Signs of the Times, Vol. 4, No. 44. (11/21/1878)

Signs of the Times

Nov 21, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Nov 21, 1878

General Articles.

By Ellen G. White

WORK OF THE HOLY GHOST.

BY MRS. E. G. WHITE.

The crowning miracle of raising Lazarus from the dead had sealed the determination of the priests to rid the world of Jesus and his wonderful works, which were fast destroying their own influence with the people. But here was a convincing proof that the death of Jesus had not put a stop to the working of miracles in his name, nor to the promulgation of the doctrine he had taught. Already the news of the miracle, and the preaching of the apostles, had filled all Jerusalem with excitement.

The defense of Peter, in which he boldly avowed from whence his strength was obtained, appalled them. He had referred to the stone set at naught by the builders—meaning the authorities of the church, who should have perceived the value of Him whom they rejected—but which had nevertheless become the head of the corner. In those words he directly referred to Christ, who was the foundation stone of the church. The people were amazed at the boldness of the disciples. They supposed, because they were ignorant fishermen, they would be overcome with embarrassment when confronted by the priests, scribes and elders. But they took knowledge that they had been with Jesus. The apostles spoke as he had spoken, with a convincing power that silenced their adversaries. In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken away, that they might counsel among themselves.

They all agreed that it would be useless to deny that the man had been healed through power given the apostles in the name of the crucified Jesus. They would gladly have covered up the miracles by falsehoods; but the work was done in the full light of day, and before a crowd of people, and had already come to the knowledge of thousands. They felt that the work must be immediately stopped, or Jesus would gain many believers, their own disgrace would follow, and they would be held guilty of the murder of the Son of God.

But notwithstanding their disposition to destroy the disciples, they dared not do worse than threaten them with the severest punishment if they continued to teach or work in the name of Jesus. Thereupon Peter and John boldly declared that their work had been given them of God, and they could not but speak the things which they had seen and heard. The priests would gladly have punished these noble men for their unswerving fidelity to their sacred calling, but they feared the people, "for all men glorified God for that which was done." So, with repeated threats and injunctions, the apostles were set at liberty.

While Peter and John were prisoners, the other disciples, knowing the malignity of the Jews, had prayer for them unceasingly, fearing that the cruelty exercised upon Christ would be repeated upon their brethren. As soon as the apostles were released they sought their anxious brethren and reported to them the result of the examination. Great was the joy of the believers, and they again betook themselves to prayer, that greater strength might be imparted to them in their work of the ministry, which they saw would meet the same determined opposition which Christ encountered when upon earth. The disciples had no desire to glorify themselves, but sought to exalt Jesus, and to rescue souls through his saving message.

While their united prayers were ascending in faith to heaven, the answer came. The place where they were assembled was shaken, and they were filled with the Holy Ghost. They went forth to their work, speaking the word of God with convincing power, and there were daily large additions to the church. Great numbers had collected at Jerusalem to observe the sacred feast. The exciting scenes of the crucifixion and resurrection had called out a much larger number than usual. When the truth taught by the apostles was brought suddenly and with convincing power before them, thousands were converted in a day.

These early believers were most of them immediately cut off from family and friends by the zealous bigotry of the Jews. Many of the converts were thrown out of business, and exiled from their homes, because they followed the convictions of their consciences and espoused the cause of Christ. It was necessary to provide this large number congregated at Jerusalem with homes and sustenance. Those having money and possessions cheerfully sacrificed them to the existing emergency. Their means were laid at

the feet of the apostles, who made distribution to every man according as he had need; and there were none among them who lacked.

One example of noble benevolence is particularly mentioned in the Scriptures: "And Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), a Levite, and of the county of Cyprus, having land, sold it, and brought the money and laid it at the apostles' feet." This was the effect of the pouring out of the Spirit of God upon the believers. It made them of one heart and soul. They had one common interest—the success of the mission entrusted to them. Their love for their brethren, and the cause which they had espoused, was far greater than their love of money and possessions. They acted out their faith, and by their works testified that they accounted the souls of men of far greater value than any earthly heritage.

