After his baptism, Paul broke his fast, and remained “certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God.” Boldly he testified that Jesus of Nazareth was the long-looked-for Messiah, who “died for our sins according to the Scriptures, ... was buried, and ... rose again the third day,” after which he was seen of the twelve, and of the brethren. “And last of all,” added Paul, “he was seen of me also, as of one born out of due time.” His arguments from prophecy were so conclusive, and his efforts were so attended by the power of God, that the opposing Jews were confounded and unable to answer him.
(RH March 30, 1911, Art. A, 1)
Paul had been known formerly as a zealous defender of the Jewish religion, and an untiring persecutor of the followers of Jesus. Courageous, independent, persevering, his talents and training would have enabled him to serve in almost any position. His reasoning powers were of no ordinary value. By his withering sarcasm he could place an opponent in no enviable position. And now the Jews saw this young man of unusual promise uniting with those whom he had formerly persecuted, and fearlessly preaching in the name of Jesus.
(RH March 30, 1911, Art. A, 2)
A general slain in battle is lost to his army, but his death gives no additional strength to the enemy. But when a man of integrity and sterling principle joins the opposing force, not only are his services lost, but those to whom he joins himself gain a decided advantage. Saul of Tarsus might easily have been struck dead by the Lord as he was on his way to Damascus, and much strength would have been withdrawn from the persecuting power. But his life was spared, and in the providence of God he was carried from the side of the enemy to the side of Christ. An eloquent speaker and a severe critic, Paul, with his stern purpose and undaunted courage, possessed the very qualifications needed in the Christian church.
(RH March 30, 1911, Art. A, 3)
The news of Paul's conversion came to the Jews as a great surprise. He who had journeyed to Damascus “with authority and commission from the chief priests,” to apprehend and prosecute the believers, was now preaching the gospel of a crucified and risen Saviour, strengthening the hands of those who were already its disciples, and continually bringing in new converts to the faith he had once so zealously opposed. All who heard him were amazed, and said, “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?”
(RH March 30, 1911, Art. A, 4)
To those who heard him, Paul demonstrated that his change of faith was not prompted by impulse or fanaticism, but had been brought about by overwhelming evidence. In his presentation of gospel truth, he sought to make plain the prophecies relating to the first advent of Christ. He showed conclusively that these prophecies had been literally fulfilled by Jesus of Nazareth. The foundation of his faith was based on the sure word of prophecy.
(RH March 30, 1911, Art. A, 5)
As Paul continued to appeal to his astonished hearers to “repent and turn to God, and do works meet for repentance,” he “increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” But many hardened their hearts, refusing to respond to his message; and soon their astonishment at his conversion was changed into intense hatred, like unto that which they had manifested against Jesus.
(RH March 30, 1911, Art. A, 6)
Paul was not allowed to continue his labors long at Damascus, in the face of fierce opposition. A messenger from heaven bade him leave for a time; and so he “went into Arabia,” where he found a safe retreat.
(RH March 30, 1911, Art. A, 7)
In the solitude of the desert, Paul had ample opportunity for quiet study and meditation. There he calmly reviewed his past experiences, and made sure work of repentance. He sought God with all his heart, resting not until he knew for a certainty that his repentance was accepted, and his great sin pardoned. He longed for the assurance that Jesus would be with him in his coming ministry. During his sojourn in Arabia, he emptied his soul of the prejudices and traditions that had shaped his life, and received instruction from the Source of truth. Jesus communed with him, and established him in his faith, bestowing upon him a rich measure of divine wisdom and grace.
(RH March 30, 1911, Art. A, 8)
When the mind of man is brought into communion with the mind of God, the finite with the Infinite, the effect on body and mind and soul is beyond estimate. In such communion is found the highest education. It is God's own method of development. “Acquaint now thyself with him,” is his message to mankind.
