Earlier text: General ArticlesThe Kingdom of Christ.
By Editor
THE Lord himself said his people will inherit the kingdom when the Son of man comes in his glory, sitting upon the throne of his glory. Matt. 25:31-34. But when the Son of man comes, the voice of the archangel and the trump of God will be heard, and the saints will be raised from the dead. 1 Thess. 4:15-17. And Paul further says that when that last trump shall sound, "this corruptible shall put on incorruption, and this mortal shall put on immortality." Then death will be swallowed up in victory. 1 Cor. 15:51-54. Then will the saints be prepared to inherit an incorruptible kingdom, as they will never die and leave their inheritance to others. Thus beautifully do the Scriptures harmonize on this subject. Now we are prepared understandingly to examine the error of those who apply the prophecies we have here noticed to the reign of Christ as a priest on his Father's throne. The position which Christ now occupies on the throne of his Father, as a priest-king, he will sometime resign. Read 1 Cor. 15:23-28. His priesthood will not last forever. Instead of forever pleading his blood in behalf of sinful men, he will leave that throne and come to earth again, "taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1:6-10. Instead of forever enjoying the privileges of the day of salvation, and living under the mercy of the Lamb, the wicked will, in that coming day, pray to be hid "from the face of him that sitteth on the throne, and from the wrath of the Lamb; [saying] for the great day of his wrath is come; and who shall be able to stand?" Rev. 6:15-17. And now in regard to the faith of the disciples, as indicated by their question in Acts 1:6, we confidently affirm that their belief was in perfect harmony with the letter and spirit of the scriptures we have quoted. And we have yet more, and if possible still more conclusive, evidence to produce. The angel who announced that Jesus should be born, used the following language: "He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob [Israel] forever, and of his kingdom there shall be no end." Luke 1:32, 33. These are the words of a messenger direct from Heaven, and may not lightly be passed over. And with all these scriptures before them, and having so long enjoyed the personal instruction of the Prince himself "of the things pertaining to the kingdom," we think it is altogether unwarranted to assume that the disciples were laboring under "prejudice in favor of an erroneous opinion." This text last quoted settles the question that the throne and kingdom which he now occupies is not that to which reference is made in the prophecies which have been examined. For, as shown by 1 Cor. 15:23-28, and other texts, there will be an end to this reign; his priestly reign will cease. And the throne which he now occupies is not "the throne of his father David." That throne he will occupy in the future; and his reign upon that will have "no end." And so far from the disciples having their errors corrected by the inspiration which they received on the day of Pentecost, as intimated by Dr. Barnes, Peter confirmed their belief, in his sermon on that day. Speaking of David he said: "Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne." And one of the most decisive evidences that Jesus is not yet sitting on the throne of David, the throne which is his by right of his birth, is found in his own words in Rev. 3:21: "To him that overcometh will grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." His Father, upon whose throne he is now sitting, is not his father David. That throne upon which he is now, is not and never was the throne of his father David. This proof is absolutely incontrovertible. But, as surely as the "Scriptures cannot be broken," he will yet sit upon the throne of his father David; upon that throne will he rule over the house of Jacob forever; of that kingdom and reign there will be no end. And only in this manner can the oath of the Lord to David be fulfilled. The Scriptures inform us that the position which the Son of God now occupies is one of expectancy. The apostle says he is set down on the right hand of God, from henceforth expecting till his enemies be made his footstool. Heb. 10:13. This expectation is based on the promise made in Ps. 110:1: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." His enemies were not put under his feet at the beginning of the period of his sitting at the right hand of his Father. Had that been the case, Paul's statement in Heb. 10:13 would not have been correct. But they will be put under his feet when the time comes for him to leave that throne, to resign his priestly office, and to come to destroy his enemies. Ps. 2:7-10 informs us what disposition he will make of them when they are given to him. "Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." And 2 Thess. 