| The Spirit of Prophecy, Vol. 3. E.G. White 1878 | The Life and Epistles of the Apostle Paul. Conybeare & Howson 1852 |
| [295] Saul, who had distinguished himself as a zealous opponent... took a leading part against Stephen.... He brought the weight of eloquence and the logic of the Rabbis to bear. | [72] Saul of Tarsus, already distinguished by his zeal... bore a leading part in the discussions ... in all the energy of vigorous manhood ... and ... logic of the rabbis. |
| [295] He believed in the God of Abraham, Isaac, and Jacob, and was fully established in regard to the privileges of the Jews; but his faith was broad, and he knew the time had come when the true believers should worship not alone in temples made with hands; but, throughout the world, men might worship God in Spirit and in truth. | [73] Not doubting the divinity of the Mosaic economy, and not faithless to the God of Abraham, Isaac, and Jacob, he yet saw that the time was coming – yea, then was – when the “true worshippers” should worship him not in the temple only or in any one sacred spot, but everywhere throughout the earth, in spirit and in truth. |
| [296] As Stephen stood face to face with his judges, to answer to the crime of blasphemy, a holy radiance shone upon his countenance. “And all ... saw his face as it had been the face of an angel.” Those who exalted Moses might have seen in the face of the prisoner the same holy, light which radiated the face of that ancient prophet. The shekinah was a spectacle which they would never again witness in the temple whose glory had departed forever. Many who beheld the lighted countenance of Stephen trembled and veiled their faces. | [74] The eyes of all were fixed upon his countenance ... with a supernatural radiance and serenity. ... “They saw his face as it had been that of an angel.” The judges ... might have remembered the shining on the face of Moses, and trembled... instead of ... the faded glories of the second temple ... they might have recognized in the spectacle before them the Shechinah. |
| [296] Stephen was questioned as to the truth of the charges against him, and took up his defense in a clear thrilling voice that rang through the council hall. 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 began with Abraham, and traced down through history from generation to generation, going through all the national records of Israel to Solomon, taking up the most impressive points to vindicate his case. He showed that God commended the faith of Abraham, which claimed the land of promise, though he owned no foot of land. He dwelt especially upon Moses. | [74] And then Stephen answered, and his clear voice was heard in the silent council-hall as he went through the history of the chosen people, proving his own deep faith in the sacred ness of the Jewish economy, but suggesting here and there that spiritual interpretation of it which had always been the true one, and the truth of which was now to be made manifest to all. He began, with a wise discretion, from the call of Abraham, and travelled historically in his argument through all ... those points which made for his own cause. He showed that God’s blessing rested on the faith of Abraham, though he had “not so much as to set his foot on” in the land of promise. |
| [297] He repeated the words of Moses... He presented distinctly before them that the sin of Israel was in not heeding the voice of the angel... He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which they trusted for salvation had not been able to preserve Israel from idolatry. ... He referred to the building of the temple by Solomon ... and to the words of Isaiah... The place of God’s highest worship was in Heaven. | [75] He dwelt in detail on the lawgiver in such a way as to show his own unquestionable orthodoxy ... and reminded his hearers that the Law, in which they trusted, had not kept their forefathers from idolatry. ... And so he passed on to the temple ... of Solomon ... of the prophet Isaiah, who denied that any temple “made with hands” could be the place of God’s highest worship. |
| [298] The priest rent his robe. This act was... a signal... In the midst of his sermon, he concluded ... breaking away ... and turning upon his infuriated judges. The scene about him faded from his vision; the gates of Heaven were ajar, and Stephen, looking in, saw the glory of the courts of God, and Christ, as if just risen from his throne, standing ready to sustain his servant, who was about to suffer martyrdom for his name. | [76] The rebuke which Stephen ... broke away from ... was the signal for a general outburst. ... The scene before his eyes was no longer the council-hall at Jerusalem and the circle of infuriated judges, but he gazed up ... and saw Jesus, in whose righteous cause he was about to die. Here alone he is said to be standing. It is as if (according to Chrysostom’s beautiful thought) he had risen from his throne to succor his persecuted servant and to receive him to himself. |
| [306] Of a similar character, though in a different direction, was the zeal of James and John, when they would have called down fire from heaven to consume those who slighted and scorned their Master. | [86–7] The zeal which burnt in him was that of James and John before their illumination, when they wished to call down fire from heaven... |
| [307] The scene was one of the greatest confusion. The companions of Saul were stricken with terror, and almost blinded by the intensity of the light. They heard the voice, out saw no one, and to them all was unintelligible and mysterious. But Saul, lying prostrate upon the ground, understood the words that were spoken, and saw clearly before him the Son of God. | [90] The whole scene was evidently one of the utmost confusion, and the accounts are such as to express in the most striking manner the bewilderment and alarm of the travellers. But while the others were stunned, stupefied, and confused, a clear light Ьгоке terribly on the soul of one of those who were prostrated on the ground. A voice spoke ... to him which to the rest was a sound mysterious and indistinct. He heard what they did not hear. ... He heard the voice of the Son of God. ... He saw Jesus, whom he was persecuting... |
| [308] No doubt entered the mind of Saul that this was the veritable Jesus of Nazareth who spoke to him. | [92] No human instrumentality intervened to throw the slightest doubt upon the reality of the communication between Christ himself and the apostle... |
| [310] How different from what he had anticipated was his entrance into that city ... expecting ... applause be cause of ... the great zeal ... he had manifested in searching out the believers, to carry them as captives to Jerusalem ... and to send them as prisoners. [311] But how changed was the scene from that which he had anticipated! ... Instead ... he was himself virtually a prisoner ... dependent upon the guidance of his companions ... helpless, and tortured by remorse. | [93] Thus entered Saul in to Damascus – not, as he had expected, to triumph in an enterprise on which his soul was set... to enter into houses and carry off prisoners to Jerusalem – but he passed, himself like a prisoner ... led by the hands of others. |
| [311] He was ... solitary and alone. ...He passed three days in perfect blindness. ... With bitterness he remembered Stephen. ... He thought with horror of his own guilt... | [93] Three days of blindness continued. ... The conflict of Saul’s feelings was so great, and his remorse so piercing and so deep ... that he neither ate nor drank. |
