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Signs of the Times, Vol. 3, No. 1.

CHOOSING THE DISCIPLES

Signs of the Times

Dec 28, 1876

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Dec 28, 1876

CHOOSING THE DISCIPLES.

By Ellen G. White

BY MRS. E. G. WHITE.
It was morning on the Sea of Galilee, and the fishermen were in their boats, weary with a long night of fruitless toil. But, with the dawn, Simon discovered the form of Jesus walking upon the beach. He directed the attention of his disciples to their beloved Teacher, and they all pulled for the shore. It seemed impossible for the Saviour to obtain any retirement. Already the crowd had gathered thickly about him as he walked on the shore. The sick and afflicted were brought for him to relieve. At length the people had pressed so closely about him that they scarcely left him comfortable standing-room. It was just at this time that the fishermen were nearing the shore. Jesus requested Peter to take him in his boat, and, immediately upon entering it, directed the disciple to pull out a little from the land. Then, being removed a short distance from the people, he was in a better position to be seen and heard by them, and from the boat upon the lake he preached in regard to the mysteries of the kingdom of God. His language was simple and earnest, appealing to the minds of the people with convincing power.
The discourse ended, Jesus turned to Peter and bade him launch out into the deep, and let down his net for a draught. But Peter was thoroughly disheartened; not only was he sorrowful because of the death of John the Baptist, and his mind tortured with unbelief in consequence of that event, but he was discouraged in regard to his temporal prospects. He had been unsuccessful in fishing, and the past night had been spent in unavailing labor. It was therefore in a desponding tone that he replied to the command of Jesus: “Master, we have toiled all night, and have taken nothing; nevertheless, at thy word I will let down the net.”
He called his brother to his aid, and together they let down the net into the deep water, as Jesus had directed. When they came to draw in the net they were unable to do so because of the great quantity of fish it contained, and they were obliged to summon James and John to their aid before they could draw in the net and unload it. When this was done the boat was so heavily laden that there was danger of its sinking.
Peter had seen Jesus perform wonderful miracles, but none made so strong an impression upon his mind as this miraculous draught of fish, after a night of disappointment. The unbelief and discouragement that had been oppressing the disciples through the long, weary night, now gave way to awe and amazement. Peter was thrilled with a sense of the divine power of his Master. He felt ashamed of his sinful unbelief. He knew that he was in the presence of the Son of God, and felt unworthy to be in such companionship. He impulsively flung himself at the feet of Jesus, crying, “Depart from me; for I am a sinful man, O Lord!” But even as he spoke, he was clinging to the feet of Jesus, and would not have been willing for the Saviour to take him at his word, even if he had attempted to do so.
But Jesus understood the conflicting emotions of the impetuous disciple, and said to him, “Fear not; from henceforth thou shalt catch men.” Similar words were afterward addressed to the three other fishermen, when they were all upon the shore. As they were busily employed in mending their nets, which had been broken by the great weight of the fish they had taken, Jesus said to them, “Follow me, and I will make you fishers of men.” Immediately after this they left their nets and boats and followed the Saviour. These humble fishermen recognized the divine authority of Jesus, and forthwith gave up their regular occupation and left their worldly possessions in obedience to the command of their Lord.
These four disciples were more closely associated with Jesus in his earthly life than any of the others. Christ, the light of the world, was abundantly able to qualify these unlearned fishermen of Galilee for the high commission he had chosen for them. The words spoken to these lowly men were of mighty signification; they were to influence the world through all time. It seemed a simple thing for Jesus to call those poor, discouraged men to follow him, but it was an event productive of tremendous results; it was to shake the world. The quickening power of God, enlightening the minds of those illiterate fishermen, was to enable them to spread the doctrines of Christ far and wide, and others were to take up the task, until it would reach all lands, and be taught in all ages, winning many to salvation. Thus would the poor fishermen of Galilee be, indeed, “fishers of men.”
