Our last lesson closed with Paul’s speech before Agrippa. The last two verses of this defense (Acts 26:22, 23), are worthy of more extended notice than the limited space last week allowed. We quote: “Having therefore obtained help of God, I continue unto this day, witnessing both too small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should show a light unto the people, and to the Gentiles.”SITI June 5, 1884, page 342.1

These verses alone are sufficient to refute the somewhat prevalent idea that the doctrine of immortality through Christ was unknown to the Old Testament writers. The apostles were not foolish enough to make assertions without any authority to back them up. Paul himself had written, “For we preach not ourselves, but Christ Jesus the Lord.” 2 Corinthians 4:5. But their only means of proving Jesus to be the Messiah, were the prophecies. They could testify that one Jesus of Nazareth had been crucified and raised from the dead, but what of it? This would have availed nothing, had they not been able to prove from the Old Testament, the only Scripture then in existence, that these very things were predicted to occur at a definite time, and for a special purpose. Both Moses and the prophets declared, not only that Christ should suffer, but also the reason for his suffering. Even before Moses, we learn that the gospel had been preached to Abraham. Galatians 3:8.SITI June 5, 1884, page 342.2

Verse 23 has been the source of much perplexity and controversy. It is certain that many were raised from the dead before Christ was-Lazarus, the son of the widow of Nain, and others-even hundreds of years before he came to earth. Many, to avoid this seeming contradiction of facts, have concluded that the text means that Christ was the first who should rise to immortality. But the text does not say so, and we have no means of proving that such is the case. The Revised Version follows the original more closely in this instance than does the King James. It reads thus: “How that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.” Not that Christ should be the first absolutely to rise from the dead, but to proclaim through that resurrection light to the world.SITI June 5, 1884, page 342.3

There were many that were raised prior to the time of Christ, but their resurrection gave no pledge that another would be raised. And they themselves were raised only by virtue of the promise that Christ would pass through the gates of death and come forth a triumphant conqueror, bearing the keys of death and the grave. This promise was made before any man had fallen under the power of death; he was the Lamb slain from the foundation of the world. But God “calleth those things which be not as though they were.” A thing promised by him is just as sure as though already fulfilled. With this thought in mind we may even consider that Christ was actually the first to rise from the dead, for his resurrection was as well assured as was his death; and he was “slain from the foundation of the world.” And since this promise was the pledge of immortality, it is a matter of no more wonder that man should be raised to immortality before the time of Christ than that they should be raised from the dead at all.SITI June 5, 1884, page 342.4

We do not say that all who were raised were made immortal (of this we are not informed), but there is certainly nothing in this text to forbid the idea that some were made immortal. We know that some, as Enoch and Elijah, went to Heaven without seeing death-were made immortal-but this was only by virtue of the same promise, for immortality is brought to light only through the gospel. 2 Timothy 1:10. Their translation was possible only because the resurrection of Jesus was an assured fact (by promise), and the same power that made them immortal through translation, could make others immortal through a resurrection.SITI June 5, 1884, page 342.5

When Paul touched upon the resurrection from the dead, Festus cried out, “Paul, thou art beside thyself; much learning doth make thee mad.” This preaching was to him foolishness. There was nothing in philosophy that could explain the fact of a resurrection. He had doubtless seen Paul bending over his rusty parchment copy of the Old Testament, and he concluded that intense application had turned his brain. But Paul courteously replied, “I am not mad, most noble Festus; but speak forth the words of truth in soberness.” Well might he say this, for they were the words of the Bible. Philosophy is just as powerless as ever to explain the doctrine of the resurrection; its professed devotees may scoff at the simple faith of the unlearned Christian; but it is nevertheless true that the words of truth and reason are to be found, above all other places, in the word of God. The doctrine of the resurrection is a most reasonable one, not because it can be grasped by human reason, but because it is founded upon the unchanging word of the eternal God. It is consistent with the highest reason to believe what he says, whether we understand it or not.SITI June 5, 1884, page 342.6

