Earlier text: A PROOF THAT IS NOT PROOFSTUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 2.
By Elder M. Larsen
WE next call attention to the results of a compliance with this duty in the times of the apostles. Of the Bereans, the record says:— "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few." Acts 17:11, 12. Suppose that these people had reasoned, as some do now, that the Bible is such a dark, mysterious book that the masses would be unable to comprehend it, and that therefore the duty to study it was imposed upon the ministry alone, and hence that they must go to them for the light and knowledge of truth, for their instruction in the word of God, would they have been very likely to have accepted the preaching of Paul and Silas,—to have received or believed the truth?—By no means. Had they gone to their ministers, they would probably have been told that these men were false prophets, teachers of grave and dangerous heresies, false and absurd doctrines, and that they were in danger of being led astray, and of having their minds confused by them, and, hence, that the best thing that they could do would be to just stay away and leave them alone. And in all probability they would have taken this advice, and, as a consequence, would have remained in darkness, and gone down to perdition. But what did they do? They just went to the Scriptures for themselves, and "searched" them "daily" to see if these things were true, and "therefore many of them believed." If Paul and Silas could understand the Scriptures, so could they. Would to God there were more noble Bereans in the world to-day. But, alas! too few seem to realize or appreciate the blessings and privileges to search the word of God. If they only did, we should find it far less difficult to lead them back to Christ, to his truth, and to "the unity of the faith." Having already established the duty and extent of the obligation to study the Scriptures, we will now briefly notice an objection which is quite commonly raised. Says the objector, "You can just prove anything by the Bible; why, all those different churches get their teachings and doctrines from it." But if this were really true, we should be obliged to reject the whole thing as unworthy of our belief or confidence. It is a self-evident proposition that no one truth can contradict or conflict with any other truth. Hence, if the Bible is really responsible for all those discordant doctrines and wrangling sects, it cannot be the truth. But says Christ, "Thy word is truth." John 17:17. And all professed Christians claim to accept it as such, and must therefore concede the fact that just so far as we accept of the Bible as our only rule of faith and practice, so far we must of necessity be in perfect harmony with each other; truth could have no other effect. True, men may profess to receive their doctrines from the Bible, and yet not be in harmony. But it does not follow because they so profess, that they actually do. Men may profess to be saints, and yet be vile hypocrites. The fact is they do not. Their existence is really the result of the apostasy, and a departure from the Bible,—a turning away from the truth to the traditions and doctrines of men. Says Paul:— "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Acts 20:29, 30. "Perverse things," or things contrary to the truth. Perhaps the thought is more forcibly and fully expressed in his charge to the ministry:— "I charge thee therefore before God, and the Lord Jesus Christ: . . . Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." 2 Tim. 4:1, 2. With some there seems to be such a perfect dislike for the preaching of doctrine that its very mention seems almost unendurable. With them it is almost looked upon as being the sole cause of all this difficulty and discord in the religious world. "Just preach Christ and him crucified," say they, "and leave doctrine alone." How different from the instruction of the apostle. Says he: "Till I come, give attendance to reading, to exhortation, to doctrine." "Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee." 1 Tim. 4:13, 16. Then no minister can do his duty and not preach doctrine. In fact, it is necessary to salvation. The gospel is really permeated through and through with doctrine. Doctrine is to the gospel what the framework is to a building. As well might we ask the carpenter to build a house without a foundation or framework as to ask the minister to preach "Christ and him crucified" without the doctrine. They must stand or fall together. It is the lack of "sound doctrine" (Titus 1:9), and a turning away unto "fables," that is responsible for the present state of things. Whenever a man says it is the Bible which is responsible for this, and that you can prove anything by the Bible, he virtually says the Bible is not true. "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim. 4:3, 4. Sermons of the present day are too often made up of fables, traditions, sensational and sentimental stories, or anecdotes, instead of the "sincere milk of the word." "The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" Jer. 23:28, 29. Then let us "preach the word." It alone can break in pieces the flinty rock. It alone can melt the heart of stone, and really convert us to God. Read the following:— "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." 1 Peter 1:23. "If any man will do his will, he shall know of the doctrine, whether it be of God." John 7:17. "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free." John 8:31, 32. "But," says one, "I can't understand it. It seems so mixed up. I cannot see any sense to it." By this we are introduced to the consideration of another important question. HOW TO STUDY THE SCRIPTURES.