Jesus did not oppose education. The highest culture, if sanctified by the love and fear of God, receives his approbation. An objection is sometimes brought against education because Jesus chose ignorant fishermen for his disciples. But these men were subject to his refining influence for three years, and the Saviour was the most perfect educator the world has ever known. The Prince of Life did not choose the learned lawyers, the scribes and elders, for his disciples, because they would not follow him. Therefore he chose the humble peasants for his helpers. The rich and educated among the Jews were exalted by their own worldly wisdom and self-righteousness, and felt all-sufficient in themselves, realizing no special need of a Redeemer. Their characters were fixed, and they would not receive the teachings of Christ. But the humble fishermen were rejoiced to be connected with the Saviour, and become co-laborers with him.
As Jesus passed on his way to Jerusalem, he saw Matthew engaged in his business of tax-gathering. He was a Jew, but when he became a publican his brethren despised him. The Jewish people were continually irritated on account of the Roman yoke. That a despised and heathen nation should collect tribute of them was a constant reminder that their power and glory as an independent nation had departed. Their indignation knew no bounds when one of their own people so far forgot the honor of his exalted race as to accept the office of tax-gatherer.
Those who thus assisted to sustain the Roman authority were considered apostate. The Jews regarded it as degrading to associate in any way with a publican. They considered the office identical with oppression and extortion. But the mind of Jesus was not molded after the prejudices of the Pharisees. He looked below the surface and read the heart. His divine eye saw in Matthew one whom he could use for the establishment of a church. This man had listened to the teachings of Christ, and had been attracted to him. His heart was full of reverence for the Saviour, but the thought had never entered the mind of Matthew that this great Teacher would condescend to notice him, much less choose him as a disciple. Therefore his astonishment was great when Jesus addressed him with the words, “Follow me.”
Without a doubtful murmur, or question as to his consequent pecuniary loss, Matthew rose up and followed his Master, and united his interest with the few disciples of Jesus. The despised publican felt that the Saviour had bestowed upon him an honor which he did not deserve. He gave no thought to the lucrative business he had exchanged for poverty and fatigue. It was enough that he would be in the presence of Christ, that he could learn wisdom and goodness from his lips, behold his marvelous works, and be a co-laborer with him in his arduous toil.
Matthew was wealthy, but he was willing to sacrifice all for his Master. He had many friends and acquaintances whom he was anxious should become followers of Jesus, and he was desirous that they should have an opportunity to meet him. He felt certain that they would be charmed with his pure and simple doctrine, taught without ostentation or display.
He accordingly made a feast at his own house and called together his friends and relatives, among whom were a number of publicans. Jesus was invited as a guest, in whose honor the feast was prepared. He, with his disciples, accepted the courteous invitation, and graced the banquet with his presence. The envious Scribes and Pharisees, who were ever watching and following the movements of Jesus, did not lose this opportunity of seeking to condemn the cause of Christ.
They were highly indignant that one who called himself a Jew should mingle with publicans. Though they refused to acknowledge him the Messiah, and would accept none of his teachings, yet they could not shut their eyes to the fact that he had great influence over the people; this being the case, they were chagrined that he should, by his example, ignore their prejudices and traditions. When Jesus called Matthew to follow him their anger knew no bounds that he should thus honor a hated publican. They openly attacked the disciples on the subject, and accused them of eating with publicans and sinners.
“And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?” It was with bitter contempt that they asked this question. Jesus did not wait for his disciples to answer this scornful charge, but himself replied, “They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance.”
