Signs of the Times, Vol. 21, No. 41. (10/17/1895)

Signs of the Times

Oct 17, 1895

Pacific Press Publishing Company · Oakland, California · Oct 17, 1895

What Is Not Faithfulness

Faithfulness

Faithful is full of faith; and faithfulness is the quality of being faithful; fidelity, loyalty, constancy. “Faithful” comes from “faith,” which is simple confidence in God, in what he says, commands, and promises, such confidence as will lead to unswerving loyalty or adherence to his cause.

What Is Not Faithfulness

That is not faithfulness which merely asserts, however loudly, belief or confidence in the cause of God or his word. That is not faithfulness which occasionally does some great act open to all. That is not faithfulness which, when the trial comes, chooses its own way instead of God’s way. That is not faithfulness which does not give whole-hearted service as well as profession to God and his word. It is easy in the heat of conflict, with enthusiastic companions cheering one on, to do some brilliant thing, and in the eyes of the unthinking some seemingly great deed. It is easy to run in the van of the army when the enemy is fleeing or in pursuit. It is not a difficult matter to stand for the right when in clear sight of friends whom we know will approve our actions. All these things will be true of the faithful, and more.

The Test of Faithfulness

Faithfulness is unswerving devotion to God in all things. The faithful man is faithful in what the world may call little things. In fact, this is the test of loyalty, or faithfulness. Jesus said, “He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.” Luke 16: 10. The faithful man is one whose actions spring from principles within, principles begotten of God. He does not ask, “Will it pay? Is it expedient? Can I afford to do it?” but, “Is it right? Is it God’s will?” However small may seem to human eyes the duty, he knows that there is nothing small in duty, nothing small that affects character. The failure to do a “little” duty would be easily repeated until “great” lapses from right would seem small; for the real test of faith always comes necessarily over the very thing that to us seems small and unimportant. It is not faith in God for us to do nine things which he commands because they seem best to us, and refuse to do the tenth because it is “unimportant” or “useless.” He who rebels on the one point, rebels on all; for in that very thing he rejects the authority of the Lawgiver. “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” The very point in which he offends shows his attitude toward the authority which gave the law. He shows by the unfaithfulness in one point that if circumstances were the same respecting the others as the one, he would offend in all.

Illustrations—Nadab and Abihu

We have forcible illustrations of this in the Scriptures. God commanded the priests to offer incense before him on the fire taken from the altar where he had kindled it; but two of Aaron’s sons, with minds blunted by intemperance, could see no difference between that fire and any other fire, so they “offered strange fire before the Lord, which he commanded them not.” Lev. 10: 1-10. Unfaithful in what to them seemed a small thing, they showed by their act that they were unfaithful in the great things. They considered their own opinion worth more than what God had commanded, and met death in consequence.

Uzzah and the Ark

We have another illustration in the case of Uzzah. According to the Levitical law the ark was to be borne on the shoulders of the Levites. But in David’s time they seemed to think that God’s command had lost force through age, so they placed the ark on a new cart drawn by cattle. Doubtless the new way seemed much preferable to the old, having more dignity, elegance, etc.—and then the Philistines had done this very thing. But the oxen stumbled, the ark shook, and Uzzah felt that to save the sacred vessel he must steady it with his hand. By going contrary to God’s express command he was smitten with death. (See 2 Sam. 6: 3-7.) He preferred his way to God’s way, and exemplified the truth of the proverb, “There is a way that seemeth right unto a man; but the end thereof are the ways of death.”

Saul, the King

Saul, the king of Israel, thought that he had “performed the commandment of the Lord” (see 1 Sam. 15: 1-23) when he spared the wicked Amalekite king, Agag, to grace his triumph, and allowed the people to spare the best of the sheep and oxen, ostensibly to sacrifice to the Lord. Surely a little thing like that was of no account, but it was a test of Saul’s character, and God could not trust him to rule over his people. And to him and to us the Lord said: “Hath Jehovah as great delight in burnt offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” This was demonstrated in the case of Saul himself. He who was partial in God’s commands, who had the presumption to say what was important and should be obeyed, and what not, in the latter part of his life sought for light at the hand of the emissaries of the devil, whom he had himself sentenced to die. Obedience that is not whole-hearted obedience is not obedience at all. To obey is better than the costliest sacrifice or gift. The first shows a loyal, devoted heart; the latter may show merely selfish ambition.