It must be evident to anyone that the success and benefits of our study will be to a great extent dependent upon the manner in which we study, and the motives we have in view. Some treat the Bible as if they believed its study consisted of merely reading it through. Now, while it is good to read the Bible through, and a thing which we would by no means discourage, in fact, a duty, still we must bear in mind that merely reading it through does not constitute a study of it. We might read it through a thousand times and still not study or understand it. But we cannot study it without reading it. We must exercise the same common sense in our study of the Bible that we would in the study of any other sensible book. We must meditate upon his law. Ps. 1:1, 2. The Bible requires a candid, careful application of our minds. It may not be amiss, therefore, to first briefly examine how not to study it. If we read simply to gratify our idle curiosity, that may be the extent of our benefit derived from it. If we read to bolster up our preconceived ideas, we shall probably find ourselves disappointed and confused. If we read just a few chapters in the beginning, a little more in the Psalms, and a chapter or two at the close of the Revelation, we may, no doubt, come out more than ever convinced that the Bible is too deep and mysterious for our finite minds. If our motive in the reading of the Bible be to discover inconsistencies, contradictions, and imperfections,149 if we put on the infidel's distorted, critical glasses to read it, we will, no doubt, come out more than ever convinced that it is just a mere fraud, an imposition, a grand forgery. If we look through green glasses, everything will appear green; if blue, everything looks blue; if black, everything becomes dark; if through imperfect, crooked glass, everything appears crooked and imperfect. Some years ago the writer fell in conversation with an old gentleman who had once been a very rank infidel, but had renounced it. In relating his experience, he went on to state that when a young man of about fifteen, he had seen so much hypocrisy and inconsistency in the churches that it had thoroughly disgusted him. He concluded that the Bible was responsible for it, and he could prove it. "With that motive in view," said he, "I set out to read it through and to convince myself that the Bible was just a fraud. I read it. And when I had finished, I was more than ever convinced. It seemed to me it was just a mass of contradictions, of absurdities and inconsistencies, and I wondered how anyone could be weak-minded or simple enough to believe. In later years, however, when I was thrown in more serious circumstances, I began to feel anxious in regard to the hereafter; I saw others who were just as brilliant as myself believing the Bible, and receiving comfort and satisfaction from it. I then concluded that maybe I had made a mistake in the matter, and that there might be something in the Bible after all, and if there was, I wanted to know it. If it really was the truth, I must have it, and with that motive in mind I set out to give it another thorough investigation, and, would you believe, strange to say, I came out just as firmly convinced on the other side. The inconsistencies had vanished, the difficulties ceased, and the contradictions and absurdities had disappeared. It is now my comfort." Says the objector, "I can't understand how this can be,—I can't explain it,—and so how can I believe it?" But there are a thousand things in the world around us that we meet with every day that he can neither explain nor understand, yet he believes. Here is a little seed; I plant it in the dark, filthy earth; it springs forth a beautiful, green plant. By and by it buds,—it breaks open, and, behold, a beautiful fragrant rose. Behold, the coarse black earth has been converted into a perfect white! Can he tell how that is done? Does he understand it?—No. Yet he believes. I take him to my neighbor's pasture; I show him the horses, the sheep, and the geese, all feeding side by side upon the same food, the same grass. In one the grass is converted into horse flesh, another sheep's flesh, on the other goose flesh; on one it places hair, the other wool, and the other feathers. Can he explain it? Does he know how it is done? Does he understand it? The greatest philosopher or scientist that ever lived could not, and would not pretend to; and yet he believes it. Then why not use the same common sense in regard to the Bible? Suppose we can't explain or understand it all. There is enough that we can, so let us believe it anyway. Further, we ought not to study the Bible to make it suit our own opinions, or to support our own preconceived notions, or "isms," but we should study it to bend our opinions and practices to suit it. Our investigation should always be prompted by a motive for good, an honest, earnest desire to arrive at the real truth, to get all the good out of it possible, and God will bless our efforts. And if, in sinking the shafts for the gems of his divine word, we find at times our finite minds unequal to the task, unable to fathom its wonderful depths, or to comprehend its unsearchable treasures, let us just bear in mind the gracious promise of God,—"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." James 1:5. Then let us upon our bended knees, before the throne of God, pour out our souls in earnest, fervent prayer to him, the Fountain of all wisdom, the Author of his word, for that same spirit which inspired the word to likewise strengthen and enlighten our understanding, that we may be able to see and to comprehend it; and this he has promised. THE LIGHT OF LIFE.