(RH March 30, 1911, Art. A, 9)
The solemn charge that had been given Paul on the occasion of his interview with Ananias, rested with increasing weight upon his heart. When, in response to the invitation, “Brother Saul, receive thy sight,” Paul had for the first time looked upon the face of this devout man, Ananias under the inspiration of the Holy Spirit said to him: “The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”
(RH March 30, 1911, Art. A, 10)
These words were in harmony with the words of Jesus himself, who, when he arrested Saul on the journey to Damascus, declared: “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I now send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”
(RH March 30, 1911, Art. A, 11)
As he pondered these things in his heart, Paul understood more and more the meaning of his call “to be an apostle of Jesus Christ through the will of God.” His call had come “not of men, neither by man, but by Jesus Christ, and God the Father.” The greatness of the work before him led him to give much study to the Holy Scriptures, in order that he might preach the gospel “not with wisdom of words, lest the cross of Christ should be made of none effect,”“but in demonstration of the Spirit and of power,” that the faith of all who heard “should not stand in the wisdom of men, but in the power of God.”
(RH March 30, 1911, Art. A, 12)
As Paul searched the Scriptures of truth, he learned that throughout the ages “not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: that no flesh should glory in his presence.”
(RH March 30, 1911, Art. A, 13)
And so, viewing the wisdom of the world—wisdom in which he had formerly trusted—in the light of the cross, Paul “determined not to know anything, ... save Jesus Christ, and him crucified.” Throughout his later ministry, Paul never lost sight of the Source of his wisdom and strength. Hear him, years afterward, still declaring, “For me to live is Christ.” And again: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, ... that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings.”
(RH March 30, 1911, Art. A, 14)
Paul now “returned again unto Damascus,” and “preached boldly ... in the name of Jesus.” Unable to withstand the wisdom of his arguments, “the Jews took counsel to kill him.” The gates of the city were diligently guarded, day and night, to cut off his escape. This crisis led the disciples to seek God earnestly; and finally they “took him by night, and let him down through the wall, lowering him in a basket.”
(RH March 30, 1911, Art. A, 15)
About three years had passed since his conversion, when Paul returned to Jerusalem. His chief object in making this visit, as he himself declared afterward, was “to see Peter.” When, upon arrival in the city where he had once been well known as “Saul the persecutor,”“he assayed to join himself to the disciples,”“they were all afraid of him, and believed not that he was a disciple.” It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.”
(RH March 30, 1911, Art. A, 16)
The disciples now received Paul as one of their number. Soon they had abundant evidence as to the genuineness of his Christian experience. The future apostle to the Gentiles was now in the city where many of his former associates lived; and to these Jewish leaders he longed to make plain the prophecies concerning the Messiah, which had been fulfilled by the advent of the Saviour. Paul felt sure that these teachers in Israel, with whom he had once been so well acquainted, were as sincere and honest as he had been. But Paul had miscalculated the spirit of his Jewish brethren, and in his hope of their speedy conversion he was doomed to bitter disappointment. Although “he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,” those who stood at the head of the Jewish church refused to believe, but “went about to slay him.” Sorrow filled his heart. Willingly he would have yielded up his life, if by that means he might bring some to a knowledge of the truth. With shame he thought of the active part he had taken in the martyrdom of Stephen, and now in his anxiety to wipe out the stain resting upon one so falsely accused, he sought to vindicate the truth that had cost Stephen his life.
(RH March 30, 1911, Art. A, 17)
Burdened in behalf of those who refused to believe, Paul was praying in the temple, as he himself afterward testified, when he fell into a trance, whereupon a heavenly messenger appeared before him, and said: “Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.”
(RH March 30, 1911, Art. A, 18)
Paul was inclined to remain at Jerusalem, where he could face the opposition. To him, it seemed an act of cowardice to attempt to flee, if by remaining he might be able to convince some of the obstinate Jews of the truthfulness of the gospel message,—even if to remain should cost him his life. And so he answered: “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.” But it was not in harmony with the purpose of God that his servant should needlessly expose his life; and so the heavenly messenger replied: “Depart: for I will send thee far hence unto the Gentiles.”
(RH March 30, 1911, Art. A, 19)
Upon learning of this vision of Paul, the brethren hastened his secret escape from Jerusalem, for fear of assassination. “They brought him down to Caesarea, and sent him forth to Tarsus.” The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers.
(RH March 30, 1911, Art. A, 20)
A Study of Principles—No. 4
D. E. Robinson EGW
As our brethren in various places are called upon to meet issues in which our religious freedom seems to be assailed, it is well to bear in mind the cautions found in Testimonies for the Church 6:394-401. This instruction is taken from a letter written October 13, 1895, to one who at that time stood with us as an advocate of religious liberty principles, and is entitled.