| [311] He was in lonely seclusion; he had no communication with the church, for they had been warned of the purpose of his journey to Damascus by the believers in Jerusalem; and they believed that he was acting apart... [312] Those three days were like three years to the blind and conscience-smitten Jew. He was no novice in the Scriptures, and in his darkness and solitude he recalled the passages which referred to the Messiah , and traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. | [93] He could have no communion with the Christians, for they had been terrified by the news of his approach. ... The recollections of his early years, the passages of the ancient Scriptures which he had never understood – the thought of his own cruelty and violence, – the memory of the last looks of Stephen, – all these crowded into his mind, and made the three days equal to long years of repentance. |
| [317] 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... He also taught in the synagogues that Jesus ... was indeed the Son of God. | [95] He was baptized [in] “the rivers of Damascus?’ ... His body was strengthened with food... He “straight away preached in the synagogues” ... that Jesus was “the Son of God.” |
| [317] 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 ... as prisoners. ... Paul demonstrated to all who heard him that his change of faith was not from impulse nor fanaticism. [318] As he labored ... his faith grew stronger; his zeal in maintaining that Jesu s was the Son of God increased. | [95] The Jews were astounded, They knew what he had been at Jerusalem. They knew why he had come to Damascus. And now they saw him ... utterly discarding the “commission of the high priests” ... the authority of his journey. [96] Yet it was evident that his conduct was not the result of a wayward and irregular impulse. His convictions never hesitated, his energy grew continually stronger. |
| [318] After the Jews had recovered from their surprise at his wonderful conversion and subsequent labors ... their astonishment ... changed into an intense hatred. He [Paul] 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.... He was an apostle, not chosen of men, but chosen of God, and his work was plainly stated to be among the Gentiles. | [96] The fury of the Jews when they recovered from their first surprise must have been excited to the utmost pitch, and they would soon have received a new commissioner from Jerusalem armed with full powers to supersede and punish one whom they must have regarded as the most faithless of apostates. Saul ... went into Arabia... [97] Either ... he went to preach the gospel... or he went for the purpose of contemplation and solitary communion with God, to deepen his repentance and fortify his soul with prayer... He was an apostle “not of men, neither by man?’ and the Divine Will was “to work among the Gentiles by his ministry.” |
| [319] 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. ... In this humiliating manner Paul made his escape from Damascus. | [99] Saul had “returned to Damascus, preaching boldly in the name of Jesus.” The Jews, being no longer able to meet him in controversy, resorted to that which is the last argument of a desperate cause: they resolved to assassinate him. Saul became acquainted with the conspiracy. ... [100] There was something of humiliation in this mode of escape [from] Damascus. |
| [319] 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 fishermen who had lived, and prayed, and con versed with Christ upon earth. It was with a yearning heart that he desired to meet the chief of 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. | [100] He turned his steps towards Jerusalem. His motive for the journey, as he tells us in the Epistle to the Galatians, was a desire to become acquainted with Peter. ... But he must have heard much from the Christians at Damascus of the Galilean fisherman. Can we wonder that he should desire to see the chief of the Twelve... who had long on earth been the constant companion of his Lord? How changed was everything since he had last travelled... |
| [320] 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 of Christ and his followers, and when he was arrested and convicted of his sin, he immediately forsook his evil ways. ... He now fully believed that when his friends and former associates heard the circumstances of his marvelous conversion, and saw how changed he was from the proud Pharisee ... they would also become convicted of their error, and join the ranks of the believers. | [101] Yet not without grief could he look upon that city ... over which he now knew that the judgment of God was impending. ... The grief ... the fury ... all this, he knew, was before him. The sanguine hopes... predominated in his mind. He thought that they would believe as he had believed. He argued thus with himself: that they well knew that he had “imprisoned and beaten;” ... and that when they saw the change which had been produced in him, and heard the miraculous history he could tell them, they would not refuse to “receive his testimony.” |
| [320] He attempted to join himself to his brethren, the disciples; but... they would not receive him as one of their number. They remembered his former persecutions, and suspected him. ... 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. [320] 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. [321] He now came forward and renewed that acquaintance. ... 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 ... and had afterward maintained that Jesus was the Son of God. | [101] Thus, “he attempted to join himself to the disciples” of Christ. But as the Jews hated him, [102] so the Christians suspected him. His escape had been too hurried. ... Whatever distant rumor might have reached them ... of his conduct at Damascus, of his retirement in Arabia, they could not believe that he was really a disciple. [102] And ... it was Barnabas, already known to us as a generous contributor of his wealth to the poor came forward again ... “took him by the hand,” and brought him to the apostles. It is probable that Barnabas and Saul were acquainted with each other before. ... When Barnabas related how “the Lord” Jesus Christ had personally appeared to Saul, and had even spoken to him, and how he had boldly maintained the Christian cause in the synagogues of Damascus, then the apostles laid aside their hesitation. |
| [321] 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. ... ere 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, had met him face to face, and had talked with him ... | [102] Peter’s argument must have been: ... “who am I that I should withstand God?” He and James, the Lord’s brother, the only other apostle who was in Jerusalem at the time, gave to him the “right hands of fellowship.” [102] This first meeting of the fisherman of Galilee and the tent maker of Tarsus, the chosen companion of Jesus on earth and the chosen Pharisee who saw Jesus in the heavens... is passed over in Scripture in a few words. |
| [321] 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... | [102] The intercourse was full of present comfort and full of great consequences. But it did not last long… [103] The same zeal which had caused his voice to be heard in the Hellenistic synagogues in the persecution against Stephen now led Saul in the same synagogues to declare fearlessly his adherence to Stephen’s cause. |
| [322] The same fury that had burst forth upon Stephen was visited upon himself. ... 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. [323] When the brethren learned of the vision of Paul, and the care which God had over him, their anxiety on his behalf was increased. | [103] The same fury which had caused the murder of Stephen now brought the murderer of Stephen to the verge of assassination.... As he was praying ... in the temple ... he fell into a trance, and ... saw Jesu s, who ... said ... “Get thee quickly out of Jerusalem.” ... He hesitated ... the memory of Stephen, which haunted him ... furnishing him with an argument. ... For the third time it was declared to him that the field of his labors was among the Gentiles... The care of God gave the highest sanction to the anxiety of the brethren. |
