Earlier text: General ArticlesWe do not use the term "Christian Sabbath" because it is a correct or Scriptural term, but to call attention to what we will show to be a grave error. In the beginning, God created the earth in six days, and rested on the seventh. Gen. 2:1-3. Therefore he hallowed the seventh day, and called it "The Sabbath of the Lord." Ex. 20:8-11. For over four thousand years this day was sacredly observed by the people of God. When we ask Christians why they do not still observe the seventh-day Sabbath, they reply that that is the Jewish Sabbath. They keep the "Christian Sabbath,"-the first day of the week. They claim that in the New Testament the Sabbath was changed from the seventh to the first day of the week, so that the first day is the New-Testament, or "Christian Sabbath." This we squarely deny, and offer proof to the contrary. If such a change was made, it was a very important one, and should be plainly recorded. The seventh day was God's rest-day, hallowed from creation, embodied in the moral law, and kept by the patriarchs and prophets for thousands of years. If this is to be set aside and become a working day and the first day is to become a holy Sabbath in its stead, so that it is a sin against God to work upon it, such a change would be very important, and should be plainly stated in the Scriptures. We have a plain statement in the New Testament to that effect whenever any of the rites or institutions of the Old Testament were done away. Was circumcision abolished? Yes; and here is the proof: "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing." Gal. 5:2. But where is it said that the Sabbath is not to be observed? Again, was the Levitical priesthood abolished? Yes; and here is the text: "For the priesthood being changed." Heb. 7:12. That settles that question. But where is it said that the Sabbath was changed? Again, the sacrifices of the old dispensation were abolished when Christ died. This is plainly declared in Heb. 10:1-10. "He taketh away the first, that he may establish the second." Verse 9. But where is it said that the Lord took away the first Sabbath and established the second? But do we not keep the first day to commemorate the resurrection of Christ? No; the Lord never said that we should do so. The Lord's supper commemorates his death, 1 Cor. 11:23-26, and baptism commemorates his burial and resurrection. Rom. 6:3-5. We invite the reader to consider the following facts:- The New Testament was written by Christians, in the Christian dispensation, for Christians. It was written by inspiration; hence, it uses Christian language, and tells us what Christians did. Every word of it was written years after the resurrection of Christ. Now let us see what these Christian Scriptures say upon the Sabbath question. The Son of God himself lived upon our earth over thirty years. He worked with his father as a carpenter. He labored six days in a week, and rested upon the Sabbath. "And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read." Luke 4:16. Returning to the place of his nativity, it is particularly mentioned that he still observed the Sabbath according to his former custom. We have, then, the example of God's own Son for keeping the seventh-day Sabbath. When questioned on this subject of the Sabbath, he said, "The Sabbath was made for man." Mark 2:27. And the book of Genesis tells us just when and how God made the Sabbath for man. If it was made for man, it is because man needed it. Next, Christ says of himself, "Therefore the Son of man is Lord also of the Sabbath." Verse 28. Which day is this? The seventh, as all know. This, then, is the Lord's day,-the day of which he is Lord. In Matt. 12:1-12, the Pharisees accused Jesus of breaking the Sabbath because he disregarded their silly regulations concerning it. He simply taught his disciples to eat upon the Sabbath when they were hungry. Jesus defended what he had done by referring to the example of David and the priests as recorded in the Old Testament, and concluded by saying, "Wherefore it is lawful to do well on the Sabbath-days." Verse 12. Thus he recognizes not only the Sabbath, but the law of the Sabbath, in the New Testament. When predicting the overthrow of Jerusalem, which occurred thirty-nine years after his resurrection, he said to his disciples, "But pray ye that your flight be not in the winter, neither on the Sabbath-day." Matt. 24:20. Here he points them forward thirty-nine years into the gospel age. He tells them that they will have to flee for their lives, but commands them to pray the Lord that they may not be compelled to flee either in the winter or on the Sabbath-day. If they should go in the winter, they might perish. But why not flee upon the Sabbath-day? If it was not a sacred day, they could flee on that day as well as on any other. This text, then, plainly shows that not only was the Sabbath to exist so many years after the resurrection of Christ, but that it was still to be regarded as a holy day. If not, there would be no reason in this command. Here, then, we find a New-Testament commandment from the lips of Jesus himself for the observance of the seventh-day Sabbath. Sunday-keepers assert that the first day of the week is the Christian Sabbath, or the Sabbath of the New Testament. Seventh-day Adventists maintain that the seventh day is the Sabbath of the New Testament. Go into a church on the first day of the week, and you hear the minister call it the Sabbath-day. Go among the Seventh-day people on Saturday, and they call that the