(RH March 30, 1911, 1)
“Our Attitude Toward the Civil Authorities”
“By some of our brethren many things have been spoken and written that are interpreted as expressing antagonism to government and law. It is a mistake thus to lay ourselves open to misunderstanding. It is not wise to find fault continually with what is done by the rulers of government. It is not our work to attack individuals or institutions. We should exercise great care lest we be understood as putting ourselves in opposition to the civil authorities. It is true that our warfare is aggressive, but our weapons are to be those found in a plain ‘Thus saith the Lord.’ Our work is to prepare a people to stand in the great day of God. We should not be turned aside to lines that will encourage controversy, or arouse antagonism in those not of our faith.
(RH March 30, 1911, 2)
“We should not work in a manner that will mark us out as seeming to advocate treason. We should weed out from our writings and utterances every expression that, taken by itself, could be so misrepresented as to make it appear antagonistic to law and order. Everything should be carefully considered, lest we place ourselves on record as encouraging disloyalty to our country and its laws. We are not required to defy authorities. There will come a time when, because of our advocacy of Bible truth, we shall be treated as traitors; but let not this time be hastened by unadvised movements that stir up animosity and strife.
(RH March 30, 1911, 3)
“The time will come when unguarded expressions of a denunciatory character, that have been carelessly spoken or written by our brethren, will be used by our enemies to condemn us. These will not be used merely to condemn those who made the statements, but will be charged upon the whole body of Adventists. Our accusers will say that on such and such a day one of our responsible men said thus and so against the administration of the laws of this government. Many will be astonished to see how many things have been cherished and remembered that will give point to the arguments of our adversaries. Many will be surprised to hear their own words strained into a meaning that they did not intend them to have. Then let our workers be careful to speak guardedly at all times and under all circumstances. Let all beware lest by reckless expressions they bring on a time of trouble before the great crisis which is to try men's souls.
(RH March 30, 1911, 4)
“The less we make direct charges against authorities and powers, the greater work we shall be able to accomplish, both in America and in foreign countries. Foreign nations will follow the example set by the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.
(RH March 30, 1911, 5)
“It is our work to magnify and exalt the law of God. The truth of God's holy Word is to be made manifest. We are to hold up the Scriptures as the rule of life. In all modesty, in the spirit of grace, and in the love of God, we are to point men to the fact that the Lord God is the Creator of the heavens and the earth, and that the seventh day is the Sabbath of the Lord.
(RH March 30, 1911, 6)
“In the name of the Lord we are to go forward, unfurling his banner, advocating his Word. When the authorities command us not to do this work; when they forbid us to proclaim the commandments of God and the faith of Jesus, then it will be necessary for us to say, as did the apostles: ‘Whether it be right in the sight of God to harken unto you more than unto God, judge ye. For we can not but speak the things which we have seen and heard.’Acts 4:19, 20.
(RH March 30, 1911, 7)
“The truth is to be set forth in the power of the Holy Spirit. This alone can make our words effective. Only through the Spirit's power will victory be gained and held. The human agent must be worked by the Spirit of God. The workers must be kept by the power of God through faith unto salvation. They must have divine wisdom, that nothing may be uttered which would stir up men to close our way. Through the inculcation of spiritual truth we are to prepare a people who shall be able, in meekness and fear, to give a reason for their faith before the highest authorities in our world.
(RH March 30, 1911, 8)
“We need to present the truth in its simplicity, to advocate practical godliness; and we should do this in the spirit of Christ. The manifestation of such a spirit will have the best influence upon our own souls, and it will have a convicting power upon others. Give the Lord opportunity to work through his own agents. Do not imagine that it will be possible for you to lay out plans for the future; let God be acknowledged as standing at the helm at all times and under every circumstance. He will work by means that will be suitable, and will maintain, increase, and build up his own people.
(RH March 30, 1911, 9)
“The Lord's agents should have a sanctified zeal, a zeal that is wholly under his control. Stormy times will come rapidly enough upon us, and we should take no course of our own that will hasten them. Tribulation will come of a character that will drive to God all who wish to be his, and his alone. Until tested and proved in the furnace of trial, we do not know ourselves, and it is not proper for us to measure the characters of others and to condemn those who have not yet had the light of the third angel's message.