| Compare “Deliverance of Peter” chapter in Ellen G. White’s The Spirit of Prophecy [334–35] and the “Delivered from Prison” chapter in Ellen G. White’s The Act of The Apostles [143–54] | With “Angel Visits in the Night” chapter of Daniel March’s Night Scenes in the Bible [451–66]. |
| [352–3] Mark did not apostatize from the faith of Christianity. ... [Paul] distrusted his steadiness of character. ... The mother of Mark was a convert to the Christian religion; and her home was an asylum for the disciples... He had witnessed the wonderful power attending their ministry; ... he had seen the faith of his mother tested and tried without wavering; he had witnessed the miracles performed by the apostles ...; he had himself preached the Christian faith. ... He had, as the companion of the apostles, rejoiced in the success of their mission; ... and he sought the attractions of home at a time when his services were most needful. | [147] We are not to suppose that this implied an absolute rejection of Christianity... Yet... we shall... see good reasons why Paul should afterward, at Antioch, distrust the steadiness of his character. The child of a religious mother who had sheltered in her house the Christian disciples in a fierce persecution, he had joined himself to Barnabas and Saul. ... He had been a close spectator of the wonderful power of the religion of Christ, he had seen the strength of faith under trial in his m other’s home; he had attended his kinsman Barnabas in his labors of zeal and love; ... he had even been the “minister” of apostles in their successful enterprise. ... He was drawn from the work of God by the attraction of an earthly home. |
| [353] 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 personal comfort to him, Paul. Again, not long prior to his death, he spoke of him as profitable to him in the ministry. | [147] Nor did Paul always retain his unfavorable judgment of him [Mark] ... but ... in his Roman imprisonment, commended him to the Colossians as one who was “a fellow-worker unto the kingdom of God” and “a comfort” to himself; and in his latest letter, just before his death, he speaks of him again as one “profitable to him for the ministry.” |
| [355] They could not endure that the Gentiles should enjoy religious privileges on an equality with themselves. ... This had ever been the great sin of the Jew... When they learned that the Messiah preached by the apostles was to be a light to the Gentiles, as well as the glory of his people Israel, they were beside themselves with rage, and used the most insulting language to the apostles. | [159] They could not endure the notion of others being freely admitted to the same religious privileges with themselves. This was always the sin of the Jewish people... [160] They found that this Messiah ... was “a light to lighten the Gentiles” as well as “the glory of his people of Israel.” They made an uproar, and opposed the words of Paul with all manner of calumnious expressions, “contradicting and blaspheming.” |
| [355] The apostles now clearly discerned their duty, and the work which God would have them do. They turned without hesitation to the Gentiles, preaching Christ to them. ... The mind of Paul had been well prepared to make this decision, by the circumstances attending his conversion, his vision in the temple at Jerusalem, ... and the success which had already crowned his efforts among them. | [160] And then the apostles, promptly recognizing in the willingness of the Gentiles and the unbelief of the Jews the clear indications of the path of duty ... turned at once without reserve to the Gentiles. Paul was not unprepared for the events which called for this decision. The prophetic intimations at his first conversion, his vision in the temple at Jerusalem, his experience at the Syrian Antioch, his recent success in the island of Cyprus, must have led him to expect the Gentiles to listen. |
| [356] Hosea had said, “... I will say to them which were not my people, Thou art my people.” During the life of Christ on earth he had sought to lead the Jews out of their exclusiveness. The conversion of the centurion, and that of the Syrophenician woman, were instances of his direct work outside of the acknowledged people of Israel... The time had now come for ... work among the Gentiles, of whom whole communities received the gospel gladly, and glorified God... The unbelief and malice of the Jews did not turn aside the purpose of God; for a new Israel was being grafted into the old olive-tree. The synagogues were closed against the apostles but private houses were thrown open for their use, and public buildings of the Gentiles were also used in which to preach the Word of God. [357] The Jews, however, were not satisfied with closing their synagogues against the apostles but desired to banish them from that region. | [160] That which was... foretold in the Old Testament ... that [161] he should be honored by “those who were not a people,” – that which had already seen its first fulfillment in isolated cases during our Lord’s life, as in the centurion and the Syrophoenician woman whose faith had no parallel ... began now to be realized. ... While the Jews ... rejected Christ, the Gentiles “rejoiced and glorified the word of God.” ... A new “Israel,” a new “election,” succeeded to the former. ... The synagogue had rejected the inspired missionaries, but the apostolic instruction went on in some private house or public building belonging to the heathen. [161] The enmity of the Jews, however, was not satisfied by the expulsion of the apostles from the synagogue... Thus a systematic persecution was excited ... [to induce] a sentence of formal banishment. |
| [357] On this occasion the apostles followed the instruction of Christ: “Whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them.” The apostles were not discouraged by this expulsion; 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.” | [162] In cases such as these instructons had been given by our Lord himself how his apostles were to act. ... “Whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them.” ... Another of the sayings of Christ was fulfilled in the midst of those who had been obedient to the faith: “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.” |
| [358] The apostles next visited Iconium. This place was a great resort for pleasure-seekers, and persons who had no particular object in life. The population was composed of Romans, Greeks, and Jews. ... The unbelieving Jews commenced an unreasonable opposition of those who accepted the true faith, and, as far as lay in their power, influenced the Gentiles against them. The apostles, however, were not easily turned from their work. | [162] Iconium has obtained a place in history ... its population ... a large number of trifling and frivolous Greeks ... the theatre ... the marketplace ... some few Roman officials ... an old-established colony of Jews... [163] The unbelieving Jews raised up an indirect persecution by exciting the minds of the Gentile population against those who received the Christian doctrine. But the apostles persevered, and lingered in the city... having their confidence strengthened by the miracles. |
| [360] [The Jews] determined that the apostles should have no opportunity to vindicate themselves; but that mob power should interfere, and put a stop to their labors by stoning them to death. | [164] A determined attempt was at last made to crush the apostles by loading them with insult and actually stoning them. |
| [360] The apostles next went to Lystra and Derbe, cities of Lycaonia. These were populated by a heathen, superstitious people. ... They now came in contact with an entirely new element, – heathen superstition – and idolatry. [361] They were brought in opposition with Jewish bigotry and intolerance, sorcery, blasphemy, unjust magistrates who loved to exercise their power, false shepherds, superstition, and idolatry. | [165] The cities of Lystra and Derbe... One peculiar circumstance strikes us immediately in what we read of the events in this town – that no mention occurs of any synagogue or of any Jews. ... We are instantly brought m contact with a totally [166] new subject – with heathen superstition and mythology ... but the mythology and superstition of a rude and unsophisticated people ... with sorcerers and philosophers, cruel magistrates and false divinities. |