By Elder William Covert
JOHN, in writing of what Christ is to man, said: "In him was life, and the life was the light of men." "That was the true Light, which lighteth every man that cometh into the world." John 1:4, 9. All moral and spiritual light is an emanation from Christ, as truly as is eternal life. This light leads all who follow it into the realms of life and bliss. It comes to every person who comes into the world, without distinction of race or condition. The heathen in the jungles of Central Africa, and the unconverted professor of literature in the college, both have a longing desire for something better than they have yet experienced. This desire is no more marked in the one than in the other. If properly cherished it leads to fullness of light. Solomon says, "The path of the just is as a shining light, that shineth more and more unto the perfect day." Prov. 4:18. This little spark of light that Christ has placed in the heart of every man will be fanned into a blaze by the Spirit of the Lord whenever there is a desire that it should burn. David sang of what the Lord would do for him, saying, "Thou wilt light my candle; the Lord my God will enlighten my darkness." Ps. 18:28. This candle is put in the mind of all by the Lord, that he may light it up, that the true condition of man inwardly may be shown to all who want to see. "The spirit of man is the candle of the Lord, searching all the inward parts." Prov. 20:27. It is the reception of the mind of the Lord into the mind of man that kindles that spark into a living flame. It will radiate through every chamber where the door is kept open. Concerning the union of God's Spirit with man's Paul wrote, "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16. Again: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." 1 Cor. 2:11, 12. The Lord thus enables the one who receives his Spirit to compare spiritual things with things that are spiritual. "But the natural [unconverted] man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Verse 14. Jesus himself said of this light, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." John 8:12. The reader should notice that in order to have the benefit of the light it must be followed. It will not answer to remain listless and idly look at the light. All are required to follow on to know the Lord. Jesus says, "Walk while ye have the light, lest darkness come upon you." John 12:35. "While ye have light, believe in the light, that ye may be the children of light." Verse 36. When light comes, then, receive it. Do not wait for more light before accepting what you see. Take what God gives you and then he gives more. The light will pass on and leave you with your face turned toward the darkness of night if you refuse to walk in the light. "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." 1 John 1:7. Here, again, please notice that an onward march is required that the light may benefit those to whom it comes. In Heb. 12:2 the Christian is represented as running while he looks to Jesus. David prayed that he might "walk before God in the light of the living." Ps. 56:13. He also said, "With thee is the fountain of life; in thy light shall we see light." Ps. 36:9. Again he sang: "The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?" Ps. 27:1. When Paul preached Christ at Athens, he showed how ready the Lord is to guide the heathen in his search for the true God:— "He [God] giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." Acts 17:25-27. This testimony is wonderful in its presentation of God's willingness to assist the darkened mind in seeking the Lord. God has appointed all their times and habitations that they might seek after him. He has placed himself so near to them that they can find him by just feeling for him, if they are so blind that they cannot see him. He will guide the hand of the blind who grope in the dark hunting for him. But of those wicked who willfully reject the light it is written: "The light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle, and his candle shall be put out." Job 18:5, 6. The calamities that shall overtake the wicked after his lamp is put out, are described in the following words recorded in the same chapter: "A noose is hid for him in the ground, and a trap in the way." With his light out, and traveling in the darkness, no wonder that "terrors shall make him afraid on every side and chase him at his heels." But if he should refuse to run, "calamity shall be ready for his halting." The final ending of the chase is described as follows: "He shall be brought before the king of terrors [Satan himself]; brimstone shall be scattered upon his habitation, and he shall be chased out of the world." Revised Version.150 The above are some of the things that shall befall the wicked. But the condition of the one in whose heart the lamp of the Lord is burning brightly was greatly desired by the patriarch. His prayer was, "Oh that I were as in the months of old, as in the days when God watched over me; when his lamp shined upon my head, and by his light I walked through darkness." Job 29:2, 3. He says that then "I put on righteousness, and it clothed me." "I was eyes to the blind, and feet to the lame. I was father to the needy." This light is the radiance of the heavenly world. It drives away the gloom and fills the soul with joy. But there is yet another class, a people who have not the light of life from the Lord, neither have they tried to quench the little spark placed in the hearts of all since the fall. But they have tried by themselves to kindle into a flame that spark. The prophet, addressing them, says:— "Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow." Isa. 50:11. All that the Lord can promise those who try to kindle their own fire is that they "shall lie down in sorrow." It requires a live coal off the altar of the Lord to touch and purge the heart and kindle the fire of life that will burn up sin and cleanse from guilt. How blessed is the light that shines to lighten all the way to heaven! Well might the poet pray:— "Oh, for that flame of living fire
Which shone so bright in saints of old;
Which bade their souls to heaven aspire,
Calm in distress, in danger bold!
"Where is that spirit, Lord, which dwelt
In Abram's breast, and sealed him thine?
Which made Paul's heart with sorrow melt,
And glow with energy divine?
"Is not thy grace as mighty now
As when Elijah felt its power,
When glory beamed from Moses' brow,
Or Job endured the trying hour?
"Remember, Lord, the ancient days;
Renew thy work, thy grace restore;
And while to thee our hearts we raise,
On us thy Holy Spirit pour." SPIRITUALISM AND THE BIBLE.
By J. B. Snow
It is claimed by Spiritualists that the Bible does not condemn Spiritualism, but rather upholds it, and that if the doctrine of Spiritualism was expunged from the Bible, there would be but little of the sacred word left. A Spiritualist is one who believes in the "frequent communication of intelligence from the world of spirits."—Webster. Then the question is, Does the Bible teach that such communication is possible? Does it approve of it? "If the Bible teaches that such communications are possible, if it teaches that it is right to hold such communications, and if the Bible is what it claims to be—the word of God—it will not, cannot, teach anything contrary to that; for if it does, it ceases to be a truthful book. If it is not a book of truth, Spiritualists should not quote it to support their doctrines, if their doctrines are true. But to the question, Does the Bible teach that the frequent communication of intelligences from the world of spirits is possible? The "spirits" referred to must be understood to mean the "immortal" (?), "undying" (?) part of man which survives the body, and still retains its consciousness and intelligence. It is absolutely necessary that both consciousness and intelligence should be retained after death, else "intelligence" could not be "communicated." Now let us read a text in answer to our question:— "For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten." Eccl. 9:5. This text certainly does not prove conscious intelligence being possessed by man after death. If the Bible teaches that a man "knows not anything" after death, pray tell how it can at the same time teach that "frequent communications of intelligence" can be received from the dead,—that is, from the world of spirits? But it may be objected that the above text has reference only to the body, that it teaches simply that the body knows nothing, and has no bearing whatever on the consciousness or intelligence of the spirit. To effectually remove this objection, we will read Ps. 146:3, 4: "Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." When his very thoughts have perished, surely he could not "communicate intelligence" to anyone. In death what is true of one man is also true of all men. If one man remains in the grave until the resurrection of the body, then all men remain there until they rise from the dead. Christ was laid in Joseph's new tomb. He was seen by the women after he was laid there. Luke 23:55. But after a time he lay there no longer. Then it was said, "He is not here, but is risen." Luke 24:6. Mark, the statement is not "his soul or spirit is not here," but "He is not here." He was there, for the record is that he was put there and seen there. He was there until he rose from the dead. While in the grave, during the time intervening between death and the resurrection, what was he doing?