Paul could appeal to Agrippa as he could not to Festus. “Believest thou the prophets? I know that thou believest.” Since he understood and believed the prophets, and Paul had shown their accurate fulfillment in the person and work of Christ, his declaration, “Almost thou persuadest me to be a Christian,” was almost a necessary consequence. Had it not been for his wicked heart, the source of unbelief, he could have omitted the “almost.” We do not believe, with some, that these words of Agrippa were uttered in a sneering manner, but that they were forced from him, even against his will, by the power of the apostle’s reasoning.SITI June 5, 1884, page 342.7

The reply of Paul showed him to be at once a perfect gentleman and a perfect Christian. “I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am except these bonds.” If Paul had passed his life among courtiers, he could not have framed a more delicate and forcible rejoinder. And this shows that communion with God and his word may be depended upon to give men a true polish, not excelled by the most skilled worldly diplomat. But how many professed Christians are there who would dare make the reply that Paul made?SITI June 5, 1884, page 342.8

How many are living so near to God, leading such holy lives, as to be able to say to all around them “I would to God that you were altogether such as I am”? I fear that the most of us would hesitate. And yet Paul had attained no height of godliness that is not possible to all. It is not only the privilege but the duty of all to be like Christ, so that when he sits as a refiner and purifier of silver, he may rejoice to see his own image reflected in us, that when he shall appear we may be able to see him as he is. E. J. W.SITI June 5, 1884, page 342.9

“Romans 13:1-10” The Signs of the Times, 10, 22.

E. J. Waggoner

NOTES ON THE INTERNATIONAL LESSON.
JUNE 22.-Romans 13:1-10.

Verse 1: “Let every soul be subject unto the higher powers, for there is no power but of God; the powers that be far ordained of God.” By the “higher powers” is meant those who are in authority in the earth. Submission to authority is one of the chief requisites; it lies at the foundation of all goodness. It is everywhere taught in the Bible. The child that is disobedient to his parents, or the man who despises the authority of the Government, cannot be submissive to the will of God. To teach children perfect submission to authority when they are young, is to prepare them to be good citizens of the State, and humble followers of God.SITI June 5, 1884, page 343.1

“The powers that be are ordained of God.” That is, God has appointed that there should be governments in the earth. Paul has reference more to authority in the abstract than to individual rulers. God has ordered that there should be government; but it does not follow that the men in authority are always men that he would approve. We read that in the redeemed estate there will be nations and kings, who will bring their glory and honor into the New Jerusalem. Revelation 21. We may learn, therefore, that God has no sympathy with anarchy and confusion. Those who are trying to overthrow existing forms of government are not doing work which God approves; a Christian cannot engage in such a work. And right here it is worth while to notice that socialists, communists, and the nihilists are almost invariably atheists, as much opposed to the government of God as they are to earthly powers.SITI June 5, 1884, page 343.2

“Whosoever therefore resisteth the power resisteth the ordinance of God.” These words of Paul are greatly misapprehended by many. They do not teach that we are to obey every human ordinance. No Christian is justified in resisting authority, and yet it may be absolutely necessary for him to disobey the commands of rulers. For instance: The apostles were often commanded by those highest in authority not to preach in the name of Jesus, but they paid no attention to this command, saying, “We ought to obey God rather than men.” Here was a case where the laws of men work in opposition to those of God. Such laws they were warranted in disobeying, but we will see that they did not resist authority. They said nothing against the rulers, and did not try to create insurrection among the people; they submitted to authority and took their punishment without a word of complaint. When the hearts of the people were with the apostles, in consequence of the wonderful miracles thay had performed, they might easily have organized a force that would have compelled the rulers to revoke their unjust decrees, or even to flee from office. In the course which they did pursue, all Christians have an example to follow.SITI June 5, 1884, page 343.3