When selfish love of the world enters the heart, spirituality dies. The very best antidote for love of the world is the outpouring of the Spirit of God. When the love of Christ takes full possession of the heart, we shall strive to follow the example of Him who for our sakes became poor, that through his poverty we might be made rich. When it becomes apparent that the Spirit of truth weakens the affections of its disciples from the world, and renders them self-sacrificing and benevolent, in order to save their fellow men, the advocates of the truth will have a powerful influence upon their hearers.

As a contrast to the example which has been cited, another case has been recorded by the inspired pen which leaves a dark stain on the first church: "But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet." This couple had noted the fact that those who had parted with their possessions to supply the wants of their poorer brethren were held in high esteem among the believers. They therefore, upon consulting together, decided to sell their property, and to give all the proceeds into the general fund, but really to retain a large share for themselves. They thus designed to receive their living, which they intended to estimate much higher than it really was, from the common stock, and to secure the high esteem of their brethren.

But a holy God hates hypocrisy and falsehood. The apostles were impressed by a sense of the true state of the case, and when Ananias presented himself with his offering, representing it as the entire proceeds of the sale of his property, Peter said to him, "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God. And Ananias, hearing these words, fell down, and gave up the ghost; and great fear came on all them that heard these things."

Peter asked, "Was it not thine own?" thus showing that no undue influence had been brought to bear upon Ananias and Sapphira to compel them to sacrifice their possessions to the general good. They had acted from choice. But in pretending to be wrought upon by the Holy Ghost, and attempting to deceive the apostles, they had lied to the Almighty.

"And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door and shall carry thee out. Then fell she down straightway at his feet, and yielded the ghost; and the young men came in, and found her dead, and carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things."

This signal manifestation of the wrath of God upon the dissemblers was a check which Infinite Wisdom knew was needed. The church would have been disgraced, if, in the rapid increase of professed Christians, there were persons professing to serve God, but worshiping mammon. There are many Ananiases and Sapphiras in our day, whom Satan tempts to dissemble because of their love of money. By various plans and excuses they withhold from the treasury of God the means intrusted to them for the advancement of the cause of God. Should the punishment of Ananias and Sapphira be visited upon this class, there would be many dead bodies in our churches requiring burial.

This marked judgment upon two avaricious hypocrites, whose sin had been detected by the evidence of the Spirit of God to the apostles, excited the reverential awe of all the new converts. From that time there was greater caution manifested by them, and a more thorough self-examination, testing the motives of their actions. In any great religious movement there is always a class who are carried away by the current of feeling, but who soon reveal selfishness and vainglory. Such persons can never be an honor to the cause they advocate.

The discernment of the apostles in detecting hidden sin added to the confidence of their brethren in them and the message which they preached. The apostles continued their work of mercy, in healing the afflicted and in proclaiming a crucified and risen Saviour, with great power. Numbers were continually added to the church by baptism, but none dared to join them who were not united heart and mind with the believers in Christ. Multitudes flocked to Jerusalem, bringing their sick, and those who were vexed by unclean spirits. Many sufferers were laid in the streets as Peter and John passed by, that their shadows might fall upon and heal them. The power of the risen Saviour had indeed fallen upon the apostles, and they worked signs and miracles that daily increased the number of believers.

These things greatly perplexed the priests and rulers, especially those among them who were Sadducees. They saw that if the apostles were allowed to preach a resurrected Saviour, and to do miracles in his name, their doctrine that there was no resurrection of the dead would be rejected by all, and their sect would soon become extinct. The Pharisees saw that the tendency of their preaching would be to undermine the Jewish ceremonies, and make the sacrificial offerings of none effect. Their former efforts to suppress these preachers had been in vain; but they now felt determined to put down the excitement.

The apostles were accordingly arrested and imprisoned, and the Sanhedrim was called to try their case. A large number of learned men, in addition to the council, were summoned, and they counseled together what should be done with these disturbers of the peace. "But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught."

When the apostles appeared among the believers, and recounted how the angel had led them directly through the band of soldiers guarding the prison, and bade them resume the work which had been interrupted by the priests and rulers the brethren were filled with joy and amazement.