Jesus had come to heal the wounds of sin among his own nation, but they refused his proffered aid; they trampled upon his teachings and made light of his mighty works. The Lord turned, therefore, to those who would hear his words. Matthew and his associates obeyed the summons of the Master and followed him. The despised publican became one of the most devoted evangelists. His unselfish heart was drawn out for souls that needed the light. He did not repulse sinners by magnifying his own piety, and contrasting it with their sinfulness; but linked them to himself through kindly sympathy, as he presented to them the precious gospel of Christ. His labors were attended with marked success. Many of those who sat at that feast, and listened to the divine instruction of Jesus, became instruments of enlightenment to the people.
The pointed words addressed by Jesus to the Pharisees on the occasion of this feast silenced them, but did not remove their prejudice nor soften their hearts. They went away and complained to the disciples of John concerning the practices of Jesus and his followers. They dilated upon the dangerous influence that he exerted over the people, setting at naught their ancient traditions, and preaching a doctrine of mercy and love to the world. They sought to arouse dissatisfaction in the minds of John's disciples by contrasting their austere piety and rigorous fasting with the example of Jesus in feasting with publicans and sinners.
The feelings of John's disciples were stirred, and they complained to the disciples of Jesus concerning the course of their Master, which was so contrary to the teachings of John. If John was sent of God, and taught according to his Spirit, how could the practices of Jesus be right? The followers of the Saviour, being unable to answer these questions, brought the matter to their Master.
“And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? And he said unto them, Can ye make the children of the bride-chamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.”
Jesus had come to the world, bringing the light of Heaven. He came as the Redeemer of mankind, to limit the power of Satan and set the captive free. At his birth the heavenly messengers had borne the glad tidings of great joy to the humble shepherds upon the plains of Bethlehem, “Glory to God in the highest, and on earth peace, good will toward men!”
Every human enterprise sinks into insignificance when compared with the advent of Christ upon the earth. What occasion for joy had the disciples who were permitted to walk and talk with the Majesty of Heaven! Happy were they who had the Prince of Peace in their very midst, bestowing upon them daily new mercies and blessings. Why should they mourn and fast? It was more fitting for them to mourn who rejected the Saviour and closed their eyes and ears to his divine teachings, who turned from the peace and joy of infinite love and truth. The treasure of Heaven was entrusted to them for a time, and they, heedless of the gift, chose bondage and darkness rather than freedom and light through Christ.
In the synagogue at Nazareth Jesus had announced himself the Redeemer of mankind. Said he, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord.”
How could the children of the bride-chamber fast when the bridegroom was yet with them? But when he should go back to Heaven, leaving his disciples to meet alone the unbelief and darkness of the world, then it would be fitting for the church to fast and mourn, until her absent Lord should return the second time.
The jealous Pharisees misinterpreted all the actions of our Lord. The very deeds that should have melted their hearts and won their admiration, only served as an excuse to charge him with immorality. Those self-righteous men had so often been rebuked by Jesus for their iniquity, and exposed in their evil purposes and wicked natures, that they did not dare to bring their complaints to him, but carried them where they would be most likely to create prejudice and unbelief. Had the disciples of Jesus listened to these insinuations, they would have ceased from following their Master. But they heeded not the base charges of impiety and evil associations against him by those who were themselves filled with malice and hatred.
The Saviour ate with sinners, he spoke to them the words of life, and many accepted him as their Redeemer. The feast of Christ was holy; but the fasting Pharisees will have their portion with the hypocrites and unbelievers, when Christ shall come in his glory, and those whom they scorned will be gathered into his kingdom.

