Following the death of Stephen, the Jewish leaders sought by every means possible to check the spread of the gospel. In the most positive terms the members of the Sanhedrin forbade the disciples to preach in the name of Jesus. But every effort to put down the new religion seemed only to increase its strength, till it threatened to destroy the rites of the temple and the customs of ages.
(RH March 16, 1911, Art. A, 1)
Prominent among the Jewish leaders who now became thoroughly aroused was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent, and had been educated in Jerusalem by the most eminent of the rabbis. “Of the stock of Israel, of the tribe of Benjamin,” Saul was “an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” He was regarded by the rabbis as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. His elevation to membership in the Sanhedrin after the death of Stephen, placed him in a position of power.
(RH March 16, 1911, Art. A, 2)
The trial and conviction of Stephen, at which Saul took a prominent part, had created a sensation. The faith of many of the Jews had been terribly shaken. The striking evidences of the presence of God with Stephen had led even Saul himself to doubt the righteousness of the cause he had espoused against the followers of Jesus. His mind was deeply stirred. In his perplexity he appealed to those in whose wisdom and good judgment he had full confidence. The opinions and arguments of the priests and rulers finally convinced him that Stephen was a blasphemer, that the Christ whom the martyred disciple had preached was an impostor, and that those ministering in holy office must be right.
(RH March 16, 1911, Art. A, 3)
Not without severe trial did Saul come to this conclusion. Finally, however, his education and prejudices, his respect for his former teachers, and his pride of popularity, braced him to rebel against the voice of conscience and the grace of God. After having once entirely settled in his mind that the views of the priests and scribes were right, Saul became very bitter in his opposition to the doctrines taught by the disciples of Jesus. His activity in causing holy men and women to be dragged before tribunals, where they were often condemned to imprisonment and even death, solely because of their faith in Jesus, brought sadness and gloom to the newly organized church, and caused many to seek safety in flight.
(RH March 16, 1911, Art. A, 4)
Driven from Jerusalem, “they that were scattered abroad went everywhere preaching the word.” Among the cities entered was Damascus, where the new faith gained many converts.
(RH March 16, 1911, Art. A, 5)
The priests and rulers had hoped that by vigilant effort and stern persecution the heresy might be suppressed. Now they saw that decided measures must be taken, not only in Jerusalem, but elsewhere. For the special work that they desired to have done at Damascus, Saul offered his services. “Breathing out threatenings and slaughter against the disciples of the Lord,” Saul “went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” Thus “with authority and commission from the chief priests,” Saul of Tarsus, in the strength and vigor of manhood, and fired with mistaken zeal, set out on that memorable journey during which the whole current of his life was changed.
(RH March 16, 1911, Art. A, 6)
A Great Light
On the last day of the journey, “at midday,” as the weary travelers neared Damascus, they came within full view of broad stretches of fertile lands, beautiful gardens, and fruitful orchards, watered with cool streams from the surrounding mountains. After the long, wearisome journey over desolate wastes, such scenes were refreshing indeed. While Saul, with his companions, gazed with admiration on the fruitful plain and the fair city below, “suddenly,” as he afterward declared, there shone “round about me and them which journeyed with me”“a great light,”—“a light from heaven, above the brightness of the sun,”—too glorious for mortal eyes to bear. Saul fell prostrate to the earth.
(RH March 16, 1911, Art. A, 7)
While the light continued to shine about them, Saul heard “a voice speaking ... in the Hebrew tongue,”“saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.”
(RH March 16, 1911, Art. A, 8)
Filled with fear, bewildered, almost blinded by the intensity of the light, the companions of Saul heard a voice, but saw no man. But Saul understood the words that were spoken; and to him was clearly revealed the One who spoke—even the Son of God. In the glorious Being who stood before him, he saw the Crucified One. Upon the soul of the stricken Jew the image of his Saviour's countenance was imprinted forever. The words spoken struck home to his heart with appalling force. Into the darkened chambers of his mind there poured a flood of light, revealing the ignorance and error of his former life, and his present need of the enlightenment of the Holy Spirit.