In the ninth and tenth verses we find a statement of our duties as citizens, and of the rights of rulers. The last five commandments are quoted as comprising the whole of the law, with the statement that “if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.” To do this, Paul says, is to fulfill the law. Now he has not said anything about idolatry, image-worship, profane swearing, or Sabbath-breaking. Why not? Was it because he regarded these things as of no consequence? No; but because he was writing about our duty as citizens and not concerning our special duty to God. That this is not all the law, we know from our Saviour’s words. He places, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,” first, as being greater than the one which Paul quotes, “Thou shalt love thy neighbor as thyself.” Paul does not repudiate that first and great commandment, as is abundantly shown in his writings elsewhere; but he only quotes so much of the law as it is applicable to the case in hand. And there is a thought here for those who would have special legislation by earthly rulers on matters of religion. If all our duty as citizens of the State is comprehended in this thing, “Thou shalt love thy neighbor as thyself,” then it surely follows that all the power of the rulers of the State are comprised in seeing that the people obey that law. To this extent they are God’s ministers (servants). He intrusts to them the enforcing of laws, the violation of which would work ill to man; beyond this they have no right to go.SITI June 5, 1884, page 343.4

“He that loveth another [literally, the other] hath fulfilled the law.” That is, he obeys all the law that relates merely to our duty to man. No one can tell another, steal from him, bear false witness against him, violate the chastity of any of his family, or covet his goods, and at the same time love him. If he loves his neighbor as he does himself, he will not offend in any of these points, and then he will be doing all that human laws can require of him. But after he does this, there yet remains his duty to God, as covered by the first and great commandment. If he does not fulfill this law, he is amenable to God alone; and if those that resist earthly rulers receive to themselves damnation, who can measure the guilt of him who refuses to render to God the honor that is due him? E. J. W.SITI June 5, 1884, page 343.5

“Our Sabbath-School Department” The Signs of the Times, 10, 22.

E. J. Waggoner

It has been our aim to make this department of our paper one of general interest. From the very nature of our work the Sabbath-school department of the SIGNS must be different from that of any other paper. The SIGNS is a missionary paper. Devoted to an exposition of the great truths of the Bible, especially those for the last days, and as such it goes to all parts of the world, and is read by all classes of people. Its circulation is not confined to our own people, but thousands not of our faith, and many with no well-defined belief in Christianity, read it with interest. Of the thousands of readers of the SIGNS, comparatively few study the Sabbath-school lessons upon which it comments, the great majority using the international series; and those who study the lessons published in the Youth’s Instructor, are so widely scattered that many do not get the SIGNS in time to make the notes of the immediate use in preparing their lesson.SITI June 5, 1884, page 345.1

All these things have been taken into account in preparing our Sabbath-school department, and we have endeavored to make the notes and comments of such a nature as will interest the general reader. The mission of the SIGNS is such that we cannot afford to have any part of it of merely local interest. We have evidence from Sabbath-school teachers and scholars that this department has been useful to them in their work; and we know that it has not been unappreciated by the larger class whom we have had in mind.SITI June 5, 1884, page 345.2

But there are many who study the International lessons, who would derive more direct benefit if the SIGNS contained notes on that series also, and we have decided to meet this want. As all doubtless know, the International lessons are necessarily non-sectarian, being simply portions of the Bible selected by the Lesson committee. While all the Sunday-schools in the country study the same portion of Scripture at the same time, each denomination or journal may publish its own notes and comments. Since the SIGNS is a Bible expositor, to comment on these lessons will be directly in the line of our work. We therefore begin this week to add these to our own Lesson notes. To those unacquainted with this series, we will say now for all time, that there are only twelve lessons in each quarter; each school can use whatever it desires for the thirteenth lesson. There will therefore be no notes next week.SITI June 5, 1884, page 345.3

As in the past, we will endeavor to make these notes of interest and profit to all; we shall also get them out in time so that those who desire may use them in preparing their lessons. We believe that this move will be appreciated by all our present readers, and by thousands yet to come. E. J. W.SITI June 5, 1884, page 345.4

May 29, 1884

June 12, 1884