The Altered Motto.

Oh, the bitter shame and sorrow That a time could ever be When I let the Saviour's pity Plead in vain, and proudly answered: “All of self, and none of thee!”
But he found me. I beheld him Bleeding on the accursed tree. Heard Him pray, “Forgive them, Father!” And my wistful heart said faintly: “Some of self, and some of thee!”
Day by day his tender mercy, Healing, helping, full and free, Sweet and strong, and ah! so patient, Brought me lower, while I whispered: “Less of self, and more of thee!”
Higher than the highest heavens, Deeper than the deepest sea, Lord, thy love at last hath conquered; Grant me now my soul's desire— “None of self, and all of thee!”

THE WAY OF LIFE

By James White

FROM PARADISE LOST TO PARADISE RESTORED.

First Paper—Redemption.

The primary signification of the word redemption is to purchase back, to release, to ransom. Theologically, redemption means the bringing back of that which was carried away in the ruin of the fall. When all was lost in Adam, the plan of complete redemption through Christ was instituted. And that we may better understand the nature and extent of redemption through Christ, we shall do well to consider what was lost in Adam.
1. Innocence and purity of character were lost in the transgression by the representatives of the race, and their offspring became the lawful prey of the author of sin. Their lost condition is expressed by the apostle in these words: “I am carnal, sold under sin.” Rom. 7:14. The plan of redemption proposes to save men from the condemnation and practice of sin in this life. The announcement of the angel to Joseph respecting the infant Saviour was that he should “call his name Jesus, for he shall save his people from their sins.” Matt. 1:21. And Paul, writing to the church at Colosse respecting Christ, says: “In whom we have redemption through his blood, even the forgiveness of sins.” Col. 1:14. The apostle also bears this triumphant testimony to the Romans: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Chap. 8:1. The first stage in redemption is freedom from sin. And the accomplishment of this deliverance demands action on the part of the sinner, as verily as on the part of the Redeemer.
Repentance is demanded of the sinner. He must have a godly sorrow for his sins, and must forsake them, before pardon of them can be granted, and redemption from them can take place. But he must first have a knowledge of the nature and extent of his sins before he can understandingly repent of them. And that knowledge is derived from the moral code which God has given as the rule of men’s lives. “By the law is the knowledge of sin.” Rom. 3:20. And has God no other mirror into which the sinner may look and see the imperfections of his moral character? In his personal experience the great apostle answers: “Nay, I had not known sin but by the law.” Rom. 7:7.
It is admitted that the Spirit of God and the gospel of the Son of God both act upon the sinner’s mind and heart in harmony with the law of God. But if these are the means, independent of the law of God, in his conversion from a life of sin to obedience and holiness, should we not be able to read somewhere in the New Testament words like these: By the Holy Spirit is the knowledge of sin. Nay, I had not known sin but by the Holy Spirit. Or, by the gospel is the knowledge of sin. Nay, I had not known sin but by the gospel.
But as there are no statements in all the Bible that the Spirit of God, and the gospel of Christ are the agents to give the sinner a knowledge of his sins, and as Paul does say by the Holy Ghost that by the law is the knowledge of sin, the reader will agree with the writer that the grand old moral code of Jehovah, given as a rule of life, is the means by which sinners of the nineteenth century may learn the nature and the measure of their sins. The beloved John defines sin in these words: “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3:4.
The perpetuity of the law of God, transgressed, makes the death of Christ a vital and perpetual truth in the system of redemption to be set forth in the gospel of the Son of God as long as human probation shall last. This fundamental truth ranked first in the gospel preached by Paul. He reminds the church at Corinth of this fact in these words: “I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures.” 1 Cor. 15:3. And to the church of the Romans he makes the broad declaration: “Where no law is there is no transgression.” Rom. 4:15. Take away the moral code, and sin is removed from the world, and Christ and his gospel are no longer needed.
But the glorious gospel of the Son of God presents Christ as now pleading the merits of his blood which was shed for our sins. This fact constitutes the highest evidence of the perpetuity of the law of God. And hence the grand truth, lying at the very foundation of redemption, to be perpetuated in the gospel message to the end, as uttered by John in these words: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1. The sinner needs an advocate with the Father, because the wrath of God is upon him for breaking the moral code given as the rule of his life. Our adorable Redeemer, who in love inexpressible shed his blood for the offending sinner, is his advocate with the offended Father. In the plan of redemption the sinner has to do with both the Father and the Son. He must first see the nature and extent of his sins by the light of the moral law, exercise true repentance toward its Divine Author, and then the way is made ready for him to exercise a consistent and scriptural faith in Jesus Christ. With this agrees that portion of Pauline theology rehearsed by the great apostle in the presence of the elders of the church assembled at Miletus: “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Acts 20:20, 21.
Away with the idea that the law of God alone can save the sinner, however carefully he may observe all its precepts. The law is the rule of conduct. It condemns the violator, and holds him guilty until he suffers the penalty of its transgression, or receives pardon through a mediating party. There is no redeeming power in law. If it were the province of law to redeem the transgressor of law, then Christ need not have died for our sins. The Jew is blind, to say the very least, in one eye. But away, away with the heresy that men may be saved by Christ and the gospel while trampling the law of God under their feet. God gave Christ to the world because his law was as unchangeable and enduring as his Eternal Self. And there was no other way to meet the demands of that law, and at the same time to save the sinner, than for Christ to die, the just for the unjust.