(RH March 16, 1911, Art. A, 9)
Saul now saw that in persecuting the followers of Jesus, he had in reality been doing the work of Satan. He saw that his former convictions of duty and the right had been based largely on his implicit confidence in the priests and rulers of the Jewish church. They had caused him to believe that the story of the resurrection was an artful fabrication of the disciples of Jesus. Now that Jesus himself stood revealed, Saul was convicted of the truthfulness of the claims made by the disciples.
(RH March 16, 1911, Art. A, 10)
In that hour of heavenly illumination, the mind of Saul acted with remarkable rapidity. The prophetic records of Holy Writ were opened to his understanding. He saw that the rejection of Jesus by the Jews, his crucifixion, resurrection, and ascension, had been foretold by the prophets, and proved him to be the promised Messiah. The sermon of Stephen was brought forcibly to his mind. Now Saul knew that the martyr had indeed beheld “the glory of God,” when he had “looked up steadfastly into heaven,” and had said, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Those words that the priests had pronounced blasphemy, now appeared to Saul as truth.
(RH March 16, 1911, Art. A, 11)
What a revelation was all this to the persecutor! Now Saul knew for a certainty that the promised Messiah had come to this earth as the Redeemer of the race, and that he had been rejected and crucified by those whom he had come to save. Saul knew also that the Saviour had risen in triumph from the tomb, and had ascended into the heavens. In that terrible moment of divine revelation, Saul remembered that Stephen, who had borne witness of a crucified and risen Saviour, had been sacrificed by his consent, and that later, through his instrumentality, many other worthy followers of Jesus had met their death by cruel persecution.
(RH March 16, 1911, Art. A, 12)
The Saviour had spoken to Saul through Stephen, whose clear reasoning could not be controverted. The learned Jew had seen the face of the martyr reflecting the light of Christ's glory,—appearing as if “it had been the face of an angel.” He had witnessed Stephen's forbearance toward his enemies, and his forgiveness of them. He had also witnessed the fortitude and cheerful resignation of many whom he had caused to be tormented and afflicted. He had seen some yield up even their lives with rejoicing for the sake of their faith.
(RH March 16, 1911, Art. A, 13)
All this testimony had appealed loudly to Saul, and at times had thrust upon his mind an almost overwhelming conviction that Jesus was the promised Messiah. At such times he had struggled for entire nights against this conviction, and always he had ended the matter by avowing his belief that Jesus was not the Messiah, and that his followers were deluded fanatics.
(RH March 16, 1911, Art. A, 14)
Now Christ had spoken to Saul with his own voice, saying, “Saul, Saul, why persecutest thou me?” And the question, “Who art thou, Lord?” was answered by the same voice, “I am Jesus whom thou persecutest.” Christ here identifies himself with his suffering people. In persecuting the followers of Jesus, Saul had struck directly against the Lord of heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world.
(RH March 16, 1911, Art. A, 15)
No doubt entered the mind of Saul that the One who spoke to him was Jesus of Nazareth, the long-looked-for Messiah, the Consolation and the Redeemer of Israel. And now Jesus, who during his earthly ministry had often spoken in parables, likened the work of Saul, the persecutor, to kicking against the pricks. “Saul, Saul,” he inquired, “why persecutest thou me? ... It is hard for thee to kick against the pricks.” Every effort to stay the onward progress of the gospel results in injury and suffering to the opposer. Sooner or later his own heart will condemn him; he will find that he has, indeed, been kicking against the pricks.
(RH March 16, 1911, Art. A, 16)
“Trembling and astonished,” Saul inquired, “Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.”
(RH March 16, 1911, Art. A, 17)
The Entry Into Damascus
When the glory was withdrawn, and Saul arose from the ground, he found himself totally deprived of sight. The brightness of Christ's glory had been too intense for his mortal sight; when it was removed, the blackness of night settled upon his vision. He believed that this blindness was a punishment from God for his cruel persecution of the followers of Jesus. In terrible darkness he groped about; and his companions, in fear and amazement, “led him by the hand, and brought him into Damascus.”