Sabbath. Now, who is right? We appeal to the New Testament. "In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene," etc. Matt. 28:1. Notice particularly; here are two days. One is the Sabbath day. "In the end of the Sabbath." Very well, there is one day, then, that is the Sabbath. Now which day is this? Sunday-keepers say it is the first day of the week, and we say that it is the seventh day. Read further. "In the end of the Sabbath, as it began to dawn toward the first day of the week." Reader, which is the Sabbath-day? It cannot be the first day, because the one which is called the Sabbath is the day before the first day. The Sabbath is ended before the first day comes. Remember this is not the testimony of the Old Testament. It is from the gospel that we are reading, the Christian Scriptures, the New Testament. Here is another text: "When the Sabbath was past. . . . very early in the morning, the first day of the week, they came unto the sepulcher." Mark 16:1, 2. Notice carefully; here are two days spoken of again. One of them is the Sabbath. Which day is it? Is it the first day? Surely not, because the Sabbath is past before the first day comes. "When the Sabbath was past . . . they came unto the sepulcher." Remember this is New Testament, not Old,-gospel, not law,-Christian, not Jewish, testimony. To this we appeal. This was written a long time after the resurrection, written by a Christian, and for Christians. Once more: "And they returned, and prepared spices and ointments, and rested the Sabbath-day, according to the commandment." Luke 23:56. Thus did the holy women who had followed Christ and were acquainted with all his teaching. This was written thirty years after the resurrection. It is in the Christian Scriptures. What does it say? They kept the Sabbath-day. What Sabbath-day? "The Sabbath according to the commandment." Then it is the right Sabbath, the one the law requires. Now what day was this? The next verse will settle it. "Now upon the first day of the week, very early in the morning, they came unto the sepulcher." Notice, the next day after the day they had kept, was the first day of the week. Thus, reader, the first day of the week cannot be the Sabbath according to the commandment, because the Christians had kept the Sabbath-day, the day before the first day of the week. Do not think we are reading from the Old Testament. This is New-Testament Scripture. We turn to Acts, which was written some thirty-three years side the commencement of the gospel age, and written by a Christian. It shows us the language of the apostolic Christians touching the ancient Sabbath, and how they used it. And we find them always calling it "the Sabbath," and using it for religious worship as of old. Of Paul and Barnabas it says: "They came to Antioch in Pisidia, and went into the synagogue on the Sabbath-day, and sat down." Chap. 13:14. This was the seventh day, the day on which the Jews worshiped. Inspiration here calls it the Sabbath-day, not a Sabbath-day, nor the old Sabbath-day, nor the Jewish Sabbath, nor the day that used to be the Sabbath, but "the Sabbath-day." Was it the Sabbath-day? Sunday-keepers say, No. The Lord says, Yes. Paul in his sermon referring to that day, says that the prophets "are read every Sabbath-day." Verse 27. Here the apostle calls it definitely "the Sabbath." When he had finished his discourse, "the Gentiles besought that these words might be preached to them the next Sabbath." Verse 42. Here, even the Gentiles called it the Sabbath. Once more: "And the next Sabbath-day came almost the whole city together." Verse 44. Luke, the historian, here calls it the Sabbath, and records the meetings they held upon it. James, in Acts 15:21, says the Scriptures are "read in the synagogues every Sabbath-day." Thus, James still designates that as the Sabbath-day. Once more: "And on the Sabbath we went out of the city by a river-side, where prayer was wont to be made." Acts 16:13. On what day? The Sabbath. Who will contradict the Scriptures and say that it was not the Sabbath? Every one holds that the day here referred to was the seventh day; and this record is in the New Testament. Again: "Paul, as his manner was, went in unto them, and three Sabbath-days reasoned with them out of the Scriptures." Acts 17:2. It was Paul's custom to observe the Sabbath, as we here see. On what days did he preach there? On the Sabbath-days. But this was on the seventh day, not on the first. Which, then, is the Sabbath-day, according to Paul? In Acts 18:1-11, we find the following facts: Paul went to Corinth, searched the city over, and found Aquila, a Jew, with whom he went into company in the business of tent-making. "And he reasoned in the synagogue every Sabbath." Verse 4. "And he continued there a year and six months." Verse 11. Thus we find Paul working at his trade and preaching in the synagogue every Sabbath for a year and a half. Here is a record of seventy-eight Sabbaths observed by the apostle. Not a word is said about keeping Sunday. Thus we find that the seventh day is always and invariably termed "the Sabbath" in the New Testament, while the first day is never so called. Again: "I was in the Spirit on the Lord's day." Rev. 1:10. There is, then, in the gospel, a day which belongs to the Lord. That this is the seventh day is expressly taught all through the Bible. Six days God gave to men, but the seventh day he reserved for his own worship. Hence he says, "The seventh day is the Sabbath of the Lord." Ex. 20:10; and he calls it, "My holy day." Isa. 58:13. And Jesus says that he is "Lord of the Sabbath." Mark 2:28. Then the seventh day is the Lord's day. Those who assume that the first day is the Lord's day contradict the Bible, and make it up out of their own hearts. Here we think we have plainly found the Sabbath-day which the Christian Scriptures plainly teach. It is the seventh day of the week. We ask, then, By what authority do you apply the term "Sabbath" to the first day of the week? God has never changed it, and why should you? In conclusion we ask, Where did the Lord ever give you permission to work on his holy day? Who gave you liberty to use it for secular work? When was the blessing or sanctification removed from it? We pray you to consider these things in the light of the Judgment. Walking with Christ