| [361] In Lystra there was no Jewish synagogue, though there were a few Jews in the place. The temple of Jupiter occupied a conspicuous position there... [362] As Paul recounted the works of Christ ... he perceived a cripple whose eyes were fastened upon him ... whose faith he discerned... In the presence of that idolatrous assembly, Paul commanded [him] to stand upright upon his feet. ... Strength came with this effort of faith; and he who had been a cripple walked and leaped as though he had never experienced an infirmity. | [166] The temple of Jupiter was a conspicuous object in front of the city gates.... [167] Paul observed a cripple who was earnestly listening ... setting his eyes on [him].... Paul perceived “that he had faith to be saved.” ... So Paul said before his idolatrous audience at Lystra, “Stand upright on thy feet.” ... The new strength in the body rushed. ... The lame man sprang up ... and walked like those who had never had experience of infirmity. |
| [362] The Lycaonians were all convinced that supernatural power attended the labors... [363] This belief was in harmony with their traditions that gods visited the earth ... [that] Jupiter and Mercury, were in their midst. ... [Paul] they believed to be Mercury; for Paul was active, earnest, quick, and eloquent with words of warning and exhortation... [364] But, after much persuasion ... the people were reluctantly led to give up their purpose... [365] The miracle wrought upon the cripple, and its effect upon those who witnessed it, led them [the Jews] to ... put their false version upon the work. The same class had formerly accused the Saviour of casting out devils through the power of the prince of devils; they had denounced him as a deceiver; and they now visited the same unreasoning wrath upon his apostles. | [168] An illiterate people would rush... immediately to the conclusion that supernatural powers were present ... that the gods [Jupiter and Mercury] had again visited them in the likeness of men. ... They identified Paul with Mercury, because his eloquence corresponded with one of that divinity’s attributes ... quick words of warning and persuasion... [170] The crowd reluctantly re tired ... when certain Jews found how great an effect it had produced on the people of Lystra ... they would be ready with a new interpretation. ... They would say that it had been accomplished not by divine agency, but by some diabolical magic, as once they had said at Jerusalem that He who came “to destroy the works of the devil” cast out devils “by Beelzebub the prince of the devils.” |
| [366] The malicious Jews did not hesitate to take full advantage of the superstition and credulity of this heathen people... The martyrdom of Stephen was brought vividly to his [Paul’s] mind, and the cruel part he had acted on that occasion. | [171] The Jews, taking advantage of the credulity of a rude tribe... had meditated ... Paul was stoned – not hurried out of the city to execution like Stephen, the memory of whose death must have come over Paul at this moment with impressive force. |
| [367] Timothy had been converted through the ministration of Paul, and was an eye-witness of the sufferings of the apostle upon this occasion. ... In one of the epistles of Paul to Timothy he refers to his personal know ledge of this occurrence. Timothy became the most important help to Paul and to the church. He was the faithful companion of the apostle in his trials and in his joys. The father of Timothy was a Greek; but his mother was a Jewess, and he had been thoroughly educated in the Jewish religion. | [172] We know from Paul’s own expression, “my own son in the faith,” that he [Timothy] was converted by Paul himself. ... Timothy was a witness of Paul’s injurious treatment... Paul in the Second Epistle to Timothy (iii.10,11) reminds him of his own intimate and personal knowledge of the sufferings he had endured... It was here ... [Paul] found an associate who became to him and the Church far more than Barnabas, the companion of his first mission... [171] Paul... at Lystra ... found ... “Timotheus, whose mother was a Jewess, while his father was a Greek.” |
| [368] The next day after the stoning of Paul, the apostles left the city, according to the direction of Christ: “When they persecute you in this city, flee ye into another.” | [171] Jesus Christ had said, “When they persecute you in one city, flee to another,” and the very “next day” Paul departed with Barnabas to Derbe. |
| [368] But both Paul and Barnabas returned again to visit Antioch, Iconium, and Lystra, the fields of labor where they had met such opposition and persecution. In all those places were many souls that believed the truth; and the apostles felt it was their duty to strengthen and encourage their brethren. | [173] He turned back upon his footsteps, and revisited the places, Lystra, Iconium, and Antioch, where he himself had been reviled and persecuted, but where he had left, as sheep in the desert, the disciples whom His Master had enabled him to garner. They needed building up and strengthening in the faith. |
| [368] Churches were duly organized in places before mentioned, elders appointed in each church, and the proper order and system established there. ... But certain Jews ... asserted, with great assurance, that none could be saved without being circumcised... [370] The national peculiarities of the Jews, which kept them distinct from all other people, would finally disappear from among those who embraced the gospel truths. | [173] They ordained elders in every church ... “they made choice of fit persons to serve the sacred ministry of the Church.” [182] [The Jewish Christians] saw that Christianity ... was rapidly becoming a universal and indiscriminating religion in which the Jewish element would be absorbed and lost... [183] Some of the “false brethren” ... said, “Except ye be circumcised after the manner of Moses, ye cannot be saved.” |
| [372] Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question. Peter reasoned that the Holy Ghost had decided the matter by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. | [179] That grace gave to the minds of the apostles the wisdom, discretion, forbearance, and firm ness which were required... [187] Peter ... rose to address the assembly. ... The communication of the Holy Ghost was the true test of God’s acceptance, and God ... no respecter of persons ... [shed abroad] the same miraculous gifts on Jew and Gentile. |
| [374] This address of Peter brought the assembly to a point where they could listen with reason to Paul and Barnabas, who related their experience in working among the Gentiles... James bore his testimony with decision. | [188] The next speakers were Paul and Barnabas. ... They had much to relate of what they had done and seen together... James ... pronounced the Mosaic rites were not of eternal obligation ... [189] with great force on all who heard it. |
| [375] The Gentiles, however, were to take no course which should materially conflict with the views of their Jewish brethren, or which would create prejudice in their minds against them. | [189] A due consideration for the prejudices of the Jews made it reasonable for the Gentile converts to comply with some of the restrictions. |