(RH March 16, 1911, Art. A, 18)
On the morning of that eventful day, Saul had neared Damascus with feelings of self-satisfaction because of the confidence that had been placed in him by the chief priests. To him had been entrusted grave responsibilities. He was commissioned to further the interests of the Jewish religion by checking, if possible, the spread of the gospel in Damascus. He had determined that his mission should be crowned with success, and had looked forward with eager anticipation to the experiences that were before him.
(RH March 16, 1911, Art. A, 19)
But how changed from that which he had anticipated, was the scene of his entrance into that ancient and opulent city! Instead of being welcomed with honors, he entered as one dependent on the guidance of his companions. Stricken with blindness, helpless, tortured by remorse, knowing not what further judgment the Lord might bring upon him, he sought out the home of the disciple Judas, where, in solitude, he had ample opportunity for reflection and prayer.
(RH March 16, 1911, Art. A, 20)
Days of Heart-Searching
For three days, Saul was “without sight, and neither did eat nor drink.” These days of terrible agony of soul were to him as years. Again and again he recalled, with anguish of spirit, the part he had taken in the martyrdom of Stephen. With horror he thought of his guilt in allowing himself to be controlled by the malice and prejudice of the priests and rulers, even at the time when the face of Stephen had been lighted up with the radiance of heaven. In sadness and brokenness of spirit he recounted the many times he had closed his eyes and ears against the most striking evidences, and had relentlessly urged on the persecution of the believers in Jesus of Nazareth.
(RH March 16, 1911, Art. A, 21)
These days of close self-examination and of heart-humiliation were spent in lonely seclusion. The believers, having been given warning of the purpose of Saul in coming to Damascus, feared that he might be acting a part, in order the more readily to deceive them; and they held themselves aloof, refusing him their sympathy. He had no desire to appeal to the unconverted Jews, with whom he had planned to unite in persecuting the believers; for he knew that they would not even listen to his story. Thus he seemed to be shut away from all human sympathy. His only hope of help was in a merciful God, to whom he now appealed in brokenness of heart.
(RH March 16, 1911, Art. A, 22)
During the long hours when Saul was shut in with God alone, he recalled many of the passages of Scripture referring to the first advent of Christ. Carefully he traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. As he reflected on the meaning of these prophecies, he became astonished at his former blindness of understanding, and at the blindness of the Jews in general, which had led to the rejection of Jesus as the promised Messiah. To his enlightened vision, all now seemed plain. He knew that his former prejudice and unbelief had clouded his spiritual perception, and had prevented him from discerning in Jesus of Nazareth the Messiah of prophecy.
(RH March 16, 1911, Art. A, 23)
A Study of Principles—No. 2
D. E. Robinson EGW
During the period from 1895 to 1897, Mrs. White wrote several communications, warning our brethren engaged in the advocacy of religious liberty against the danger of manifesting harshness in their teachings and writings. The following is a letter written from Australia, January 30, 1895, prefaced by three paragraphs from The Ministry of Healing, 489, 490:
(RH March 16, 1911, 1)
“If we have a sense of the long-suffering of God toward us, we shall not be found judging or accusing others. When Christ was living on the earth, how surprised his associates would have been if, after becoming acquainted with him, they had heard him speak one word of accusation, of fault-finding, or of impatience. Let us never forget that those who love him are to represent him in character....
(RH March 16, 1911, 2)
“The Lord Jesus demands our acknowledgment of the rights of every man. Men's social rights, and their rights as Christians, are to be taken into consideration. All are to be treated with refinement and delicacy, as the sons and daughters of God. Christianity will make a man a gentleman. Christ was courteous, even to his persecutors; and his true followers will manifest the same spirit....