By Bishop Simpson
If we are to walk with God, we must go nowhere that Christ will not go. Oh how many venture beyond the territory in which they ought to walk, and they wonder why they have not the enjoyments of religion! They go where Jesus will not go. “Blessed is the man that walketh not in the council of the ungodly”—Christ is not there; “nor standeth in the way of sinners”—Christ is not there; “nor sitteth in the seat of the scornful”—Christ is not there. If you would walk with Christ, keep out of all evil company, of all evil associations; keep from all evil places, from every place where you cannot go in the Spirit of Christ, and that, if upon earth, you might expect to meet him there. If you go out of the territory where he would go, you need not expect to find him.—Bishop Simpson. The Education of the Apostles.
By W. N. Glenn
THE Jews were wont to stigmatize the disciples of Jesus as a low, ignorant class of people, and especially were their slurs directed against the twelve who became apostles. This was to be expected of the haughty Scribes and Pharisees of that day; but that such reproach should be maintained by Christians of the present age, whose knowledge of Christ comes mainly through the instrumentality of those twelve individuals, is indeed surprising. Many to this day believe that the apostles were illiterate men, and their only authority for the belief is founded in the ridicule of the Jewish rulers and bigots. And some even conclude from this that ignorance is a prime qualification for the ministry of the gospel. It should be remembered that all Galileans—rich and poor, learned and unlearned—were held in very low esteem by the Judeans. They deemed it impossible that any prophet, much less the Messiah and his immediate followers, should come out of Galilee. We have no evidence, excepting Jewish prejudice, that the twelve were not intelligent men, and possessed of at least the ordinary education of their day, when the Lord called them. But be that as it may, by the time they were sent forth to preach, their education probably excelled that of any men upon the earth. Aside from having been under the immediate tutorship of the Great Teacher from Heaven for over three years, they were, on the day of Pentecost, endowed with a knowledge of languages such as no others ever possessed, either before or since, and which could not be obtained, even today, in the highest universities of the world. There were at Jerusalem at this time, men "out of every nation under heaven," and according to the confession of all these, the apostles were able to speak the language of every one of them. Add to this their knowledge of the Scriptures, their gifts of healing and of prophecy, and their endowments in every respect were certainly of the highest order. A moment's consideration of these things will clear the Master of the imputation of sending out a lot of ignorant graduates from his school to teach the doctrines of his kingdom. And those thoughtless individuals who despise education as a qualification for the ministry would do well to ponder this example impressed by the Saviour upon his followers. Ignorance alone qualifies one for nothing save to be a dupe of Satan. Christian Benevolence and Giving
The action of these new disciples was the natural result of their conversion, which was thorough. They justly regarded not only themselves but also their property as belonging to God. But there were many of God's children in needy circumstances. What more natural than that, having more than a sufficiency for themselves, they should supply the wants of their destitute brethren? They had the Holy Spirit in their hearts, and selfishness cannot exist where the Spirit of God is. Love, true benevolence, is one of the first of the fruits of the Spirit. The first thing that Zaccheus said when he felt the influence of the Spirit in his heart was, "Lord, the half of my goods I give to the poor." This was doubtless nearly equivalent to selling all his property, since he also proposed to restore fourfold to those whom he had wronged; it was a good evidence of his conversion. The same thing is required to-day as much as it was then. Read James 1:27; 1 John 3:17. It must be remembered, however, that in the case under consideration there was no indiscriminate giving. They parted with their goods "to all men, as every man had need." This shows that the modern communistic idea that all men must have an equal amount of property was not in their minds. They simply "distributed to the necessity of the saints;" and in order that there might be no mistake or confusion, they put their money at the disposal of the heads of the church. This is an example to guide us in our liberality. Lesson for the Pacific Coast—April 28.