The Lesson for Us

“Whatsoever things were written aforetime were written for our learning.” God is the same yesterday, to-day, and all days to come. Was he particular then?—He is still. Merciful to the blind and ignorant, yet he demands whole-heartedness everywhere according to the light shining from the throne of God. It is as true now as it ever was, “Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord.” God’s law is as immutable to-day as when spoken from Sinai. It is as obligatory now as when Jesus said that it was easier for heaven and earth to pass than one tittle of the law to fail. It is the same unchangeable code as was manifest in Christ’s life, and honored by his death on the cross. God declares that it “shall not be abolished,” and that his commandments “stand fast forever and ever.” It is “perfect,” “holy,” “spiritual,” “just,” and “good.” It is so still.

What We See

And yet there are those “partial in the law.” They declare nine precepts binding, they declare the one to be abolished or changed. That commandment enjoins a particular day—the seventh of the

septenary cycle—for particular reasons which pertain to that day alone as the Sabbath. But the apostasy tells us that “God is not particular, any day will do as well,” and so there is substituted the very day of all others which could not be the Lord’s rest day from his labors. Of this the Lord has also spoken: “Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane [common], neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them.” Eze. 22: 26.

The Wine of Babylon

As Israel’s priests of old were so besotted as to be unable to discern the sacred principle of loyalty, devotion, obedience, and faithfulness to God in the “little” thing of particular kind of fire, so many to-day are drunken, stupefied with the wine of Babylon, the errors of tradition, till they “put no difference” between that which is common and what God declares is “holy unto the Lord.” Yea, more than this: the apostasy has not only degraded the holy to the common, but has exalted the common to the place of the holy; and, sad to say, “My people love to have it so,” but “what will ye do in the end thereof?”

The Same God

God is the same still; he has not changed because men do. His law is the same, his Sabbath is the same; and he requires all to observe it loyally and in faithfulness. Do not be deceived, reader; “God is not mocked.” He will not serve with sin. Costly houses of worship, great institutions of learning, large sums expended in philanthropy, will not atone for disobedience. “Behold, to obey is better than sacrifice.” “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him; but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.” Our only safety, our only true happiness, is in faithfulness and devotion to God. Particular in precept he is, and for it we praise him; for he is also particular in his promises.

How Do We Come to the Word?

It makes much difference with what spirit man approaches the word of God as to whether he will understand it or not. He may not be a believer in all he thinks it claims, but if he comes to the word with a spirit of meekness and with a desire to know the truth that he may do it, the Spirit of God will enlighten his understanding. But let not the seeker deceive himself. He must be honest with God. “Light is sown for the righteous, and gladness for the upright in heart.” “He that willeth to do his will shall know of the doctrine whether it be of God.”

Studies in Romans

By Ellet Joseph Waggoner

Under this heading it is proposed to conduct, as nearly as can be done in writing, a class study of the Epistle to the Romans. It is designed to be literally a study, and it is hoped that the “study” will not be all on the part of the writer, but that the readers of the SIGNS OF THE TIMES will be encouraged to acquire for themselves an acquaintance with an epistle that is doubtless the greatest treatise ever written.

In each number the text for the week will be quoted, in order to facilitate the study. The reader, however, should use his Bible freely. Read the verses to be studied very frequently, and form the habit of questioning each verse, after the manner indicated below, only more closely. In this way the force of the words used by the apostle will stand out clearly, and the thought will be fixed in the mind, in the exact words of the Scripture.

Inspiration assures us that in all of the epistles of Paul there are “some things hard to be understood.” 2 Peter 3:16. Perhaps this is the case with the Epistle to the Romans in a greater degree than with any other epistle. But they are not impossible to be understood, and it is only the “unlearned and unstable” who wrest them unto their own destruction. The Bible student should note for his own encouragement that it is only those who wrest “the other scriptures” to their own destruction, who thus miss the point of Paul’s writings. They who have a desire to understand, and who read the simple promises of the Bible with profit, will not be among that number.