(RH March 30, 1911, 10)
“If we wish men to be convinced that the truth we believe sanctifies the soul and transforms the character, let us not be continually charging them with vehement accusations. In this way we shall force them to the conclusion that the doctrine we profess can not be the Christian doctrine, since it does not make us kind, courteous, and respectful. Christianity is not manifested in pugilistic accusation and condemnation....
(RH March 30, 1911, 11)
“We should remember that the world will judge us by what we appear to be. Let those who are seeking to represent Christ be careful not to exhibit inconsistent features of character. Before we come fully to the front, let us see to it that the Holy Spirit is poured upon us from on high. When this is the case, we shall give a decided message, but it will be of a far less condemnatory character than that which some have been giving; and all who believe will be far more earnest for the salvation of our opponents. Let God have the matter of condemning authorities and governments wholly in his own keeping. In meekness and love, let us as faithful sentinels defend the principles of truth as it is in Jesus.”
(RH March 30, 1911, 12)
Maintain the Affirmative
At times when there has been agitation over the question of enacting Sunday laws, our brethren have been counseled to improve the many opportunities presented for sowing the seeds of truth. On one occasion when the minds of men were dwelling on the Sabbath question, the following instruction was given to one who had long stood as a champion in religious liberty work:
(RH March 30, 1911, 13)
“Say to the people: Know yourselves of the doctrine. Let not your lips utter a sentence of doubt. Do not come before the people with an uncertain sound. Know what is truth, and proclaim truth. Christ's teaching was always positive in its nature. Never, never utter sentiments of doubt. Bear with a certain voice an affirmative message. Lift him up, the Man of Calvary, higher and still higher. There is power in the exaltation of the cross of Christ....
(RH March 30, 1911, 14)
“Christ is to be preached, not controversially, but affirmatively. Take your stand without controversy. Let not your words at any time be uncertain. The Word of the living God is to be the foundation of our faith. Gather up the strongest affirmative statements regarding the atonement made by Christ for the sins of the world. Show the necessity for this atonement, and tell men and women that they may be saved if they will repent and return to their loyalty to God's law. Gather all the affirmatives and proofs that make the gospel the glad tidings of salvation to all who receive and believe on Christ as a personal Saviour.”
(RH March 30, 1911, 15)
Exhortations to Diligence
The following extracts from Mrs. White's correspondence set forth the necessity and importance of prompt and energetic action to present the truth clearly before the people, when efforts are being made for the enforcement of Sunday laws. In a letter written from Cooranbong to Brethren E. R. Palmer and A. G. Daniells, June 28, 1897, she said:
(RH March 30, 1911, 16)
“I can not see light in your leaving at this special time for western Australia. You can see, in Saturday's Daily Telegraph, the notice of the meeting of the council of churches in Sydney, to bring about that which they have hitherto been unable to accomplish,—the recognition of God in the government of the nation.
(RH March 30, 1911, 17)
“Now is our time to work. Leaflets and periodicals, giving plain warnings, should be scattered everywhere. I think meetings should be held in halls, to see if the matter can not be presented so as to let in light.
(RH March 30, 1911, 18)
“I can not say much, but I can say, Now is not the time for you to leave for Western Australia, when there are important issues to be urged upon the people. I do not think that we are half awake. We are not doing one half what we ought to do, and should have been doing right along for months. True, something has been done, but much more is required to be done.”
(RH March 30, 1911, 19)
To elder S. N. Haskell, August 30, 1894, she wrote:
(RH March 30, 1911, 20)
“We are in the midst of stirring times just now. Brother Shannon, who lives in Sydney, has been arrested and prosecuted for working on Sunday....
(RH March 30, 1911, 21)
“We think that now is the time to take advantage of the circumstances, and proclaim the truth to the people. Magistrates, lawyers, and men in high positions, are anxious to know something of the Seventh-day Adventists. They desire to be enlightened as to our views and our principles.... Just now there is a wonderful stir in Sydney. This prosecution has awakened an intense interest....
(RH March 30, 1911, 22)
“We are expecting some brethren from Melbourne every day.... We all feel that Elder Corliss, Elder Colcord, or Elder Daniells should be here, to make as much as possible out of the interest created by this prosecution. We are expecting that some one will arrive today, and shall be disappointed if no one comes.... Some one should be on the ground just now.”
(RH March 30, 1911, 23)