Jesus the Christ Part 74

1. Presiding Authority and Common Consent.--"Another instance of official action in choosing and setting apart men to special office in the Church arose soon after the ordination of Matthias. It appears that one feature of the Church organization in early apostolic days was a common ownership of material things, distribution being made according to need. As the members increased, it was found impracticable for the apostles to devote the necessary attention and time to these temporal matters, so they called upon the members to select seven men of honest report, whom the apostles would appoint to take special charge of these affairs. These men were set apart by prayer and by the laying on of hands. The instance is instructive as showing that the apostles realized their possession of authority to direct in the affairs of the Church, and that they observed with strictness the principle of common consent in the administration of their high office. They exercized their priestly powers in the spirit of love, and with due regard to the rights of the people over whom they were placed to preside."--The author, _The Great Apostasy_, 1:19.

2. Pentecost.--The name means "fiftieth" and was applied to the Jewish feast that was celebrated fifty days after the second day of unleavened bread, or the Pa.s.sover day. It is also known as "the feast of weeks"

(Exo. 34:22; Deut. 16:10), because according to the Hebrew style, it fell seven weeks, or a week of weeks, after the Pa.s.sover; as "the feast of harvest" (Exo. 23:16); and as "the day of the first-fruits" (Numb.

28:26). Pentecost was one of the great feasts in Israel, and was of mandatory observance. Special sacrifices were appointed for the day, as was also an offering suitable to the harvest season, comprizing two leavened loaves made of the new wheat; these were to be waved before the altar and then given to the priests (Lev. 23:15-20). Because of the unprecedented events that characterized the first Pentecost after our Lord's ascension, the name has become current in Christian literature as expressive of any great spiritual awakening or unusual manifestation of divine grace.

3. Having All Things in Common.--No condition recorded of the early apostolic ministry expresses more forcefully the unity and devotion of the Church in those days than does the fact of the members establishing a system of common ownership of property (Acts 2:44, 46; 4:32-37; 6:1-4). One result of this community of interest in temporal things was a marked unity in spiritual matters; they "were of one heart and of one soul." Lacking nothing, they lived in contentment and G.o.dliness. Over thirty centuries earlier the people of Enoch had rejoiced in a similar condition of oneness, and their attainments in spiritual excellence were so effective that "the Lord came and dwelt with his people ... And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them." (P.

of G.P., Moses 7:16-18.) The Nephite disciples grew in holiness, as "they had all things common among them, every man dealing justly, one with another." (B. of M., 3 Nephi 26:19; see also 4 Nephi 1:2-3.) A system of unity in material affairs has been revealed to the Church in this current dispensation, (Doc. and Cov. 82:17, 18; 51:10-13, 18; 104:70-77), to the blessings of which the people may attain as they learn to replace selfish concern by altruism, and individual advantage by devotion to the general welfare.--See _The Articles of Faith_, xxiv:13-15.

4. Saul's Conversion.--The sudden change of heart by which an ardent persecutor of the saints was so transformed as to become a true disciple, is to the average mind a miracle. Saul of Tarsus was a devoted student and observer of the law, a strict Pharisee. We find no intimation that he ever met or saw Jesus during the Lord's life in the flesh; and his contact with the Christian movement appears to have been brought about through disputation with Stephen. In determining what he would call right and what wrong the young enthusiast was guided too much by mind and too little by heart. His learning, which should have been his servant, was instead his master. He was a leading spirit in the cruel persecution of the first converts to Christianity; yet none can doubt his belief that even in such he was rendering service to Jehovah (compare John 16:2). His unusual energy and superb ability were misdirected. As soon as he realized the error of his course, he turned about, without counting risk, cost, or the certainty of persecution and probable martyrdom. His repentance was as genuine as had been his persecuting zeal. All through his ministry he was tortured by the past (Acts 22:4, 19, 20; 1 Cor. 15:9; 2 Cor. 12:7; Gal. 1:13); yet he found a measure of relief in the knowledge that he had acted in good conscience (Acts 26:9-11). It was "hard for him to kick against the p.r.i.c.ks"

(revised version "goad," Acts 9:5; 26:14) of tradition, training, and education; yet he hesitated not. He was a chosen instrument for the work of the Lord (Acts 9:15); and promptly he responded to the Master's will.

Whatever of error Saul of Tarsus had committed through youthful zeal, Paul the apostle gave his all--his time, talent, and life--to expiate.

He was preeminently the Lord's apostle to the Gentiles; and this opening of the doors to others than Jews was the main contention between himself and Stephen. In accordance with the divine and fateful purpose, Paul was called to do the work, in opposition to which he had been a partic.i.p.ant in the martyrdom of Stephen. At the Lord's word of direction Paul was ready to preach Christ to the Gentiles; only by a miracle could the Jewish exclusiveness of Peter and the Church generally be overcome (Acts 10; and 11:1-18).

5. Rapid Growth of the Primitive Church.--Eusebius, who wrote in the early part of the fourth century, speaking of the first decade after the Savior's ascension, says: "Thus, then, under a celestial influence and cooperation, the doctrine of the Savior, like the rays of the sun, quickly irradiated the whole world. Presently, in accordance with divine prophecy, the sound of His inspired evangelists and apostles had gone throughout all the earth, and their words to the ends of the world.