—what does anyone do? "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." Eccl. 9:10. We find, then, that the Bible teaches that in death there is no consciousness, no intelligence, no work done, and that all the attributes of the mind, such as love, hatred, and envy, are all gone. Eccl. 9:6. Therefore we conclude that the Bible teaches that "communications of intelligence" from the dead are impossible. Many people have believed in these communications for ages. And in truth there have been communications held, but, as we have seen, not with the spirits of dead men, for that is impossible. Angels have talked with men (Genesis 18 and 19), but angels existed before anyone had died (see Gen. 3:24 and Job 38:4-7). These were "communications of intelligence," but those who gave these communications were not dead, and never had been. Of them it has never been said they "knew not anything." They were not men but angels. A man is not an angel, and never will be, for he was created lower than the angels. Communications from this source are not the kind believed in by Spiritualists, for it is not Spiritualism. Spirit mediums are the ones through whom "communications of intelligence" from the world of spirits are received. They professedly "call up" the spirits, and receive the communications. We have an instance of one such medium calling up a "spirit" in the Bible. See 1 Sam. 28:11-15. Now our next question is pertinent: Does the Bible approve of Spiritualism, that is, of these so-called "communications"? This woman of Endor was a medium, for she professed to call up Samuel, who was dead. She was said to have a "familiar spirit." 1 Sam. 28:7. But God had commanded all such to be put away from among the people. Deut. 18:11. They were to be put to death. Lev. 20:27. God did not approve his people's seeking the dead for information of any kind. We are admonished to seek to him instead. Isa. 8:19. While it is impossible to get "communications of intelligence" from our dead friends, because of their having no knowledge or wisdom, and not knowing anything, even about their own sons (Job 14:10-21), while it is contrary to the command of God, still people will persist in seeking for wisdom from this forbidden source. They get "communications of intelligence," too. But the Bible teaches that there are wicked as well as good angels. 2 Peter 2:4. Now let us reason together. God forbade his people having anything to do with those who were mediums. He declared they were an abomination to him. Samuel is represented as being a good man, a prophet. Then he would not have communicated with Saul through this medium even had it been possible, for God had forbidden it. A good angel would not have done it, for the same reason, and God had positively refused to answer Saul in any way. 1 Sam. 28:6. By this we are forced to conclude that it must have been an evil angel who personated Samuel. Again, the Bible teaches that these evil angels will even go to the kings of the earth to deceive them, and they are called spirits of demons. Rev. 16:13, 14. To sum up we have found:— - It is impossible for the dead to communicate intelligence, for they know not anything.
- That the Bible, while it recognizes the existence of mediums, and a belief in communications with the dead, does not approve but condemns it, for the mediums were to be put to death.
- That a good man would not give communications in this way even were it possible, for God forbade it.
- That a good angel would not, for the same reason.
- Therefore all such communications must be from the devil through his evil angels.
And this is just what the Bible teaches in regard to Spiritualism. Simplicity, Love, and Humility
By H. Monsell
Let your friends have your help and your sympathy, . . . and let simplicity, love, and humility be your great aim—just to do God's work without an atom of self-love in it. Keep this aim ever true and pure and all will come right, even though many a weary step has to be trod in the footsteps of Jesus, and if we can help and uphold each other by the way it is of God's love and a thing to be thankful for.—H. Monsell. Sin Is Seconded by Sin
By Dr. South
SIN is usually seconded with sin; a man seldom commits one sin to please but he commits another to defend himself. THE GREAT COMMISSION.
