p. 342 | The Sabbath-School

International Tract and Missionary Society · Oakland, California · Jun 5, 1884

FromSigns of the Times, Vol. 10, No. 22.

The Sabbath-School.

LESSON FOR THE PACIFIC COAST—JUNE 15.

ACTS, CHAPTER 26:24–27:14.

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 to 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 light unto the people, and to the Gentiles."

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 Cor. 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. Gal. 3:8.

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 that of 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.

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 men should be raised to immortality before the time of Christ than that they should be raised from the dead at all.

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 Tim. 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.

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 and 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.

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.

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 that of the most skilled worldly diplomat. But how many professed Christians are there who would dare make the reply that Paul made?

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.

Paul's Departure for Rome.

THIS is the only instance on record of a Christian minister starting to a foreign country as a missionary in the guise of a State prisoner. Two years before, the Lord had made known his design to send Paul to Rome. Acts 23:11. During all this time he was kept as a prisoner at Cæsarea, and when the time came for his departure, he was started off in chains. This would seem to be one of the occasions illustrating the fact that God's ways "are past finding out," but it is probable that had the apostle been set at liberty he would have been waylaid and killed. His keepers were also his protectors, and by this means was fulfilled the Lord's promise to him at Damascus of deliverance "from the people" (the Jews). Chap. 26:17. Verily, "all things work together for good to them that love God, to them who are the called according to his purpose." Rom. 8:28.

PAUL was favored in having for companions two faithful fellow-laborers, Luke and Aristarchus. These were voluntary attendants, although Paul mentions Aristarchus as a "fellow-prisoner" at Rome. Col. 4:10. And it appears that the centurion, who had charge of the prisoners (there were others besides Paul, chap. 27:1), was disposed to favor the apostle. In "Sketches from the Life of Paul" we find this interesting reference:—

"The voyage began prosperously, and the day after they started, they cast anchor in the harbor of Sidon. Here Julius, the centurion who had listened to the apostle's address before Agrippa, and had thus been favorably disposed toward him, 'courteously entreated Paul,' and being informed that there were Christians in the place, he 'gave him liberty to go unto his friends to refresh himself.' The favor was highly appreciated by the apostle, who was in feeble health, and but scantily provided with comforts for the long journey. His brief stay in Sidon was like an oasis in his barren and dreary path, and proved a comfort and encouragement to him during the anxious weeks upon the storm-tossed sea."

ALTHOUGH this voyage was fraught with danger, there were opportunities for witnessing to the truth, and the power and wisdom of the God whom Paul worshiped was peculiarly manifested. It is often supposed that, although the minister's advice may be very good in spiritual things, his judgment in temporal matters is unreliable; but it was demonstrated in the attempt to pass from Fair Havens to Phenice, a haven of Crete, that the "thoroughly furnished" man of God may have practical knowledge outside of his special calling. Paul warned the centurion and the master of the ship that the trip (although but about thirty-four miles) would be "with hurt and much damage" to the ship and lading, as well as endangering the lives of those on board. Chap. 27:10. But they and the passengers desired to go, and the counsel of God through his servant was set at naught. They soon learned, however, that they had made a great mistake in trusting to their own wishes for guidance, and that the advice of the inspired prisoner would have been much to their advantage temporally, if heeded. The Third Angel's Message has developed many instances of shipwrecked faith and business hopes through a disregard of the advice of God's tried servants in temporal affairs.

"WHEN the south wind blew softly," they supposed that they had obtained their purpose, and set sail. Chap. 27:13. How many fortunes and souls have been wrecked upon that soft south wind—favorable appearances. The flattering inducements for speculative investment of means have lured the judgment away from the wants of the Lord's cause, and his caution to "lay up your treasure in Heaven" has been disregarded. The deceptive pleasures and display of the world have weaned the affections and shut out a desire for the "far more exceeding and eternal weight of glory." The delusive popularity of false doctrine leads many to suppose they have "obtained their purpose," and they believe the wisdom of man rather than the things which are spoken by inspiration. Men prefer to walk by sight rather than trust the

word of the Lord. The soft south winds of Satan are blowing in every sea, "with all deceivableness of unrighteousness in them that perish, because they receive not the love of the truth, that they might be saved." 2 Thess. 2:10.

W. N. GLENN.