1:6-10, already quoted, shows that it will be at his second coming that he will take vengeance on them that know not God, and obey not the gospel. And this again is in harmony with Rev. 11:15-18, where it is shown that under the seventh trumpet, which closes this dispensation, the kingdoms of this world are given to Christ. And in connection with this gift it is said: "And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and to them that fear thy name, small and great; and shouldest destroy them which destroy [corrupt] the earth." It seems needless to repeat that the reward of the saints will be given when Jesus comes again. Matt. 16:27; Luke 14:14; Rev. 22:12. It has been fully noticed that the Judgment of the saints must be completed before Christ leaves the throne of his priesthood. But not so of the Judgment of the wicked. In the Judgment which takes place during his priesthood, it will be determined whose names shall have no place in the book of life; but their cases must come up for review that the measure of their punishment may be determined. To properly locate this work has been one object of the present argument, in distinguishing between the two thrones. There is still a work of judgment after Christ resigns his priestly office on the throne of his Father; after his enemies are given to him, and he has dashed in pieces the nations and kingdoms of the world. An order of events is laid down in Dan. 7:21, 22, from which we gain important instruction on this subject. Speaking of that persecuting power, already noticed, which wore out the saints of the Most High, the prophet said: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." In regard to the time when the saints shall possess the kingdom, we further quote as follows: "In the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:28. These are the words of the Lord himself to his twelve disciples. And by the words of Paul we readily locate the time of this judgment, if, indeed, any further proof can be asked. He said "the saints shall judge the world" (1 Cor. 6:2), but he said also: "Therefore judge nothing before the time, until the Lord come." 1 Cor. 4:5. Rev. 20:1-6 introduces the coming of Christ, the binding of Satan, the resurrection of the blessed and holy—the first resurrection, which is at Christ's coming—and thrones of judgment given to the overcomers. And it is further a matter of proof that the saints do not and cannot enter upon this work of judgment in the present life or the present state. In 1 Cor. 6:1-4 the apostle reproves the brethren for going to law, and that before the unbelievers, as though they were not competent to settle their own temporal difficulties. "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?" Observe that the judgment of which he speaks, that of the world and of angels, is not in "this life." And there is reason for this. In this life we cannot discern motives and so understand the lives and hearts of the world as to be able to judge them correctly. Much less can we now judge angels. The fallen angels, who sinned, are reserved unto the Judgment of the great day. 2 Peter 2:4; Jude 6. Even over them shall the saints sit in judgment. But no saint, however faithful and exalted, is qualified to judge them in this life. There is a time coming, however, when our partial knowledge shall pass away; when we shall know even as we are known. 1 Cor. 13:8-12. Paul had the Spirit of Christ, the Spirit of prophecy; but only so as "to know in part" and to "prophecy in part." But a clearer light is to burst upon his vision when the Lord comes; when this mortal puts on immortality. "When that which is perfect is come, then that which is in part shall be done away." "For now we see through a glass, darkly; but then face to face; now I know in part; then shall I know even as also I am known." All these scriptures leave no room for doubt that the work of the judgment of the world, in which the saints shall take part, is after the priesthood of Christ is ended; after his second coming; after the saints are immortalized and glorified. But the question may still be asked: If it shall already have been decided who are the lost ones; if their names are not in the book of life, wherefore a further judgment in their cases? To this question the Scriptures afford an easy solution. In the rewards of the righteous there will be degrees of glory. "For star differeth from star in glory; so also is the resurrection of the dead." 1 Cor. 15:41, 42. One is made ruler over ten cities; another over five cities. Luke 19:17-19. "They that turn many to righteousness [shall shine] as the stars forever and ever." Dan. 12:3. And so in the punishment of the wicked, there will be recognized degrees of demerit. Some shall be beaten with many stripes, and others with few stripes. Luke 12:45-48. For some it will be more tolerable in the day of Judgment than for others. Matt. 10:15; 11:22-24. Dr. Bloomfield says of 1 Cor. 6:2:—181
"Upon the whole, there is, after all, no interpretation that involves less of difficulty than the common one, supported by some Latin Fathers, and, of modern divines, by Luther, Calvin, Erasmus, Beza, Cassaubon, Crellius, Wolf, Jeremy Taylor, Doddridge, Pearce, Newcome, Scott, and others, by which it is supposed that the faithful servants of God, after being accepted in Christ, shall be in a certain sense, assessores judicii, by concurrence, with Christ, and being partakers of the judgment to be held by him over wicked men and apostate angels; who are, as we learn from 2 Peter 2:4; Jude 6, reserved unto the judgment of the last day." And Dr. Barnes observes:—
