston, to attend the meetings of a Methodist Conference assembled to make a hymn book. Now, what is the cause of this remarkable conversion of prince, priests, and people? How did they all get religion? How did they get it so suddenly and denly? How did they get so much of it?"

"The infidel gives no answer, except to tell us that the austerity, purity, and zeal of the first Christians, their good discipline, their belief in the resurrection of the body, and the general judgment, and their persuasion that Christ and his apostles wrought miracles, had made a great many converts." [Gibbon.] This is just as if I inquired how a great fire originated, and you should tell me that it burned fast because it was very hot. What I want to know is, how it happened that these licentious Greeks, and Romans, and Asiatics became austere and pure, —how these frivolous philosophers suddenly became so zealous about religion—what implanted the belief of the resurrection of the body, and the judgment, in the skeptical minds of these heathen scoffers—and how did the pagans of Italy, Egypt, Spain, Germany, Britian, come to believe in the miracles of one who lived hundreds of years before, and thousands of miles away, to care a straw whether the written accounts of them were true or false? According to the infidel account, the Council of Nice and the Emperor Constantine's Bible-making is a most extraordinary business—a phenomenon without any natural cause, and they will allow no supernatural—a greater miracle than any recorded in the Bible.

"If we inquire, however, of the parties attending that council, what the state of the case is, we shall learn that they believed—whether truly or erroneously we are not now inquiring, but they believed—that a teacher sent from God had appeared in Palestine two hundred and ninety years before, and had taught this religion which they had embraced."

But a difference of opinion had grown up as to the exact nature of this teacher in whom they believed; whether he were an angel from heaven, or God himself. They assembled to discuss this solemn question, and "through the whole of the discussions, both sides appealed to the writings of the apostles, as being then well known, and of unquestioned authority with every one who held the Christian name. These facts, being utterly indisputable, are acknowledged by all persons, infidel or Christian, at all acquainted with history."

"Here, then, we have the books of the New Testament at the Council of Nice well known to the whole world; and the council, so far from giving any authority to them, bowing to theirs—both Arian and Orthodox, with one consent acknowledging that the whole Christian world received them as the writings of the apostles of Christ. There were venerable men of fourscore and ten at that council; if these books had been first introduced in their lifetime, they must have known it. There were men there whose parents had heard the Scriptures read in church from their childhood, and so could not be imposed upon with a new Bible. The New Testament could not be less than three generations old, else one or other of the disputants would have exposed the novelty of its introduction from his own information. The Council of Nice, then, did not make the New Testament. It was a book well known, ancient, and of undoubted authority among all Christians, ages before that council. The existence of New Testament Scriptures, then, ages before the Council of Nice, is a great fact."

We will have more to say on this point hereafter. D. M. CANRIGHT. Dunkirk, O., December 5.

Continue reading: Historical Notes on the Prophecies