| [377] When Peter, at a later date, visited Antioch, he acted in accordance with the light given him. ... Quite a number followed Peter’s example. Even Barnabas was influenced. ... Paul ... openly rebuked him .... Peter saw the error into which he had fallen. | [193] Paul and Barnabas protracted their stay [at Antioch]. It is in this interval that... [occurs] that visit of Peter to Antioch. ... Other Jewish Christians were led away by his example ... even Barnabas ... was “carried away”. ... When Paul... perceived the motive ... [he rebuked] Peter “before all.” ... [196] It is not improbable that Peter was immediately convinced of his fault. |
| Compare “Imprisonment of Paul and Silas” chapter of Ellen G. White’s Spirit of Prophecy, vol. 3 [378–87] | with Daniel March’s Night Scenes in the Bible [470–76]. |
| [394] The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached. | [281] Their minds were less narrowed by prejudice, and they were more willing to receive “the truth in the love of it.” |
| [394] The unbelieving Jews ... again stirred up the excitable passions of the lower class to do them [apostles] violence. ... This hasty retreat from Berea deprived Paul of the opportunity he had anticipated of again visiting the brethren at Thessalonica. [394] God, in his providence, per mitted Satan to hinder Paul from returning to the Thessalonians. Yet the faithful apostle steadily pressed on through opposition, conflict, and persecution, 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.” [395] From Berea Paul went to Athens. He was accompanied on his journey by some of the Bereans who had been newly brought into the faith, and who were desirous of learning more from him of the way of life. Statues of their gods and the deified heroes of history and poetry met the eye in every direction... [395] Sanctuaries and temples, involving untold expense, reared their lofty forms on every hand. Victories of arms, and deeds of celebrated men, were commemorated by sculptures, shrines, and tablets. ... [Paul’s] spirit was stirred with jealously for God, whom he saw dishonored on every side... [396] Paul was not deceived by the grandeur and beauty of that which his eyes rested upon, nor by the material wisdom and philosophy. ... He perceived that human art had done its best to deify vice and make falsehood attractive... | [282] The Jews ... “stirred up the people there.” ... And on this occasion, as on that, the dearest wishes of his [Paul’s] heart were thwarted. The providence of God permitted “Satan” to hinder him from seeing his dear Thessalonian converts ... and the path of the apostle was urged on, in the midst of trial and sorrow, in the direction pointed out in the vision at Jerusalem – “far hence unto the Gentiles.” [283] Meanwhile, some of the new converts accompanied Paul in his flight, thus adding a new instance to those we have already seen of the love which grows up between those who have taught and those who have learnt the way of the soul’s salvation. [293] At the entrance ... was the statue of Mercurius Propylaeus. ... Farther on was a shrine of Diana ... intermixed with what had reference to divinities were the memorials of eminent men and of great victories. ... But the main characteristics ... were mythological and religious, and truly Athenian. [297] He burned with zeal for that God ... whom he saw dishonored on every side. He was melted with pity for those who... were “wholly given to idolatry.” ... His eye was not blinded to the reality of things by the appearance either of art or philosophy. Forms of earthly beauty and words of human wisdom were valueless in his judgment ... if they deified vice and made falsehood attractive. |
| [396] His solitude ... was oppressive. ... He felt himself to be utterly isolated. In his Epistle to the Thessalonians he expresses his feelings in these words: “Left at Athens alone.” Paul’s work was to bear the tidings of salvation to a people.... He was not traveling for the purpose of sight seeing, nor to gratify a morbid desire for new and strange scenes. ... Grieved at the idolatry everywhere visible about him, he felt a holy zeal for his Master’s cause. ... But the principal work of Paul in that city was to deal with paganism. | [297] The existence of this feeling is revealed to us in the Epistle to the Thessalonians. ... The sense of solitude weighed upon his spirit. ... It was a burden and a grief to him to be “left in Athens alone. ... But with us such feelings are often morbid.... We travel for pleasure, for curiosity, for excitement.... Paul travelled that he might give to others the knowledge of salvation.... [298] Though moved with grief and indignation... he deemed his first thought should be given to his own people. The subjects [of our attention] are connected not with Judaism, but with paganism. |
| [397] The religion of the Athenians ... was of no value. ... It consisted, in great part, of art worship, and a round of dissipating amusement and festivities. ... Genuine religion gives men the victory over them selves; but a religion of mere intellect and taste is wanting in the qualities essential to raise its possessor above the evils of his nature. | [299] The valueless character of the religion ... ministered to art and amusement, and was entirely destitute of moral power... Taste was gratified. ... Excitement was ... kept up by festal seasons, gay processions, and varied ceremonies.... But all this religious dissipation had no tendency to make him [the Athenian] holy. It gave him no victory over himself, it brought him no nearer to God. A religion which addresses itself only to the taste is as weak as one that appeals only to the intellect... |
| [398] They ... conducted him to Mars’ Hill.... This was the most sacred spot in all Athens ... regarded with superstitious awe and reverence. ... Here, the most solemn court of justice had long been held. ... The judges sat in the open air, upon seats hewn out in the rock... [399] Here, away from the noise and bustle of crowded thoroughfares ... the apostle could be heard ...; for the frivolous, thoughtless class of society did not care to follow him ... | [308] The place to which they took him [Paul] was the summit of ... Areopagus, where the most awful court of judicature had sat. ... The judges sat in the open air, upon seats hewn out in the rock.... It was a place of silent awe, in the midst of the gay and frivolous city... |
| [401] The Epicureans began to breathe more freely, believing that he was strengthening their position... But his next sentence brought a cloud to their brows... [403] The words of the apostle ... as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence ... and the victory he gained for Christianity. [403] Inspiration has given us this glance at the life of the Athenians. | [313] The Epicurean might almost suppose that he heard the language of his own teacher.... And when the Stoic heard the apostle ... it might have seemed like an echo of his own thought, until the proud philosopher learnt that it was no pantheistic diffusion of power and order of which the apostle spoke, but a living centre of government and love.... That speech on the Areopagus is... the first victory of Christianity over paganism .... God, in his providence, has preserved to us in fullest profusion... the literature of the Athenian people. |
| [404] Paul ... went at once to Corinth. Here he entered upon a different field of labor from that which he had left. ... He came in contact with the busy, changing population of a great center of commerce. Greeks, Jews, and Romans mingled in its crowded streets ... intent on business and pleasure... | [316] W hen Paul went from Athens to Corinth he entered on a scene very different from that which he had left. ... His present journey took him from a quiet provincial town to the busy metropolis... |