"Grotius supposes that it means that they shall be first judged by Christ, and then act as assessores to him in the judgment, or join with him in condemning the wicked." Certainly this view has a most respectable array of authors in its favor; and well it may have, for we cannot see how any other view of the text can, with any show of reason, be taken. In speaking of the judgment of the righteous, it was remarked that when Christ comes his elect will be translated or raised to immortality in a moment, in the twinkling of an eye. And this act of glorifying them will prove that they have already been judged and acquitted; accepted of the Judge of all. But as there are two resurrections, one of the just and one of the unjust, the fact that the unjust are not raised at that time is conclusive proof that they will have been already rejected, or judged unworthy of eternal life. But it is one thing to determine that a person is guilty, and quite another thing to determine the degree of his guilt and the measure of punishment which he should justly receive; whether he should be beaten with few or many stripes. The first is done before the throne of the Most High while Jesus, as Priest, is blotting out the sins of his people, as he passes by those who are unjust and unholy. The second is done by Christ and the saints, who, as Bloomfield says, act as assessores judicii.
(To be concluded.) Encouragement of Bible Study.
CERTAIN prominent Canada papers have undertaken to popularize Bible study. Churches, Sunday-schools, and such other means as are ordinarily employed, will be supplemented by a method which not only covers in general the entire field, but also deals largely in detail. The particular kind of Bible study insisted upon is represented as being most profitable, and, with the incentive offered, most entertaining. The plan proposed furnishes employment of a high character for the long winter evenings, for both old and young. The profit to be gained from the study, under this plan, will be pecuniary as well as intellectual. Gold and silver watches, chains, lockets, rings, etc., are presented to the students of this school. An idea of the scope of the work may be obtained from the announcements made. In the work mapped out by one journal the student is expected to ascertain (1) how many times the word Lord occurs in the Bible? (2) how many times the word Jehovah is found in the Bible? (3) whether there are two chapters in the Bible exactly alike, and if so, where they are? Another journal instructs its students to ascertain (1) how many letters there are in the Bible? (2) how many words? (3) what verse in the Bible contains all the letters of the alphabet, counting I and J as one? It would be no easy task to reckon the results, in respect either to amount or character, of Biblical knowledge acquired by these methods. To know that there are 3,586,483 letters in the Bible, 773,693 words, 31,373 verses, and 1,189 chapters; or to have learned that the words "Jehovah" and "Lord" occur a certain number of times—how valuable such knowledge must be. And in addition to the knowledge thus attained, sight must not be lost of "a pair of beautiful heavily-plated gold bracelets," or "a solid gold gem ring," which falls to the lot of that arithmetical individual who succeeds first in making himself master of this practical information. How strange that respectable journals will lend themselves to such folly, or allow their pages to be used in advertising such nonsense. Yet the announcement informs us that this is done to encourage Bible study (!). We trust that entertainment of a more profitable character, and Biblical study of a different type, may be provided for both the children and the adults of Canada. Let us have Bible study; let us encourage it; but let us be sure that it is Bible study.—Old Testament Student. AWAY from the ruin—oh hurry ye on
While the sword of the angel yet slumbers undrawn;
Away from the doomed and deserted of God;
Away, for the Spoiler is rushing abroad! The warning was spoken, the righteous had gone,
And the proud sons of Sodom were feasting alone;
All gay was the banquet, the revel was long,
With the pouring of wine and the breathing of song. 'Twas an evening of beauty—the air was perfume,
The earth was all greenness, the trees were all bloom;
And softly the delicate viol was heard,
Like the murmur of love or the notes of a bird. And the shrine of the idol was lifted on high,
For the bending of knee and the homage of eye;
And the worship was blended with blasphemy's word,
And the wine-bibber scoffed at the name of the Lord. Hark! the growling of thunder—the quaking of earth—
Woe, woe to the worship, and woe to the mirth,
The black sky has opened—there's flame in the air—
The red arm of vengeance is lifted and bare! And the shriek of the dying rose wild where the song
And the low tone of love had been whispered along;
For the fierce flames went lightly o'er palace and bower,
Like the red tongues of demons to blast and devour! Down, down on the fallen, the red ruin rained,
And the reveler sank with his wine-cup undrained!