The priests and rulers in council had decided to fix upon them the charge of insurrection, and accuse them of murdering Ananias and Sapphira, and of conspiring to deprive the priests of their authority, and put them to death. They trusted that the mob would then be excited to take the matter in hand, and to deal with the apostles as they had dealt by Jesus. They were aware that many who did not accept the doctrine of Christ were weary of the arbitrary rule of the Jewish authorities, and were anxious for some decided change. If these persons became interested in and embraced the belief of the apostles, acknowledging Jesus as the Messiah, they feared the anger of the entire people who would be raised against the priests, who would be made to answer for the murder of Christ. They decided to take strong measures to prevent this. They finally sent for the supposed prisoners to be brought before them. Great was their amazement when the report was brought back that the prison doors were found securely bolted, and the guard stationed before them, but that the prisoners were nowhere to be found.

Soon the report was brought: "Behold, the men whom ye put in prison are standing in the temple, and teaching the people."

Although the apostles were miraculously delivered from prison, they were not saved from examination and punishment. Christ had said when he was with them, "Take heed to yourselves, for they shall deliver you up to councils." God had given them a token of his care, and an assurance of his presence, by sending the angel to them; it was now their part to suffer for the sake of that Jesus whom they preached. The people were so wrought upon by what they had seen and heard that the priests and rulers knew it would be impossible to excite them against the apostles.

"Then went the captain with the officers, and brought them without violence; for they feared the people, lest they should have been stoned. And when they had brought them, and they set them before the council; and the high priest asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." They were not as willing to bear the blame of slaying Jesus as when they swelled the cry with the debased mob: "His blood be on us and on our children!"

Peter, with the other apostles, took up the same line of defense he had followed at his former trial: "Then Peter and the other apostles answered and said, We ought to obey God rather than men." It was the angel sent by God who delivered them from prison, and who commanded them to teach in the temple. In following his directions they were obeying the divine command, which they must continue to do at any cost to themselves. Peter continued: "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."

The spirit of inspiration was upon the apostles, and the accused became the accusers, charging the murder of Christ upon the priests and rulers who composed the council. The Jews were so enraged at this that they decided, without any further trial, and without authority from the Roman officers, to take the law into their own hands, and put the prisoners to death. Already guilty of the blood of Christ, they were now eager to imbrue their hands in the blood of his apostles. But there was one man of learning and high position whose clear intellect saw that this violent step would lead to terrible consequences. God raised up a man of their own council to stay the violence of the priests and rulers.

Gamaliel, the learned Pharisee and doctor, a man of great reputation, was a person of extreme caution, who, before speaking in behalf of the prisoners, requested them to be removed. He then spoke with great deliberation and calmness: "Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves; who was slain; and all, as many as obeyed him, were scattered and brought to naught. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him; he also perished; and all, even as many as obeyed, were dispersed. And now I say unto you, Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to naught. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."

The priests could not but see the reasonableness of his views; they were obliged to agree with him, and very reluctantly released the prisoners, after beating them with rods, and charging them again and again to preach no more in the name of Jesus, or their lives would pay the penalty of their boldness. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." Well might the persecutors of the apostles be troubled when they saw their inability to overthrow these witnesses for Christ, who had faith and courage to turn their shame into glory, and their pain into joy for the sake of their Master who had borne humiliation and agony before them. Thus these brave disciples continued to teach in public, and secretly in private houses, by request of the occupants who dared not openly confess their faith, for fear of the Jews.

Repentant.