In beginning this study it will be an encouragement to the reader if he will remember that it is simply a letter written to the church in Rome. We can not suppose that the congregation in Rome differed from the great body of Christians in general, and of them we read that “not many wise men after the flesh, not many mighty, not many noble, are called.” 1 Cor. 1:26. The truest followers of Jesus have always been among “the common people.” So in the church in Rome there were doubtless shopkeepers, artisans, day laborers, carpenters, gardeners, etc., and many servants in the families of wealthy citizens, together with a few who might hold some position of rank. When we consider that it was confidently expected that people of this sort would understand the letter, we may be encouraged to believe that the same class of people can understand it now.

Paul’s exhortation and assurance to Timothy form the best guide to the study of all his epistles, and the whole Bible as well: “Consider what I say; for the Lord shall give thee understanding in all things.” “God is his own interpreter.” The words of the Bible explain the Bible. This is why you should closely question the text so as to get at exactly what is said, in connection with what precedes and follows. Nothing can take the place of prayerful meditation upon the exact words of the Bible. By this means the most unlearned in this world’s wisdom may become mighty in the Scriptures. The Lord has said just what he means; and the only way to find out just what he means is to become thoroughly familiar with just what he says, just as he says it.

The notes that accompany the text in this study are designed to fix the student’s attention more closely upon the word, and for the benefit of the casual reader. That the study of this epistle may be greatly blessed to those who pursue it, and that the word may become more highly esteemed by all, because of the increased light that the Holy Spirit may cause to flash from it, is the earnest prayer of the writer.

The Salutation—Rom. 1:1-7.

“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God (which he had promised afore by his prophets in the Holy Scriptures), concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead; by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name; among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints: Grace to you, and peace, from God our Father and the Lord Jesus Christ.”

Questioning the Text.

What did Paul declare himself to be? “A servant of Jesus Christ.” To what was he called? “Called to be an apostle.” To what was he separated? “Separated unto the Gospel of God.” Was this Gospel first announced in Paul’s day? “Which He had promised afore by His prophets in the Holy Scriptures.” Whose Gospel is it? “The Gospel of God.” What is this Gospel, or good news, about? “Concerning his Son Jesus Christ our Lord.” Who is this Jesus? He “was made of the seed of David according to the flesh; and declared to be the Son of God with power.” What is his power as the Son of God? “According to the Spirit of holiness, by the resurrection from the dead.” For what purpose did Paul receive grace and apostleship from Christ? “For obedience to the faith among all nations, for his name.” In what blessed condition were the people in Rome? “Beloved of God.” What were they called? “Called saints.” What was the request of the Spirit for them? “Grace to you, and peace, from God our Father and the Lord Jesus Christ.”

A Bond Servant.—“Paul, a servant of Jesus Christ.” It is thus that the apostle introduces himself to the Romans. In several other epistles the same expression is used. Some people would be ashamed to acknowledge themselves servants; the apostles were not. It makes a vast difference whom one serves. The servant derives his importance from the dignity of the one served. Paul served the Lord Jesus Christ. Everybody may serve the same Master. “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?” Rom. 6:16. Nay, even the ordinary house servant who yields to the Lord, is the servant of the Lord, and not of man. “Servants, obey in all things your masters according to the flesh; not with eyeservice, as men-pleasers; but in singleness of heart, fearing God; and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ.” Col. 3:22–24. Such a consideration as this can not fail to make one a faithful servant, and to glorify the most menial drudgery.

Our version does not give us the full force of the term which the apostle uses when he calls himself a servant. It is really “bond servant.” He used the ordinary Greek word for slave. If we are really the Lord’s servants, we are servants bound to him for life. It is a bondage that is itself freedom; “for he that is called in the Lord, being a servant, is the Lord’s freeman; likewise also he that is called, being free, is Christ’s servant.” 1 Cor. 7:22.

Separated.—The apostle Paul was “separated unto the Gospel.” So is every one who is really the servant of the Lord. “No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye can not serve God and mammon.” Matt. 6:24. No man can serve the Lord and have other service besides that. “What! do you mean to say that a merchant or other business man can not be a Christian?” By no means. What I said was that a man can not serve the Lord and at the same time have other service. “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Col. 3:17. If the man is not serving the Lord in his business, then he is not serving the Lord at all. The true servant of Christ is truly separated.