The feet of the dancer, the music's loved thrill,
And the shout of the laughter, grew suddenly still! The last throb of anguish was fearfully given,
The last eye glared forth in its madness on heaven,
The last cry of horror rose wildly and vain,
And death brooded over the Pride of the Plain! And so it will be when the Lord comes from Heaven,
When the wicked to anguish and darkness are driven.
O, list to the warning; prepare for the day;
The Saviour is calling thee, turn not away.
—Selected. Why Popes Change Their Names.
It is a fact generally known that monks and nuns on assuming their vows, and popes on ascending the pontifical throne, usually change their names. The reason of this change in the case of the popes is a superstitious belief that unless this is done the new pontiff will not live long. The custom has prevailed since it was inaugurated in 956 by Octavian Conti, who assumed the name and title of John XII. Julius Medici would have made a breach had he been permitted, but his friends prevailed upon him to take the name of Clement, he being the seventh pope to take that name. Thirty-two years later, in 1555, Marcellus Servius was elected, and insisted upon retaining his own name. As Marcellus II., therefore, he ascended the throne, on the 9th day of April. He was a young man, and in robust health, and yet he lived but twenty-one days after his elevation. Since that time no pope has ventured to offend against the tradition. It is a little singular that, while the name of John has been a favorite one, none of the twenty-one popes have chosen it since the death of John XXII., in 1416. The first pope bearing the name of Pius took the position in 142 (?), and the name did not reappear after his death till 1458.—Sel. The Law and the Gospel
By Finney
For me the law and the gospel have but one rule of life; and every violation of the spirit of the law is a violation of the spirit of the gospel. I have long been satisfied that the higher forms of Christian experience are attained only as a result of a searching application of God's law to the conscience and heart.—Finney. Test of Loyalty.
By R. F. Cottrell
THERE are two branches of the law of God; the one growing out of our relation to our Creator, teaching us how to love him with all our heart; the other founded upon our relation to our fellow-creatures, teaching us our duty to them, that is, how to show that we love our neighbor as ourselves. The first four commandments of the decalogue constitute the first branch of the moral law; the last six, the second. Eight of the ten precepts are negative, teaching us not to do certain acts, not to insult God or injure our neighbor; while two of them are affirmative, requiring us actually to show honor to God and to such of our fellow-men as, from our mutual relation to each other, demand our reverence and obedience. One of these belongs to the first branch of the law, namely, the Sabbath commandment; the other is included in the second branch, the one requiring us to honor our parents. It may be objected that the fourth commandment is negative, forbidding labor on the Sabbath day; but it positively requires us to remember the Sabbath day to keep it holy, and then forbids such acts as would profane it. The Sabbath, being a memorial of the Creator's finished work, and instituted on purpose that his creatures might, by special act, honor him, is better adapted to test man's loyalty, than any other precept of the decalogue. Hence he calls it a sign between him and his Israel, for a perpetual covenant. Ex. 31 : 13, 17; Eze. 20 : 12, 20. And when he purposed to prove his people in the wilderness, whether they would walk in his law or not, he chose this very precept as the best calculated for a test of their loyalty. Ex. 16 : 4, and onward. The keeping of the Sabbath is an acknowledgment of the only living and true God, and this by a positive act of worship, or obedience; hence it is a better test of loyalty than any one of the precepts which precede it. The last message of probationary time will test the people upon the commandments of God. Rev. 14 : 9-12. But as all professed believers in the religion of the Bible, or at least all Protestants, are agreed in their teachings concerning all the commandments except the fourth, the test of necessity must come upon the fourth commandment, the Sabbath law. All the poor evasions that have been invented to excuse the almost universal neglect of the only weekly Sabbath of the Bible, only increase the danger of the people in the test that is coming; but he has clearly revealed his purpose of proving this generation, enlightened by all the light of his word and providence, whether they will walk in his law or not. And so it is not only highly proper, as we have seen, but strictly necessary, that the final test of loyalty to God the Father should be upon this very precept, upon which he tested his people in the wilderness. It is a remarkable fact, that the only precept of the moral law, instituted as a special sign of our loyalty to the great Creator, and by which alone, by a special act of outward obedience toward him, we can exhibit our reverence to him as such in the sight of our fellow-men, should be esteemed a non-essential, a thing of no importance, an institution that all are at liberty to bend or abolish to suit their own convenience. But so it is. And this is the reason why the fearful warning of the "third angel" is sent before to apprise all of their danger in the last, grand test of loyalty which is before us. Oh! that men would open their eyes and see that their Creator has a right to be honored by exact obedience to that precept which he instituted as his memorial, and as a test of our loyalty to him. R. F. COTTRELL. The Honor of Every Station
LET us never forget that every station in life is necessary; that each deserves our respect; that not the station itself, but the worthy fulfilment of its duties, does honor to a man. The Sabbath-School.