The Christian who trusts in Christ for salvation while breaking the commandments of God, is suffering as great blindness as the Jew, though it be in the other eye. He dishonors both the Father and the Son, by making God’s moral government of trifling importance and consequently the atonement of the Son of corresponding value. He is even flinging insult into the very face of Heaven in boasting of saving faith in the Son while rejecting the commandments of the Father. But, thank God, John in prophetic vision sees a loyal army under the last merciful message to the world, obedient and true, waiting for the coming of the Son of man, who are not swayed by Satan to the right or to the left. These have sight in both eyes. It is said of them: “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.” Rev. 14:12.
It is when the sinner sees himself exposed to the wrath of God by the violation of the divine law that he feels his need of Christ, and casts himself upon his mercy as his only hope. And it is here that the repenting, confiding sinner finds pardon, peace and joy in the Holy Spirit as he seeks for that fulness of grace there is in the Redeemer. His life is now in joyous harmony with the exhortation of the apostle: “And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.” Rom. 12:2. And as he travels on in the Christian life, and reaches out by faith for complete deliverance from the power of Satan and redemption from the dominion of sin, he reads in the following burning words of Paul the triumphs of his own experience:—
“That ye might be filled with a knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” Col. 1:9–14.
This is redemption in its first stage. It is a deliverance from the power of darkness, and a translation above the corruptions of this world into the kingdom of Christ’s abounding grace. Bible conversion is a great change. When men are understandingly convicted of sin by the very moral code given as a rule of life, and are led to Christ as their only hope of pardon and eternal life, they will, with very few exceptions, remain steadfast, and grow in grace. Why so large a per cent of the fruits of the popular revivals of our day immediately fall back is because they do not experience Bible conversion. The moral code is not applied as the measure of sin, preparatory to their casting themselves upon the mercy of Christ as their only hope of redemption from sin.
Those who are really converted as they enter upon the Christian life will gain victories, and add graces, and increase in spiritual strength, as they pursue their journey home to their eternal reward. This is forcibly expressed by Peter in these words: “Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Pet. 1:5–11.
But no one of the writers of the epistles expresses the high and holy attainments of the Christian life in stronger terms than John. He, as a proper witness in the case, testifies to what he had seen and heard as follows:—
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” 1 John 1:3–7.
The several points of thrilling interest in the foregoing words of the beloved John are:—
(1) That the man who is redeemed from the condemnation and power of sin, and becomes a loyal subject of the kingdom of grace, enjoys fellowship with the Father, and with his Son Jesus Christ.
(2) His union with Christ and his gospel, does not separate him from the Father and his moral code. “I and my Father are one,” says Christ. The divine law and the glorious gospel, though instituted for different reasons, and designed to serve different purposes in the great plan of redemption, are in perfect harmony with each other, as are their divine Authors.
(3) John bears the joyful message that Christians may hold fellowship with both the Father and the Son. The Jew is satisfied with his efforts to be in fellowship with the Father, and the majority of Christians hold that it is enough to be in fellowship with the Son. But the full measure of joy estimated by the apostle was to be in fellowship with both the Father and the Son.
(4) God is light and in him is no darkness, Christians may walk in the light as God is in the light. And if they thus walk they will have fellowship one with another. Can a man enjoy fellowship with the Father, and walk in the light as he is in the light while breaking the precepts of his moral code?
(5) When in fellowship with both the Father and the Son, and walking in the pure light of God, it is then that the blood of Christ cleanses from all the stains of transgression. And again we inquire, Can the blood of Jesus Christ cleanse a man from all sin while he is living in transgression?
The apostle continues: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Before this cleansing work can take place on the mind and heart, the sinner must see his sins by the rule of life which God has given, must sorrow for his sins, must confess his sins, and must put them away by turning to the Lord in the path of obedience. It is then, and not until then, that the blood of Christ can be applied to cleanse the sinner from his unrighteousness.
Our heart exults that we are able to bear testimony upon the best authority that the sinner may repent before God of the transgression of his law, and may find in Christ a complete Redeemer. His heart and life may be in harmony with the law of God and the gospel of Christ, and in fellowship with the Father and the Son. He may walk in the pure light of God, as he is in the light. He may be cleansed from all unrighteousness, and pursue the path of light, triumphant in the love of the Father and the Son, that leads in through the gates of the golden city of God.
But John speaks plainly to guard against self-deception, and to keep high the standard of walking with God, in his light. He warns: “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” These are cutting words indeed, but safe for the church of Christ. And the beloved apostle seems to anticipate the depressing influence of his words on some trembling disciple and, by way of giving further light and comfort, adds: “My little children, these things write I unto you, that ye sin not. And if any man sin we have an advocate with the Father, Jesus Christ the righteous.” In love he would speak plainly to warn the church against transgressing the law of God, and in love he would point the erring to our adorable Redeemer as the only means of redemption from sin.
J. W.
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