But this does not mean that he separates himself from personal contact with the world. The Bible gives no countenance to monkery. The most hopeless sinner is he who thinks himself too good to associate with sinners. How then are we to be separated unto the Gospel?—By the presence of God in the heart. Moses said to the Lord: “If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people from all the people that are upon the face of the earth.” Ex. 33:15, 16.

But the one who is separated to the public ministry of the Gospel, as the apostle Paul was, is separated in an especial sense, in that he may not engage in any other business for personal gain. “No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier.” 2 Tim. 2:4. He can not take any position, however high, under earthly governments. To do so is to dishonor his Master, and to belittle his service. The minister of the Gospel is the ambassador of Christ, and there is no other position that can approach it in honor.

The Gospel of God.—The apostle declared that he was “separated unto the Gospel of God.” It is the Gospel of God “concerning his Son Jesus Christ.” Christ is God, and therefore the Gospel of God, of which the apostle speaks in the first verse of the chapter, is identical with “the Gospel of Christ,” of which he speaks in the sixteenth verse. Too many people separate the Father and the Son in the work of the Gospel. Many do so unconsciously. God, the Father, as well as the Son, is our Saviour. “God so loved the world, that he gave his only-begotten Son.” John 3:16. “God was in Christ, reconciling the world unto himself.” 2 Cor. 5:19. “The council of peace” is “between them both.” Zech. 6:13. Christ came to the earth only as the representative of the Father. Whoever saw Christ, saw the Father also. John 14:9. The works which Christ did, were the works of the Father, who dwelt in him. Verse 10. Even the words which he spoke, were the words of the Father. Verse 24. When we hear Christ saying, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” we are listening to the gracious invitation of God the Father. When we see Christ taking little children up in his arms, and blessing them, we are witnessing the tenderness of the Father. When we see Christ receiving sinners, mingling with them, and eating with them, forgiving their sins, and cleansing the hideous lepers with a touch, we are looking upon the condescension and compassion of the Father. Even when we see our Lord upon the cross, with the blood streaming from his side, that blood by which we are reconciled to God, we must not forget that “God was in Christ, reconciling the world unto himself,” so that the apostle Paul speaks of “the church of God, which he hath purchased with his own blood.” Acts 20:28.

The Gospel in the Old Testament.—The Gospel of God, to which the apostle Paul declared himself to be separated, was the Gospel “which he had promised afore by his prophets in the Holy Scriptures” (Rom. 1:2); literally, the Gospel which he had before announced or preached. This shows us that the Old Testament contains the Gospel, and also that the Gospel in the Old Testament is the same Gospel that is in the New. It is the only Gospel that the apostle preached. That being the case, it should not be thought strange for men to believe the Old Testament, and to refer to it as of equal authority with the New Testament.

We read that God “preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed.” Gal. 3:8. The Gospel preached to the people when Paul lived was the same Gospel that was preached unto the ancient Israelites. See Heb. 4:2. Moses wrote of Christ, and so much of the Gospel is to be found in his writings that a man who does not believe what Moses wrote, can not believe in Christ. John 5:46, 47. “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” Acts 10:43.

Paul had only the Old Testament when he went to Thessalonica, “and three Sabbath days reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead.” Acts 17:2, 3. Timothy had nothing in his childhood and youth but the Old Testament writings, and the apostle wrote to him: “Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” 2 Tim. 3:14, 15. Then go to the Old Testament with the expectation of finding Christ and his righteousness there, and you will be made wiser unto salvation. Do not discriminate between Moses and Paul, between David and Peter, between Jeremiah and James, between Isaiah and John.

The Seed of David.—The Gospel of God is “concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.” Rom. 1:3. Read the history of David, and of the kings who descended from him, and who became the ancestors of Jesus, and you will see that on the human side the Lord was handicapped by his ancestry as badly as anybody can ever be. Many of them were licentious and cruel idolaters. Although Jesus was thus compassed with infirmity, he “did no sin, neither was guile found in his mouth.” 1 Peter 2:22. This is to give courage to men in the lowest condition of life. It is to show that the power of the Gospel of the grace of God can triumph over heredity.