| [404] Situated upon a narrow neck of land between two seas, it commanded the trade... A vast citadel of rock, rising abruptly and perpendicularly from the plain to the height of two thousand feet above the level of the sea, was a strong natural defense to the city and its two sea-ports. Corinth was now more prosperous than Athens, which had once taken the lead. Both had experienced severe vicissitudes; but the former had risen from her ruins, and was far in advance of her former prosperity, while the latter had not reached to her past magnificence. Athens was the acknowledged center of art and learning; Corinth, the seat of government and trade. | [316] Once there had been a time, in the flourishing age of the Greek republics, when Athens had been politically greater than Corinth, but now that the little territories of the Levantine cities were fused into the larger provincial divisions of the empire, Athens had only the memory of its pre-eminence, while Corinth held the keys of commerce... Both cities had recently experienced severe vicissitudes, but a spell was on the for tunes of the former... while the latter rose from its ruins, a new and splendid city, on the isthmus between its two seas, where a multitude of Greeks and Jews ... gradually united them selves with the military colonists ... and were kept in order by the presence of a Roman proconsul. |
| [404] This large mercantile city was in direct communication with Rome, while Thessalonica, Ephesus, Alexandria, and Antioch were all easy of access, either by land or water. An opportunity was thus presented for the spread of the gospel. | [317] It was a large mercantile city, in immediate connection with Rome and the west... with Thessalonica and Ephesus in the Aegean, and with Antioch and Alexandria in the East. The gospel once established in Corinth would rapidly spread everywhere. |
| [405] There was now a much larger number of Jews in Corinth... [407] His [Paul’s] whole soul was engaged in the work of the ministry; but he seated himself to the labor of his humble trade. | [318] There were a greater number of Jews in the city than usual... [320] Though he knew the gospel to be a matter of life and death to the soul, he [Paul] gave himself to an ordinary trade with as much zeal as though he had no other occupation. |
| [413] As he was contemplating leaving the city for a more promising field, and feeling very anxious to understand his duty in the case, the Lord appeared to him in a vision of the night. ... Strengthened and encouraged, he continued to labor there with great zeal and perseverance for one year and six months. A large church was enrolled under the banner of Jesus Christ. | [329] In a vision vouchsafed at this critical period... the Lord, who spoke to him in the night, gave his assurance. ... Paul received conscious strength in the moment of trial... and the divine words were fulfilled in the formation of a large and flourishing Church... through the space of a year and six months. |
| [414] Both Greeks and Jews had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest. | [344] The Greeks are standing round, eager to hear... Gallio will not even hear his defence, but pronounces a decided and peremptory judgment... It was only a question of Jewish law ... of no public interest. |
| [414] If the apostle had been driven from Corinth at this time be cause of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. | [344] Had he [Paul] been driven away from Corinth, the whole Chris tian community of the place might have been placed in jeopardy. |
| [415] The city of Ephesus was the capital of the province of Asia, and the great commercial center of Asia Minor. Its harbor was crowded with shipping from all parts of the known world, and its streets thronged with the people of every country. | [390] It [Ephesus] was the greatest city of Asia Minor, as well as the metropolis of the province of Asia. ... Being constantly visited by ships from all parts of the Mediterranean, it was the common meeting-place of various characters and classes of men. |
| [416] On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread the light which they had received. These disciples were ignorant of the mission of the Holy Spirit. [417] 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. | [390] Among those whom Paul met on his arrival was the small company of Jews above alluded to who professed the imperfect Christianity of John the Baptist. Ry this time Apollos had departed... Those “disciples” ... were in the same religious condition in which he had been ... though doubtless they were inferior to him both in learning and zeal. ... They were ignorant of the great outpouring of the Holy Ghost.... On this they received Christian baptism, and after they were baptized the laying-on of the apostle’s hands resulted, as in all other churches, in the miraculous gifts of tongues and or prophecy. |
| [420] As was his custom, Paul had begun his work at Ephesus by teaching in the synagogue of the Jews. He continued to labor there for three months, “disputing and persuading the things concerning the kingdom of God.” ... He was soon violently op posed by the unbelieving Jews. As they persisted in their rejection of the gospel, the apostle ceased preaching in the synagogue. | [391] There is no doubt that he “reasoned” in the synagogue at Ephesus with the same zeal... “For three months” Paul continued to speak... “arguing and endeavoring to convince his hearers of all that related to the kingdom of God.” The hearts of some were hardened.... On this he openly separated himself and with- drew the disciples from the synagogue. |
| [421] Paul separated the disciples as a distinct body, and himself continued his public instructions in the school of one Tyrannus, a teacher of some note. | [391] As ... Corinth had afforded Paul a refuge and an opportunity of continuing his public instruction... so here he had recourse to “the school of Tyrannus,” who was probably a teacher of philosophy or rhetoric converted... to Christianity. |
| [422] Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians.... As the hem of Christ’s garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed. ... When Jesus felt the touch of the suffering woman, he exclaimed, “Virtue is gone out of me.” | [392] Here, at Ephesus, Paul was in the face of magicians, like Moses and Aaron before Pharaoh.... [393] When the suffering woman was healed by touching the hem of the garment, the Saviour turned round and said, “Virtue is gone out of me.” |
| [422] The manifestations of supernatural power which accompanied the apostle’s work, were calculated to make a deep impression upon a people given to sorcery. | [393] These miracles must have produced a great effect upon the minds of those who practiced curious arts in Ephesus. |
| [422] Sorcery had been prohibited in the Mosaic law, on pain of death, yet from time to time it had been secretly practiced by apostate Jews. | [393] The stern severity with which sorcery was forbidden in the Old Testament attests the early tendency of the Israelites to such practice. |
| [423] The discomfiture ... of those who had profaned the name of Jesus, soon became known... [424] The practice of magic was still to some extent continued among them ... | [394] This fearful result of the pro fane use of that Holy Name... became notorious... Even among those who had given their faith ... some appear to have retained their attachment to the practice of magical art... |
| [424] When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars. | [394] When the volumes were consumed they proceeded to reckon up the price at which these manuals of enchantment would be valued. ... The whole cost... amounted to as much as two thousand pounds of English money. |