By W. N. Glenn
LESSON FOR THE PACIFIC COAST.—APRIL 5.
ACTS, CHAPTERS 15:36—17:10. DURING the period covered by the closing verses of the previous lesson—in the interval between the conference at Jerusalem regarding circumcision and the events chronicled in the present lesson—there occurred an episode in the church at Antioch not recorded by the writer of the Acts. But Paul relates it some years afterward, in his letter to the Galatians, chapter 2:11-14. It seems to us surprising how Peter, after his remarkable experience at Joppa and Cesarea, and his decided stand in the discussion at Jerusalem, could at Antioch have so far stultified his former position. In "The Great Controversy" we find this solution:— "God, who knoweth the end from the beginning, permitted Peter to exhibit this weakness of character, in order that he might see that there was nothing in himself whereof he might boast. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors, exalted prerogatives which belonged only to God; and this history of the apostle's weakness was to remain as a proof of his human fallibility, and of the fact that he stood in no way above the level of the other apostles." Dispute between Paul and Barnabas.
THIS lesson proper begins with Paul's suggestion to Barnabas to visit the brethren in every city where they had preached the word. Barnabas desired to take Mark with them again, but Paul dissented because of his defection at a critical moment on a former tour. "And the contention was so sharp between them, that they departed asunder one from the other; and so Barnabas took Mark and sailed unto Cyprus." Chap. 15:39. The record does not show any opinion of the writer as to which of the disputants was in error. The following comment in the "Life and Epistles of Paul," by Conybeare and Howson, is worthy of note:— "The only course which now remained was to choose two different paths and to labor independently, and the church saw the humiliating spectacle of the separation of its two great missionaries to the heathen. We cannot, however, suppose that Paul and Barnabas parted like enemies, in anger and hatred. It is very likely that they made a deliberate and amicable arrangement to divide the region of their first mission between them, Paul taking the continental, and Barnabas the insular part of the proposed visitation. Of this at least we are certain, that the quarrel was overruled by divine Providence to a good result. One stream of missionary labor was divided, and regions blessed by the waters of life were proportionally multiplied. Paul speaks of Barnabas afterward as of an apostle actively engaged in his Master's service. We know nothing of the details of his life beyond the moment of his sailing for Cyprus, but we may reasonably attribute to him, not only the confirming of the first converts, but the full establishment of the church in his native island." We have the assurance that Mark afterward enjoyed the confidence of Paul. In Col. 4:10, 11, he is spoken of as a "fellow-worker" and a "comfort" to the apostle in prison at Rome; and is mentioned in the letter to Philemon, written about the same time. Also in 2 Tim. 4:11, Paul says of him, that "he is profitable to me for the ministry." There is no doubt that the apostle's rebuke at Antioch was "profitable" to Mark, and that he never again gave way before prospective hardship. Paul's Second Missionary Tour.