By L. M. Chaffee

"I KNOW him not!" Alas, my heart, could it so faithless be, So soon forgetful of my Lord and all he did for me, That it should let my cursed lips that coward falsehood tell, Denying the forsaken One who loved us all so well— Our nation's God-appointed Christ, to whom, one blessed day These three eventful years ago, my brother led my way— The Master, at whose gracious call, that "Come and follow me," We left at once our nets, our ship, our sea of Galilee! I knew Him not, the royal Guest, whose presence graced my home, Whose healing hand wrought blessing there and strength for days to come— The heavenly Teacher, wise and kind, who held me by his word Till all the depth of all my soul with mystic longings stirred; Who gave me apostolic place among the twelve He sent To preach the heavenly kingdom near, and bid the Jews repent; To heal the sick, and raise the dead and make the devils flee; Remembering "who heareth you, heareth also me;" I knew not Him whose "Peace, be still" once hushed the tempest's might— Who trod the Galilean lake upon that angry night, And with his hand upheld my own, when, walking at his word, With sinking faith and feet, afraid, I cried, "O save me, Lord!" Who in the desert blest and broke a little fish and bread, And therewith so abundantly five hungry thousands fed— Who made me go with baited hook and cast it in the lake, And from the captured fish's mouth our tribute-money take! I knew not Him, the Son of God, so glorified that day When up that hallowed mountain-side he led us three away, When such unearthly glory shone those holy features o'er, And so surpassing white became the raiment Jesus wore!— Our friend indeed, who called us his—our Sacrifice divine, Who broke to us the paschal bread, and blessed to us the wine— To whose own prophecy of shame and death upon the tree My hasty spirit made reply, "This shall not be to thee!" Yes, weep, my eyes, oh, bitterly! such careless watch I kept For Jesus in Gethsemane, and, while he suffered, slept! Be humbled now, my braggart tongue—my boast comes back to me— Alas for such a boast as that, "My Lord, I'll die with thee!" Break, O my traitorous heart, for grief; and bow, my head, for shame, That I the knowledge should deny of that exalted Name! Yet be not hopeless quite, my soul--nay--nay--it can but be That love was even in that look the Master cast on me! —L. M. Chaffee, in Springfield Republican.

Why We Reject the Apocrypha.

By Dudley Marvin Canright

THE question is frequently asked why the books of the apocrypha are not accepted as a part of the sacred Scriptures. There are many and good reasons why they are rejected.

1. These books were never sanctioned by Christ and his apostles, nor by any of the other writers of the New Testament. Both Jesus and his apostles, in all their speaking and writing, were constantly making, not only frequent references to the books of the Old Testament, but numerous quotations from them. They seemed to be ever in their minds. Everything they said or did was with reference to the teachings of that book, the law and the prophets, the Psalms, etc. They often mention them by name. In the small volume of the New Testament there are nearly nine hundred quotations from the Old Testament; but not a single quotation from, nor even an allusion to, any of the books of the apocrypha, though there are many places where instances in the apocryphal writings would be directly in point, and although it is quite probable that the writers of the New Testament were acquainted with the books of the apocrypha. Hence they must have designedly abstained from alluding to them in their writings, from the fact that they considered them of no authority. This alone is sufficient evidence on which to reject them.

2. They formed no part of the original Hebrew books contained in the Hebrew canon, and were not written till after the catalogue of the inspired books had been made up. Not one of the books of the apocrypha was ever written in Hebrew or Chaldee, as were the books of the Old Testament. They were never received by the Jews as sacred books. On this point we have the direct testimony of Josephus, in his work against Apion, Book I. sect. 8. He there gives an account of all the books held sacred by the Hebrews. This testimony is copied and indorsed by Eusebius, the celebrated Christian historian. "In the first of these works he gives the number of the canonical books of the Scriptures called the Old Testament, such as are of undoubted authority among the Hebrews, setting them forth, as handed down by ancient tradition, in the following words:—

"‘We have not, therefore, among us innummerable books that disagree and contradict one another, but only two and twenty, embracing the record of all history, and which are justly considered divine compositions. Of these, five are the books of Moses, comprehending both the laws and the tradition respecting the origin of man, down to his own death. This time comprehends a space of nearly three thousand years. But from Moses until the death of Artaxerxes, who reigned after Xerxes, king of Persia, the prophets after Moses wrote the events of their day in thirteen books. The remaining four comprehend hymns to the praise of God, and precepts for the regulation of human life. From Artaxerxes until our own times, the events are all recorded, but they are not deemed of authority equal with those before them, because that there was not an exact succession of the prophets.’” Eusebius' Eccl. Hist. book 3, chap. 10, p. 97.