(RH March 16, 1911, 3)
“A thoroughgoing Christian draws his motives of action from his deep heart-love for his Master. Up through the roots of his affection for Christ springs an unselfish interest in his brethren. Love imparts to its possessor grace, propriety, and comeliness of deportment. It illuminates the countenance and subdues the voice; it refines and elevates the whole being.”
(RH March 16, 1911, 4)
“I am very much pained as I see how readily those who write for our papers make unkind thrusts and allusions that will certainly do harm, and that will hedge up the way, and hinder us from doing the work the we should to reach all classes, the Catholics included. It is our work to speak the truth in love, and not to mix in with the truth the unsanctified elements of the natural heart, and speak things that savor of the same spirit possessed by our enemies.
(RH March 16, 1911, 5)
“All sharp thrusts will come back upon us in double measure when the power is in the hands of those who can exercise it for our injury. Over and over the message has been given to me that we are not to say one word, not to publish one sentence, unless positively essential in vindicating the truth, that will stir up our enemies against us, and arouse their passions to a white heat. Our work will soon be closed up, and soon the time of trouble such as never was will come upon us, of which we have but little idea.
(RH March 16, 1911, 6)
Learn in the School of Jesus
“Writers and speakers among us will have to learn that the highest obligations of the Christian life involve the giving of careful attention in heeding the messages that God has sent to us. It is essential that we have a knowledge of our own motives and actions in order to have constant self-improvement. I long to see men in responsible positions feeling the burden in regard to themselves, so that they will exercise Christian politeness, and speak and write in a courteous manner. The Lord wants his workers to represent him, the great missionary worker. The manifestation of unchristlike zeal and rashness always does harm.
(RH March 16, 1911, 7)
“The proprieties essential for Christian life must be learned daily in the school of Christ. He who is careless and heedless in uttering words or in writing words for publication to be sent broadcast into the world, is disqualifying himself to be entrusted with the sacred work that devolves upon Christ's followers at this time. Those who practise giving hard thrusts are forming habits that will have to be repented of. To discharge every duty that devolves upon those who are entrusted with sacred responsibility, in the right manner, calls for humble prayer, and a close study of the life of Christ.
(RH March 16, 1911, 8)
“A surgeon, a physician, a teacher, a guide, needs to study carefully and attentively the way in which to do the work which is entrusted to his hands; and how much more should those who are entrusted with the sacred responsibility to watch for souls as they that must give an account, study to work in harmony with the truth, and in accordance with the wisdom which is from above, which ‘is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.’
(RH March 16, 1911, 9)
Our Obligation
“I am pained when I see the sharp thrusts which appear in the [American] Sentinel. I speak to my brethren who are communicating with the people through that paper: It is best for you to be as wise as serpents, and as harmless as doves. We should carefully and severally examine our ways and our spirits, and see in what manner we are doing the work given us of God, which involves the destiny of souls. The very highest obligation is resting upon us. Satan is standing ready, burning with zeal to inspire the whole confederacy of satanic agencies, that he may cause them to unite with evil men, and bring upon the believers of truth speedy and severe suffering. Every unwise word that is uttered by our brethren will be treasured up by the prince of darkness.
(RH March 16, 1911, 10)
“How dare finite human intelligences speak careless and venturesome words, that will stir up the powers of hell against the saints of God, when Michael the archangel durst not bring against Satan a railing accusation, but said, ‘The Lord rebuke thee, O Satan’? It will be impossible for us to avoid difficulties and suffering. Jesus said, ‘Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!’ But because offenses will come, we should be careful not to stir up the natural temperament of those who love not the truth, by unwise words and by the manifestation of an unkind spirit. The truth works by love, and purifies the soul.
(RH March 16, 1911, 11)
“It is the privilege and duty of every child of God to have spiritual apprehension. If we are children of the light, we should walk in the light as Christ is in the light, and testify before the world, before angels and men, that the truth has power to transform human character, and to cause men to represent Christ. With David our testimony should be, ‘Thy gentleness hath made me great.’ O that we might have divine perceptions, and be able to appreciate the holy, sacred efficiency of the truth which fell from the lips of Christ! O that a permanent impression might be made upon the hearts of all!