"AND Paul chose Silas" for his companion, and was again "recommended by the brethren unto the grace of God." In the interval since his last tour he had received, at Jerusalem, the hand of fellowship from the "pillars," Cephas, James, and John (Gal. 2:9), and went forth on this journey with a double commendation. Silas was also a prophet, and proved a most valuable co-worker under all circumstances. They went "through Syria and Cilicia, confirming the churches." This confirmation is not to be understood in the sense of the modern rite of confirmation of members in some of the popular churches. They strengthened them by exhortation, confirming their faith. And probably more than anything else, the decrees, which the apostles brought from Jerusalem regarding circumcision and the ceremonial law of Moses, had the effect of "confirming" them, as had been the case in Antioch. No places are mentioned in Syria and Silicia, but there were "churches" there, and we learn from Gal. 1:21-23 that Paul had preached through that "region." Barnabas had probably gone over most of the ground, in his search for Paul, as far as Tarsus and on their return to Antioch. Two prominent cities on this route were Alexandria and Issus in Syria; and in Cilicia there were Adana, Ægæ or Mopsuestia, and Tarsus, all places of considerable note—the latter being the capital of the province and the birth-place of Paul. FOUR or five days' journey from Tarsus, through the Taurus range of mountains via the great pass anciently known as the "Cilician Gates," would bring the apostle and his companion to Derbe, the turning point in his previous tour. Here, at Lystra, and Iconium, we can readily imagine a hearty welcome to the missionaries and a grand spiritual feast for the churches. At Lystra, Paul, with his keen perception and the aid of the Spirit, made selection of a young man to accompany him in his extensive work. Timothy had been educated in the Scriptures from his youth, and was "well reported of by the brethren"—two very important qualifications. Besides, considering the manner of the introduction of the gospel in Lycaonia, and the character of the Jews with whom he was thrown in contact, we may suppose it required no little nerve to live a Christian life in that region. Paul's company now numbered the same as that of the first part of his former journey—a prominent companion and a young "minister." PAUL's position that "circumcision is nothing" is too well known to require repetition here. His stand on this subject at Antioch and Jerusalem forever settles his doctrine as to any virtue or obligation being connected with the rite under the gospel. But "because of the Jews which were in those quarters," he would temporarily avoid a cause of opposition. He had reason to know the desperate extreme to which their prejudice would be likely to run if he associated an uncircumcised companion in his work. In the face of his positively-asserted opinion on this subject (1 Cor. 7:19; Gal. 2:14; 5:6; 6:15), it is unfair to infer, as some do from Gal. 5:3, that Paul would place Timothy under obligation to keep the whole ceremonial law, and then take him out on a long missionary journey to preach the gospel. Although the apostle would not court persecution, and would avoid it if possible for the work's sake, he was not so fearful of it as to squarely compromise a leading principle of his faith to save himself or his companions. It was because the mere act of circumcision amounted to nothing, one way or the other, that he was willing to employ it as an expedient to allay a prolific source of opposition to his work. And there is no probability that Timothy, as a minister of the gospel, ever considered himself "a debtor to do the whole" ceremonial law. BUT three verses are given to the journey "throughout Phrygia and the region of Galatia," and on westward to Troas, a city on the Ægean Sea. Notwithstanding the short history, there were churches raised up, although we are not told at what particular places. There were churches at Colosse and Laodicea, cities near or on their probable route, but commentators place their origin at a later date. Of this visit Conybeare and Howson say:— "Paul affectionately reminds the Galatians that it was bodily sickness which caused him to preach the glad tidings to them at the first.' The allusion is to his first visit; and the obvious inference is, that he was passing through Galatia to some other district (possibly Pontus, where we know that many Jews were established), when the state of his bodily health arrested his progress. Thus he became, as it were, the evangelist of Galatia against his will. But his zeal to discharge the duty that was laid on him did not allow him to be silent. He was instant 'in season and out of season.' 'Woe' was on him if he did not preach the gospel. The same providence detained him among the Gauls which would not allow him to enter Asia or Bithynia; and in the midst of his weakness he made the glad tidings known to all who would listen." The Gospel Goes to Europe.