The fact that Jesus was made of the seed of David means that he is heir to the throne of David. Of David’s throne the Lord said, “Thine house and thy kingdom shall be established forever before thee; thy throne shall be established forever.” 2 Sam. 7:16. David’s kingdom is therefore coextensive with the inheritance promised to Abraham, which is the whole world. See Rom. 4:13. The angel said of Jesus, “The Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall

be no end.” Luke 1:32, 33. But all this involved his bearing the curse of the inheritance, and suffering death. “For the joy that was set before him” he “endured the cross, despising the shame.” Heb. 12:2. “Wherefore God also hath highly exalted him, and given him a name which is above every name.” Phil. 2:9. As with Christ, so with us; it is through much tribulation that we enter the kingdom. He who fears reproach, or who makes his lowly birth, or his inherited traits, an excuse for his shortcomings, will fail of the kingdom of heaven. Jesus Christ went to the lowest depths of humiliation, in order that all who are in those depths might, if they would, ascend with him to the utmost heights of exaltation.

Power by the Resurrection.—Although Jesus Christ was of lowly birth, he was “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” Rom. 1:4. Was he not the Son of God before the resurrection? and was he not so declared to be?—Certainly; and the power of the resurrection was manifested in all his life. To speak of nothing else, the power of the resurrection was shown in his raising the dead, which he did by the power dwelling in him. But it was the resurrection from the dead that settled the matter beyond all doubt for men. After his resurrection he met the disciples, and said unto them, “All power is given unto me in heaven and in earth.” Matt. 28:18. The death of Christ shattered all the hopes that they had centered in him; but when he “showed himself alive after his passion by many infallible proofs, being seen of them forty days” (Acts 1:3), they had ample proof of his power. Their sole work thenceforth was to be witnesses of his resurrection and of its power. The power of the resurrection is according to the Spirit of holiness, for it was by the Spirit that he was raised. The power given to make men holy is the power that raised Jesus from the dead. “His divine power hath given unto us all things that pertain to life and godliness.”

The Obedience of Faith.—Paul said that through Christ he had received grace and apostleship for the obedience of faith among all nations. See Rom. 1:5, margin, and Revised Version. True faith is obedience. “This is the work of God, that ye believe on Him whom he hath sent.” John 6:29. Christ said, “Why call ye me, Lord, Lord, and do not the things which I say?” Luke 6:46. That is, a profession of faith in Christ, which is not accompanied by obedience, is worthless. “Faith, if it hath not works, is dead.” James 2:17. “For as the body without the spirit is dead, so faith without works is dead also.” Verse 26. A man does not breathe in order to show that he lives, but because he is alive. He lives by breathing. His breath is his life. So a man can not do good works in order to demonstrate that he has faith, but he does good works because the works are the necessary result of faith . Even Abraham was justified by works, because “faith wrought with his works, and by works was faith made perfect. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness.”

“Beloved of God.”—That was a most comforting assurance that was given “to all that are in Rome.” How many people have wished that they could hear an angel direct from glory say to them what Gabriel said to Daniel, “Thou art greatly beloved”! The apostle Paul wrote by direct inspiration of the Holy Spirit, and so the message of love came as directly from heaven to the Romans as it did to Daniel. The Lord did not single out a few favorites by name, but declared that all in Rome were beloved of God.

Well, there is no respect of persons with God, and that message of love to the Romans is ours as well. They were “beloved of God” simply because “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. “The Lord hath appeared of old unto me, saying, ‘Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.’” Jer. 31:3. And this everlasting love to men is not shaken, although they forget it; for to those who have turned away, and fallen by their iniquity, he says, “I will heal their backsliding, I will love them freely.” Hosea 14:4. “If we believe not, yet he abideth faithful; he can not deny himself.”

“Called Saints.”—The reader will notice that the words “to be” in Rom. 1:7 are indicated as supplied, so that instead of “called to be saints,” we may read literally, “called saints.” God calls all men to be saints, but all those who accept him he calls saints. That is their title. When God calls people saints, they are saints. These words were addressed to the church in Rome, and not to the Church of Rome. The Church of Rome has always been apostate and pagan. It has abused the word “saint” until in its calendar it is almost a term of reproach. No greater sin has ever been committed by Rome than the distinction it has made between “saints” and ordinary Christians, making practically two standards of goodness. It has led people to think that laboring men and housewives were not and could not be saints, and has thus discounted true, everyday piety, and has put a premium on pious laziness and self-righteous deeds. But God has not two standards of piety, and all the faithful people in Rome, poor and unknown as many of them were, he called saints. It is the same to-day with God, although men may reckon differently. E. J. W.