(RH March 16, 1911, 12)
“The words Christ has spoken, the spirit he has revealed in all his lessons to his disciples, are as the bread of life, the flesh and blood of the Son of God. He said, ‘The words that I speak unto you, they are spirit, and they are life.’ But all he has said is contested by the confederacy of evil; nevertheless precious truth must be presented in its native force. The deceptive errors that are wide-spread, and that are to lead the world captive, are to be unveiled. Every effort that is possible is being made to ensnare souls with subtle reasonings, to turn them from the truth to fables, and to prepare them to be deceived by strong delusions. But while these deceived souls turn from the truth to error, do not speak to them one word of censure. Seek to show these poor, deluded souls their danger, and to reveal to them how grievous is their course of action toward Jesus Christ; but let it all be done in pitying tenderness.
(RH March 16, 1911, 13)
“By a proper manner of labor some of the souls who are ensnared by Satan may be recovered from his power. But do not blame and condemn them. To ridicule the position held by those who are in error will not open their blind eyes, nor attract them to the truth. The followers of Christ may receive divine illumination daily, and have clear conceptions of the great mercy and love of God toward us poor sinners. As we behold the love of Christ, we shall begin to reflect it. ‘God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.’ In Christ are hid all the treasures of wisdom and knowledge. How are they hid?—Under the veil of humanity and deep humiliation. The abundance of his knowledge covers all the treasures of wisdom; for in Christ all fulness dwells.
(RH March 16, 1911, 14)
The Example of Christ
“When men lose sight of Christ's example, and do not pattern after his manner of teaching, they become self-sufficient, and go forth to meet Satan with his own manner of weapons. The enemy knows well how to turn his weapons upon those who use them. Jesus spake only words of pure truth and righteousness. It was he who inspired prophets and holy men of old, and they spake as they were moved upon by the Holy Spirit. But Christ was superior to the prophets, in that he is the Author of eternal salvation, the Originator of all that they have written and spoken, and in his example, he has left us a perfect model for faith and practise.
(RH March 16, 1911, 15)
“If ever a people needed to walk in humility before God, it is his church, his chosen ones in this generation. We all need to bewail the dulness of our intellectual faculties, the lack of appreciation of our privileges and opportunities. We have nothing whereof to boast. We grieve the Lord Jesus Christ by our harshness, by our unchristlike thrusts. We need to become complete in him. It is true that we are commanded to ‘cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins.’ This message must be given; but while it must be given, we should be careful not to thrust and crowd and condemn those who have not the light that we have. We should not go out of our way to make hard thrusts at the Catholics. Among the Catholics there are many who are most conscientious Christians, and who walk in all the light that shines upon them, and God will work in their behalf.
(RH March 16, 1911, 16)
“Those who have had great privileges and opportunities, and who have failed to improve their physical, mental, and moral powers, but who have lived to please themselves, and have refused to bear their responsibilities, are in great danger, and in greater condemnation before God than those who are in error upon doctrinal points, yet who seek to live to do good to others, corresponding to the light which they have. Do not censure others, do not condemn them. As free moral agents under the government of God, our responsibility and obligation are not limited by the knowledge we actually possess, but by the knowledge we might and ought to have had if we had advanced in faith, and obtained the rich Christian experience that would have corresponded with our advantages. We should improve our faculties, and we shall be held accountable for their improvement. They are a sacred trust, and if we do not use them properly, if we do not educate ourselves to trust in God, to believe and practise his word, we shall be held accountable. If we allow selfish considerations, false reasonings, and false excuses to bring us into a perverse state of mind and heart, so that we do not know the ways and will of God, we shall be far more guilty than the open sinner. We need to be very cautious, in order that we may not condemn those who before God are less guilty than ourselves.”
(RH March 16, 1911, 17)