By Elder S. N. Haskell
THERE could be no period of greater interest to the disciples in their acquaintance with Christ than the forty days between his resurrection and his ascension. There is no period which contains more important information so briefly stated. He appeared first to Mary Magdalene, out of whom he had cast seven devils; and she went and told them that had been with her as they mourned and wept, but they could not believe this joyful news; to them it was as idle tales. Mark 16: 9-11. He then appeared to Peter (1 Cor. 15: 5; Luke 24:34, 45); after this he appeared as a stranger to two as they went into the country (Mark 16:12); he then appeared to the eleven as they sat at meat (Luke 24:36-45); after eight days again he appeared to them when Thomas was present (John 20: 26-29); also again after they had toiled all night fishing and had caught nothing (John 21:3-14); to James, and then to over five hundred in Galilee (1 Cor. 15:3, 6; Matt. 28: 16, 17); and finally, on the day of his ascension, he met with a few at Bethany (Luke 24: 50). How many other times which are not distinctly recorded, we cannot say. But it will be noticed that the commission to preach was given the first, third, fourth, and fifth times that he appeared to them assembled. We may therefore reasonably conclude that it was constantly kept before their minds, as well as the outpouring of the Spirit to fit them for the work. There are two occasions, however, which are quite prominently mentioned, one of which is recorded by Luke and John and alluded to by Mark: First, when they sat at meat, on the evening after the day on which he rose from the dead (John 20:19-23; Luke 24:36-45; Mark 16:14); the other at a time when he said: "And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover" (Mark 16:17, 18). In connection with his ascension, among his very last words, we find two important events mentioned: First, the going into all the world to preach the gospel to every creature, and, second, the tarrying in Jerusalem until they should receive power from on high. It should also be remembered that it was after he had left the temple for the last time before his crucifixion, that he uttered the words, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Matt. 24:14. These expressions occurring at the close of his ministry, and repeatedly during the forty days after his resurrection, and in connection with his ascension, after they had been out preaching the gospel three and a half years, were calculated to deeply impress their minds with the work that was before them. When the twelve were first commissioned to go forth, they were not to go in the way of the Gentiles, nor even in the cities of the Samaritans, but go rather to the lost sheep of the house of Israel; and before they had gone over the cities of Israel, the Son of Man would come. Matt. 10:5, 6, 23. He followed them in their work, and revealed himself as they had said he would. They said that the kingdom of God had come nigh, and revealed the fact that the Son of God had appeared. Their mission was confirmed by miracles and signs following. The Saviour further confirmed their testimony by his own presence, evidencing to all who would believe that he was the Son of God. But now, as he was about to leave them, the commission which he gave them was to go into all the world, and preach the gospel to every creature. They were now to extend their field of operation to earth's remotest bounds. They were to take up the work the Saviour had begun and had instructed them how to do, and carry it forward to completion; but they were unprepared to do this until they were endued with power from on high. The various expressions used by the evangelists in this connection are forcible when taken together. Matthew says, "Teach all nations;" Mark says, "Preach the gospel to every creature;" Luke says, "Repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem;" and in Acts, the words of our Saviour, as Luke records them, are, "But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." These expressions were not fully comprehended by the disciples, for, as late as A. D. 42, when the gospel had reached Antioch and a great number of Grecians had turned to the Lord, in alluding to the scattering of the disciples after the persecution that arose about Stephen, the record states that they "traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only." Acts 11:19. Even the vision which Peter had the year before was not understood by him or the disciples that they were to go to the Gentiles as a people; but the opening and development of the work in Antioch fully convinced them of the nature and extent of the gospel. From this time onward so rapid was the spread of the gospel that within fifteen years from the ordination of Paul and Barnabas, Paul wrote to the Romans: "But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world." Rom. 10:18. From the above we draw the following conclusion: First, the disciples, when first sent out, were sent especially to the house of Israel. Second, the Jews, as a nation, having rejected the message of the disciples, and Christ himself, the commission was then repeated, and designed from its very nature that it should go to the world; and to this end their lives and substance were devoted. Third, from such expressions, "Lo, I am with you alway, even unto the end of the world;" from the fact that the gospel should be preached in all the world as a witness, and then the end should come, and from the fact that the First Angel's Message of Revelation 14 was to preach the gospel "unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people," we conclude that the giving of this great commission to the disciples at the close of his visible presence with them was especially designed not only to acquaint them with the work they were to take up as he ascended to heaven, but that in the last days the same work would be taken up by his people, and the fullest design of the gospel would be accomplished in the world; and that the angel coming down from heaven and lighting the earth with his glory, as recorded in Revelation 18, represents the most complete work of the gospel, both in extent and the manifestation of its power, that has ever been since man fell.