QUESTION CORNER

“If ye will inquire, inquire ye.” “But avoid foolish questions.”

No. 241. Satan Working Miracles.

I SEE in the SIGNS OF THE TIMES, No. 35, Sept. 5, 1895, on the last page of the paper, a statement that Satan will manifest himself in healing the sick. I wish you would inform me through the “Question Corner” in your paper where there is authority for the statement. G. N. B.

One of the evidences of Christ’s power to save was given in the miracles, or signs, that he wrought before the people in the healing of the sick, etc. The two words—“miracles” and “signs”—come from the same Greek word, semeion, and is translated, “miracle, sign, token, wonder.” See, for instance, John 9:16; 12:18; Acts 4:16; Mark 16:17, 20. The same word is used in describing the work of false prophets in Matt. 24:24; Mark 13:22; 2 Thess. 2:9. So also we read in Revelation that the agents of Satan and spirits of demons work miracles. Rev. 13:14; 16:14. Now Jesus wrought with all power and signs and wonders, in all manner of mighty miracles; when, therefore, Satan works with all power and signs and lying wonders, we may conclude that the sick will be healed, or seem to be, by him and his agents. That he can not heal where creative power is necessary, where organic disease has destroyed the parts, is self-evident; but many diseases are due to functional disorder or derangement, diseases for which he is responsible, and by which he may be able to cure by removing the bands which he has been permitted to put upon those who have yielded to him. Be assured that where we find the genuine we will find the counterfeit. “As Jannes and Jambres withstood Moses” by the counterfeit miracles and power of Satan, so do his emissaries resist the truth in the last days. 2 Tim. 3:1-9. Our safeguard is God’s truth, which will triumph over all.

No. 242. “Touch Me Not.”

1. WHY would Jesus not permit Mary to touch him after his resurrection? John 20:17.

2. Is there such a passage as, “The truth is not to be spoken at all times?” W. F.

1. Jesus tells Mary why,—he had not yet ascended to his Father; he had not yet formally received before Heaven’s court the approval of his mission; he had not yet been proclaimed as death’s conqueror. It is evident that soon after that he ascended, his mission and work were approved, and his disciples were permitted to embrace him.

2. There is no such passage in the Scriptures as what you quote. It is simply a common saying, and yet it contains an important lesson. We should not gossip over the misdoings of our neighbors or friends, for instance. The principle which should guide us in speaking the truth should be God’s glory.

No. 243. What Day Is the Sabbath?

I WRITE for information on the Sabbath question. I am not positive that Saturday is the God-given Sabbath. If you have any positive proofs of the changing of the day by man from the seventh to the first day of the week in any ancient history, kindly give such information. T. E.

1. Strictly speaking, Saturday is not the Sabbath. The Sabbath begins at what we call sunset Friday P.M., and ends Saturday evening at sunset. The word of God gives ample information on this point, and also predicts the power that should think to change the Sabbath. If our correspondent will read the SIGNS OF THE TIMES for a few months or a year, he will probably find the information he wishes given in different ways. If he wishes it in one document, we commend to him any one of the publications following: (1) “Who Changed the Sabbath?” No. 107 Bible Students’ Library, price 3 cents; (2) “The Lord’s Day, the Test of the Ages,” No. 134 Bible Students’ Library, price 15 cents, and (3) “The Complete History of the Sabbath,” sacred and secular, price $2.00; bound in paper, 3 parts, 75 cents. These works may be obtained by addressing Pacific Press, Oakland, Cal.

The Old and New Testaments Inseparable

By D. L. Moody

You hear a good many people saying, “I don't believe in the Old Testament; I believe in the New.” My friends, they are inseparable. A scarlet thread runs through the two, and binds them together.—D. L. Moody, in Sermons, Addresses, and Prayers, p. 154.

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