As the heavens are higher than the earth, so are God's ways and thoughts higher than man's. Isa. 55:8. Paul had little realization of the extent of the journey which the Spirit had marked out for him, when he suggested to Barnabas a tour among the churches already raised up. Up to his arrival at Troas he seems to have been guided principally by the frustration of his own plans. But he persevered in his labors, "nothing doubting," and here he was shown in vision a foreign door opened to him, which he did not hesitate to enter. Man is excusable for not fully comprehending God's great plans, provided he exercises faith enough to move forward as fast as the Spirit opens the way before him. A familiar illustration may be pardoned: Stonewall Jackson was a remarkably successful military leader, but he did not pretend to lay out great plans—he simply executed. Such was his faith in General Lee, that he said he would not hesitate to go blindfolded where that officer had laid the plan. This is the principle upon which Christians ought to work. God's plan includes the world, and he seems to work through a succession of reformations, each one calling for the exercise of faith, and presenting its peculiar test. The Holy Spirit has been delegated as the grand guide in what to teach, how to teach, and where to teach. Our province is to promptly enter every door that is opened before us by the providence of God, in the same faith that characterized Paul's entry into Europe. Reception of the Missionaries.
THERE were now at least four in the company, as the writer (Luke) says, "we were in that city [Philippi] certain days." Chap. 16:9. Just where he joined the party is not stated, but here is the first place where the pronoun we occurs in the record of the journey as including the writer. There was no Jewish synagogue here, and the first worshipers of God that they met were "by a river side," out of the city, "where prayer was wont to be made." In this company the apostle found a confirmation of the call which183he received in his vision at Troas, of a man crying, "Come over into Macedonia and help us." The missionaries seem to have recognized this, as they began at once to help them by proclaiming their message. Through this humble means their reception was accomplished, and they found a home at the house of a convert named Lydia. IN crossing the Ægean the ministers of Christ had not passed the boundary of Satan's claim. He had been in Europe long before Paul's arrival, and was prepared to contest the right of possession. We need not repeat the narrative of the arrest of Paul and Silas, on complaint of the masters of a spiritualist medium, whom Paul released from the control of Satan; nor the cruel and unlawful treatment the prisoners received by order of the magistrates. Chap. 9: 16 and onward. The following comment by Mrs. E. G. White is from "The Great Controversy":— "The apostles were left in a very painful condition. Their lacerated and bleeding backs were in contact with the rough stone floor, while their feet were elevated and bound fast in the stocks. In this unnatural position they suffered extreme torture; yet they did not groan nor complain, but conversed with and encouraged each other, and praised God with grateful hearts that they were found worthy to suffer shame for his dear name. Paul was reminded of the persecution he had been instrumental in heaping upon the disciples of Christ, and he was devoutly thankful that his eyes had been opened to see, and his heart to feel, the glorious truths of the gospel of the Son of God, and that he had been privileged to preach the doctrine which he had once despised. There, in the pitchy darkness and desolation of the dungeon, Paul and Silas prayed, and sung songs of praise to God. The other prisoners heard with astonishment the voice of prayer and praise issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking at night upon the silence of the prison; but they had never before heard the words of prayer and praise ascending from that gloomy cell. The guards and prisoners marveled who were these men, who, cold, hungry, and tortured, could still rejoice and converse cheerfully with each other. Meanwhile the magistrates had returned to their homes congratulating themselves upon having quelled a tumult, by their prompt and decisive measures." AT Thessalonica was a synagogue of the Jews (chapter 17: 1), and here Paul preached Jesus from the Scriptures three Sabbath days, when envy provoked another persecution. This time the great opposer operated through the professed people of God. The experience of Paul at Philippi and at Thessalonica illustrates the fact that in every part of the world, and in every age, Satan has two prominent agents through which to attack the work of reformation, namely,—the professed church, which through pride and self-conceit feels no need of reformation or progress, and the open enemies of the Lord. It is also a further demonstration of the fact that in an emergency these two apparent extremes will work together to accomplish a common purpose. The Third Angel's Message of the present time, connecting the commandments of God with the faith of Jesus, is having a like experience, meeting the combined antagonism of the popular church and Spiritualism. And the union of these forces against the truth will become more and more marked as the end nears us, and the desperation of the adversary becomes more intense in view of his approaching doom.
W. N. GLENN.