Throughout every city and village, like a replenished barn floor, churches were rapidly abounding and filled with members from every people. Those who, in consequence of the delusions that had descended to them from their ancestors, had been fettered by the ancient disease of idolatrous superst.i.tion, were now liberated by the power of Christ, through the teachings and miracles of His messengers."--(Eusebius, _Eccles. Hist._, Book I, ch. 3.)

6. Patmos.--A small island in the Icarian section of the Aegean Sea. Dr.

John R. Sterret writes of it in the _Standard Bible Dictionary_ as follows: "A volcanic island of the Sporades group, now nearly treeless.

It is characterized by an indented coast and has a safe harbor. By the Romans it was made a place of exile for the lower cla.s.s of criminals.

John, the author of 'Revelation' was banished thither by Domitian, 94 A.D. According to tradition he lived there at hard labor for eighteen months."

7. The Holy Ghost Given.--In answer to a question as to whether the Holy Ghost was received by the apostles at or before Pentecost, a statement was published by the First Presidency of the Church on February 5, 1916 (see _Deseret News_ of that date), from which statement the following excerpts are taken: "The answer to this question depends upon what is meant by 'receiving' the Holy Ghost. If reference is made to the promise of Jesus to His apostles about the endowment or gift of the Holy Ghost by the presence and ministration of the 'personage of Spirit,' called the Holy Ghost by revelation (Doc. and Cov. 130:22), then the answer is, it was not until the day of Pentecost that the promise was fulfilled.

But the divine essence called the Spirit of G.o.d, or Holy Spirit, or Holy Ghost, by which G.o.d created or organized all things, and by which the prophets wrote and spoke, was bestowed in former ages, and inspired the apostles in their ministry long before the day of Pentecost.... We read that Jesus, after His resurrection, breathed upon His disciples and said, 'Receive ye the Holy Ghost.' But we also read that He said, 'Behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high' (John 20:22; Luke 24:49). We read further: 'For the Holy Ghost was not yet given; because that Jesus was not yet glorified.' (John 7:39.) Thus the promise was made, but the fulfilment came after, so that the Holy Ghost sent by Jesus from the Father did not come in person until the day of Pentecost, and the cloven tongues of fire were the sign of His coming."

FOOTNOTES:

[1400] Acts 1:15-26.

[1401] Luke 24:52,53; Acts 1:12-14.

[1402] 1 Cor. 15:20; Rev. 1:5; Colos. 1:18.

[1403] Matt. 27:52, 53.

[1404] Acts 1:16; compare Psalm 41:9; see also John 13:18.

[1405] Acts 1:20. The revised version subst.i.tutes on a preponderance of authority "office" or, (marginal reading), "overseership," for the erroneous rendering "bishop.r.i.c.k" in the common version. Compare Psalm 109:8.

[1406] Acts 6:1-6; Note 1, end of chapter.

[1407] Acts 2:1-41. Note 7, end of chapter.

[1408] Note 2, end of chapter.

[1409] Luke 24:49; Acts 1:4, 5, 8.

[1410] Acts 2:6, in a better rendering than that of the common text (see revised version) reads: "And when this sound was heard, the mult.i.tude came together."

[1411] Joel 2:28, 29; compare Zech. 12:10.

[1412] Note 3, end of chapter.

[1413] Acts 2:44-46; 4:32-37; 6:1-4.

[1414] Acts 3:6; read the entire chapter.

[1415] Acts 4:1-22.

[1416] Acts 4:8-12; compare Psalm 118:22; Isa. 28:16; Matt. 21:42.

[1417] Acts 5:12-17.

[1418] Matt. 27:25; compare 23:35; see pages 638 and 648 herein.

[1419] Acts 22:3.

[1420] Acts 5:33-40.

[1421] Acts 6:7.

[1422] Acts 6:8-15; and 7.

[1423] Acts 7:1-53.

[1424] Isa. 66:1, 2; see also Matt. 5:34, 35; 23:22.

[1425] Acts 7:56. Note this exceptional application of the t.i.tle, Son of Man, to Christ by anyone other than Himself. See page 142 herein.

[1426] Acts 8:4; 11:19.

[1427] Acts 6:9.

[1428] Acts 22:3; compare 5:34; page 708 herein.

[1429] In view of Saul's social status and recognized ability, many believe him to have been a member of the Sanhedrin; but for this a.s.sumption we find no definite warrant in scripture.

[1430] Acts 7:58; 8:1-3.

[1431] Acts 8:1.

[1432] Acts 9:1, 2. Observe that "way" here used for the first time to connote the gospel or religion of Christ, occurs frequently in Acts (16:17; 18:25, 26; 19:9, 23; 22:4; 24:14, 22).

[1433] Three versions of this manifestation and its immediate results appear in Acts (9:3-29; 22:6-16; and 26:12-18): the first is the historian's narrative, while the others are given as reports of Saul's own words.

[1434] Note 4, end of chapter.

[1435] Note 4, end of chapter.