| [428] The month of May was specially devoted to the worship of the goddess of Ephesus. ... Musical con tests, the feats of athletes ... and the fierce combats ... drew admiring crowds. ... The officers chosen to conduct this grand celebration were the men of highest distinction in the chief cities of Asia. They were also persons of vast wealth, for in return for the honor of their position, they were expected to defray the entire expense of the occasion. [431] Several of the most honor able and influential among the magistrates sent him [Paul] an earnest re quest not to venture into a situation of so great peril... The tumult at the theater was continually increasing. ... From the fact that Paul and some of his companions were of Hebrew extraction, the Jews felt that odium was cast upon them. ... Seeing that Alexander was a Jew, they thrust him aside... [432] Having by his speech completely tranquilized the disturbed elements, the recorder dismissed the assembly... [433] Paul’s labors in Ephesus were ... concluded. His heart was filled with gratitude to God. | [435] The whole month of May was consecrated to the glory of the goddess. ... The Ionians came ... to wit ness the gymnastic and musical con tests. ... To preside over these ... annual officers were appointed... Each of the principal towns chose one of its wealthiest citizens.... Those who held ... the office were... men of high distinction. ... Being required to expend rather large sums... they were necessarily persons of wealth. Men of consular rank were often willing to receive the appointment. [437] Some of the asiarchs... had a friendly feeling towards the apostle [and]... they sent an urgent message to him to prevent him from venturing into the scene of disorder and danger. [438] The Jews ... seem to have been afraid lest they should be implicated in the odium. ... He [Alexander] was recognized immediately by the multitude as a Jew... [439] So, having rapidly brought his arguments to a climax, he tranquillized the whole multitude... With gratitude to that heavenly Master who had watched over ... he gathered together the disciples ... in one last affectionate meeting. |
| [433] Paul parted from his children in the faith with an affectionate farewell. He set out on his journey to Macedonia, designing on the way thither to visit Troas. He was accompanied by Tychicus and Trophimus, both Ephesians, who remained his faithful companions and fellow laborers to the close of his life. | [441] After... the affectionate parting between Paul and the Christians of Ephesus ... he visited Alexandria Troas on his way... to Macedonia. [442] We find that Tychicus and Trophimus (both Ephesians) were with him at Corinth ... both of them remaining faithful to him through all the calamities which followed... both mentioned as his friends and followers almost with his dying breath. |
| [9] The church is the repository of the riches of the grace of Christ; and through the church will eventually be made manifest ... the final and full display of the love of God. | [160] The church is his mystical body, and he is “present as the vital head.... It is the theatre of his grace... the repository in which all that wealth is stored, preparatory to its full and final display. |
| [12] “Whereunto,” asked Christ, “shall we liken the kingdom of God? or with what comparison shall we compare it?” ... 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. | [153] “Whereunto”, saith he, “shall we liken the kingdom of God, and with what comparison shall we com pare it?” ... His church is the court of holy love, filled with offices and appointments of charity and grace. Bringing into it pity, and kindness, and zeal, he baptizes them with the Spirit of Heaven, assigns them each appropriate duties, and commands them to find and fabricate their happiness out of the happiness of others. |
| [153] “Whereunto,” saith he, “shall we liken the kingdom of God, and with what comparison shall we com pare it?” ... His church is the court of holy love, filled with offices and appointments of charity and grace. Bringing into it pity, and kindness, and zeal, he baptizes them with the Spirit of Heaven, assigns them each appropriate duties, and commands them to find and fabricate their happiness out of the happiness of others. | [32] His disciples, as often as they desired to call down spiritual blessings, were to employ his name, and their plea would prevail... They were to baptize to his name. In his name they were to summon and subvert the strongholds of idolatry and sin, and to arouse nations from the slumbers of spiritual death... His name was to be their watchword, their badge of distinction, the principle of their piety, the bond of their union, the end of their actions* the authority for their conduct, and the source of their success. Nothing was to be recognized or received in his kingdom which did not bear the superscription of his name. |
| [37] During the patriarchal age the influence of the Holy Spirit had often been revealed in a marked manner, b u t never in its fullness. ... He claimed the gift of the Spirit, that He might pour it upon His people. | [122] A very limited measure of this gift, indeed, – the mere earnest of the Spirit, – had been enjoyed under the Jewish dispensation; but the Spirit in his fulness was not then given... Nothing was wanting, but that he should ascend his throne, and claim the gift of the Spirit, to pour it out upon his people. |
| [38] 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... 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. | [122] The Spirit came ... as if his influences had for ages been pent up and under restraint, and now rejoiced at being able to pour them selves out over the church and the world. ... The sword of the Spirit seemed newly edged with power, and, bathed in the lightnings of heaven, flashing conviction on human con sciences. |
| [38] “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 snail hear, that shall He speak: and He will show you things to come.” | [120] “It is expedient for you that I go away; for, if I go not away, the Spirit will not come unto you; but, if I depart, I will send him unto you.” |
| [38] 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 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 earth, and was the Anointed One over His people. | [121] Can we suppose that his ascension to heaven was a silent and private transaction? ... At the point where he vanished from the view of mortals, he was joined by the rejoicing ranks of the cherubim and seraphim ... impatient to commence the celebration of his deeds, and to conduct him in triumph to his glorious throne. [121] Hitherto... he had inhabited the material parts of creation ... be cause Jesus, for whose bestowment the gift was reserved, was not yet glorified... [122] Nothing was wanting, but that he should ascend his throne, and claim the gift of the Spirit, to pour it out upon his people... Having reached his throne, the Spirit came down as he had promised – came, like a rushing mighty wind. |
| [47] When Christ gave His disciples the promise of the Spirit, He was nearing the close of His earthly minis try. 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. | [124] Standing as he did at that moment near to the cross, in the shadow of that awful monument of human guilt, he could not have glanced around the scene... without feeling ... that he was unburdening his mind... |
| [48] 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 be came its champions. ... “He that is feeble ... shall be as David; and the house of David ... as the angel of the Lord.” ... 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. | [122] T h e gospel went flying abroad to the utmost ends of the earth, levying human hearts in the name of Christ wherever it came. [123] The influences of the Spirit poured over the world like an inundation. ... The church beheld her converts flocking to her, from all directions, like clouds of doves to their windows... and, among the wonders ... one was... to see her bitterest persecutors become her champions and her martyrs... [123] Believers themselves seemed reconverted; if sinners became saints, saints themselves became as angels.... “The weak shall be as David, and David as an angel of the Lord.” Every Christian saw in every other the face of an angel – looks of benevolence and brotherly love; one interest pre vailed, one subject of emulation swallowed up every other – who should approach nearest to the likeness of Christ, which should do most for the enlargement of his reign. |