Comparing these statements of Josephus with his numerous quotations from the Old Testament in his historical writings, we clearly see that he recognized just the same number of books that we have, and no others. The Jews reckon these books thus:

THE FIVE BOOKS OF MOSES.

Genesis. 3. Leviticus.
Exodus. 4. Numbers.
Deuteronomy.

THE THIRTEEN PROPHETIC BOOKS.

Joshua. 7. Esther.
Judges and Ruth (one). 8. Isaiah.
Two books of Samuel. 9. Jeremiah.
Two books of Kings. 10. Ezekiel.
Two books of Chron. 11. Daniel.
Ezra and Nehemiah (one). 12. Twelve minor prophets.
Job.

THE FOUR BOOKS OF HYMNS AND PRECEPTS.

Psalms. 3. Ecclesiastes.
Proverbs. 4. Canticles.

This is according to the Jewish arrangement. Stowe's History of the books of the Bible, pp. 566, 567. This makes just twenty-two books, one for each letter of their alphabet. It will be noticed that Josephus plainly recognized the existence of the apocryphal books, and expressly excluded them from the inspired writings. This again is sufficient evidence upon which to reject them.

3. They were unanimously rejected for several centuries by the early Christian churches, and by the most learned scholars of the Christian fathers. Of this fact there is the most abundant proof. The evidence is so great that in our limited space we can scarcely more than refer to it. Take a few examples: Melito, after the apostles, was a distinguished bishop of Sardis, an able writer, and a man of great influence among the early Christians. He traveled into Palestine for the express purpose of ascertaining exactly the canon of the Old Testament, and gave the result of his researches in the following letter, which we find in Eusebius: Eusebius' Eccl. Hist. book 4, chap. 26.

“‘I accordingly went to the East, and, coming to the very place where these things were preached and transacted, I have accurately learned the books of the Old Testament. Their names are as follows: Five books of Moses; to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Joshua Nave [of Nun], Judges, Ruth. Four books of Kings, [two of Samuel and two of Kings]. Two of Paralipomena (Chronicles), the Psalms of David, the Proverbs of Solomon (which is also Wisdom), Ecclesiastes, the Song of Songs, Job. Jeremiah. Of the twelve prophets, one book. Daniel, Ezekiel, Esdras [Ezra, including also Nehemiah, and perhaps Esther].’” Stowe's Hist. of the Books of the Bible, p. 568.

Where are the books of the apocrypha? Not one of them is referred to. The book of Ezra, which he does not mention, was frequently included under the name of Esdras, as it was generally supposed that book was written by Ezra.

Next we have the testimony of Origen, the great Biblical scholar of the Eastern Church, A. D. 200, who rejects all of the apocryphal books. His testimony is found in Eusebius, Book 6, chapter 25.

The great Athanasius, the renowned champion of the doctrine of the trinity, A. D. 330, rejects all of them, except the book of Baruch.

Hilary, the celebrated bishop of Poitiers, A. D. 350, rejects them all. And so we might mention the names of the best Christian scholars of antiquity, all of whom reject them.

From the preceding exhibition it is as plain as daylight can make anything plain, that the Romish Church, in receiving the apocryphal books as a part of Scripture, has not only set at naught all historical truth, but acted in direct violation of its own fundamental principle. “The unanimous consent of the Fathers is what she requires for the establishment of a doctrine; but on this subject, instead of a unanimous consent, for the first four centuries she is met with an all but unanimous dissent.” Stowe's Hist. of the Bible, p. 582.

4. The books of the apocrypha were first declared canonical by the Roman Catholic Council at Trent, A. D. 1546, only a little over three hundred years ago. This, will be noticed, was after the rise of Luther. They did this to condemn him, because, like a sensible man, he rejected these books, as all scholars before him had done. But many of the ablest Roman Catholics were bitterly opposed to receiving these books; and it was only after a fierce struggle, and through the overwhelming majority of ignorant priests, who composed the council, that their acceptance was carried. But being once made, as Rome never errs, the decision had to stand. Hence these books were incorporated into the Catholic Bible from that day forward, but not into our Bible.

5. These books are to be received simply as historical works. They are valuable in that respect, but in no other.

November 7, 1878. D. M. Canright.

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