| [50] The lapse of time has wrought no change in Christ’s parting promise to send the Holy Spirit as His representative. ... 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. | [147] He was in search of the strongest solace, and he had an infinite variety of subjects to choose from, ... He made him the great promise of his new dispensation! And yet, w h a t... is less fulfilled to the church than the promise of the Spirit?... Other blessings are desired; but this, which would bring all blessings in its train, which is offered in an abundance corresponding to its infinite plenitude – an abundance, of which the capacity of the recipient is to be the only limit, of this we are satisfied with just so much. ... Each falling shower ... reproaches us with the spiritual drought of the church. And so long have we accustomed our selves to be content with little things ... that we have gone far in disqualifying ourselves... for great things. |
| [52] The office of the Holy Spirit is distinctly specified in the words of Christ... 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.” ... The Spirit is given as a regenerating agency... | [127] To produce this happy junction is the object of the regenerating Spirit; so that subjection to him is restoration to one’s self... The same truth appears in another original statement of Christ declarative of the means by which the Holy Spirit should operate on the mind – “He shall take of mine and show it unto you.” [128] The absolute necessity of re generation by the Holy Spirit comes to us... |
| [146] But man’s extremity is God’s opportunity. | From Dark to Dawn Daniel March 1878 [65] Man’s extremity is God’s opportunity. |
| [146] 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,” 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. | Night Scenes in the Bible Daniel March 1868–1870 [460] He is awaked suddenly from deep sleep, and his cell, which had never seen a sunbeam, is all ablaze with light. There stands before him a being radiant with celestial beauty, gentleness and might. He hears a voice which he cannot choose but obey, “Arise.” He lifts his hands and they are no longer chained. He stands upon his feet and he is free. Again the voice in quick, commanding tones, “Gird thyself – bind on thy sandals.” He tightens the leather belt about his loins, never once ceasing to gaze with dazzled eyes at the stranger. |
| [147] A gain 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. | [461] Again the voice, “Cast thy garments about thee” … and the angel moves toward the closed and bolted door. And all the while this impulsive man, Peter, who was always talking, even when he had nothing to say, has not said a word. He steps over the prostrate guards... They approach the door – it is shut. ... How they passed it Peter does not know. He has not seen it open or close. It was before them; it is now behind them, and they move on. There are soldiers within and soldiers without... [462] It is all light as day about the man and the angel, and yet it seems to the man as if he were dreaming... |
| [147] 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.... 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 dis appears. | [462] But then there is no sound of unbolting, no stir of look of the soldier-guards within or without, as if they knew that anybody were passing. And the gate is shut the moment the angel and the man are in the street. Peter follows his guide bewildered and wondering what will be the end, and in a moment more he finds him self alone. |
| [147] Peter felt himself to be in pro found darkness; but as his eyes be come accustomed 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. | [462] The streets are silent. No light shines from the blank walls of the houses. The splendor that flowed from his mysterious guide is gone. But the bewildered man begins to come to himself. He recognizes the place. It was along this very street that the rude soldiers led him a week ago, with the ruder rabble hooting after him. ... It was just here that he expected to meet the faces of the mob in the morning when the order came to lead him forth to torture and death. |
| [148] 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. | [463] Not quite sure that it is him self or that he is fully awake, he feels in the dark for the crease of the manacle on the swollen wrist. The mark is there, but the chain is gone. Did he bind on his sandals when told in the prison? He stamps upon the ground. Yes, they are on his feet now. And his girdle and cast-off robe that lay be side him on the stone floor in the hot and stifling cell? Yes, he has them all. And it is no dream. God’s mighty angel has led him along the street where he expected to be led in mockery by Herod’s men of war. |
| [213] 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 in come would soon be entirely cut off if the apostles were allowed to continue the work of the gospel. | [470] One of the two men... delivered the unhappy slave from her spiritual tormentors, and so her masters could no longer make gain of her pretended inspiration. They were greatly incensed because their fraud and cruelty were now exposed, and their opportunity to profit by imposture was lost. |
| [214] They had been accustomed to hear shrieks and moans, cursing and swearing, breaking the silence of the night; but never before... 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. | [469] Shrieks and groans and execrations had many times been heard in that dark abode. Never before had the unhappy inmates been disturbed at midnight by the sound of praise and prayer. Who were the men...? [472] And there they were for the night, suffering hunger and thirst and cold and torture. |
| [214] Meanwhile the magistrates returned to their homes, congratulating themselves that by prompt and decisive measures they had quelled a tumult. | [473] The magistrates had gone to their homes, flattering themselves that by promptness and energy they had suppressed a popular tumult. |
| [215] 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. | [475] T he bolted doors are all thrown open. The chains and fetters of every prisoner are loosed and all are free. |
| [215] 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. | [472] The jailor descended after them, laid them upon their inflamed and tortured backs on the stone floor, stretched out their feet and hands and pinioned them down between strong timbers. |
| [215] 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 un faithfulness. 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. | [475] He sees the prison doors open. He supposes the prisoners to have gone. He knows that, by the stern usage of Roman law, his life will have to be paid as the forefeit for their escape. In despair he deter mines to anticipate the shame of a public execution by plunging his sword into his own bosom. |
| [216] The jailer dropped his sword and, calling for lights, hastened into the inner dungeon. [216] These things seemed of little consequence compared with the new strange dread. | [476] He drops his sword, calls for a light, rushes into the inner prison through the open doors, leaps down into the subterranean dungeon ... Saved, simply from punishment under Roman law for the escape of the prisoners. |
| [273] 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. [SEE the identical statement in Ellen G. White’s Sketches from the Life of Paul, page 125.] | Walks and Homes of Jesus Daniel March 1856 [327] This great mystery of the cross explains all other mysteries.... The philosopher will not receive it because it puts all his proud theories to shame. The worldling will not receive it because it draw s and persuades and commands with such awful authority to a spiritual and a holy life. |