“For the promise is unto you and to your children, and to all that are afar off.”—From this text, taken in connection with the preceding verse, it is very commonly argued that infants should be baptized. But this is a very slight inference on which to base a custom, in the absence of direct proof. And we have only to consider the promise to which Peter refers, to see its utter fallacy. The only promise mentioned is the one previously quoted from Joel: “And it shall come to pass in the last days, saith God, I will pour out my Spirit upon all flesh.” The term “all flesh” means simply all nations; no distinction is to be made on account of race. Peter’s reference to this promise in verse 39 cannot include any more or less than his quotation in verse 17. “Unto you and to your children,” takes in the whole Jewish race—the Jews then living, and their descendants. “And to all that are afar off,” covers all the rest of the ground—all the other nations. The word “children” in this verse is used in the same sense as it is in Matt. 23 : 37; Acts 13 : 33. "Even as many as the Lord our God shall call."—This text is made to do service in proving that God calls a certain favored class, to the exclusion of all others. There is scarcely any error into which men may not run when they take a text from its connection, and do not compare it with others. The fact is God calls all; the promise is to "all flesh;" "whosoever will, let him come." "There is no respect of persons with God." These few texts show the fallacy of the Calvinistic doctrine of predestination. On the other hand, we are kept from Universalism by reading that all will not accept the call. See Matt. 22:1-14. "Ye will not come unto me that ye might have life." John 5:40. All the predestination there is in the Bible is simply this, that those who accept the call of God, repent and are baptized, and endure to the end, will be saved. And All That Believed Were Together
"AND all that believed were together."—It is not necessary to suppose that they all lived in one place; indeed, such a thing is hardly supposable, when we remember that to the three thousand converts gained on Pentecost, others were added daily. The meaning is that they were united, of one mind. Their belief shut them off in a large measure from association with the mass of the Jews, and they were naturally driven into one another's society. Besides, the religion that they had just professed would tend to draw them together. Christ's prayer for his disciples was that they might all be one. John 17:21. "We know that we have passed from death unto life, because we love the brethren." 1 John 3:14. "And had all things common."—We must not And Had All Things Common
"And had all things common."—We must not associate this in our minds with modern communism. Communities have been formed where each member on joining was obliged to put all his property into the common fund; but there was no compulsion in this case. From chapter 4:5 we learn that persons were free to sell or not, as they pleased, or, having sold, to give either the whole or a part. The selling and giving were entirely voluntary. E. J. W
By Ellet Joseph Waggoner
"And the Lord added to the church daily such as should be saved."—This expression does not indicate any purpose or decree that they must be saved; that certain ones were foreordained to be saved. The Revised Version is more faithful to the original: "those that were being saved." The word "saved" is used in two senses in the Bible. In its primary signification it has reference to the final condition of the righteous—saved from sin and death. But as those who will at last be saved in Heaven are those who turn from their evil ways here, it is used in a secondary sense with reference to the converted—those upon whose hearts the Spirit of God has worked. It is thus used in this passage, and also in 2 Tim. 1:9; Titus 3:5; 1 Cor. 1:18. The idea in all of these places is that those who have been renewed by the Holy Ghost are in such a condition that they will finally be saved if they continue in the same way. This is too often lost sight of by modern revivalists. The salvation is conditional. The idea is expressed in 1 Cor. 15:2: "By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." Breaking Bread from House to House
'Breaking bread from house to house.'—This may signify that select companies who were contiguous to each other frequently ate together at their respective lodgings, on their return from public worship. But kat' oikon, which we translate from house to house, is repeatedly used by the Greek writers for home, or at home (see margin); for although they had all things in common, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife, as ours is, but was simply broken by the hand.'—Clarke. 'And they continued daily in the temple with one soul; and at home, they broke bread and took food rejoicing, and in the simplicity of their heart.'—Syriac Version. A Little Book, Yet Volumes of Meaning
After the writer of the "Acts of the Apostles" gives us a few sentences of Peter's sermon on the day of Pentecost, he adds, "And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation." This reminds us how small a portion of the sermons of Jesus and his apostles were recorded for preservation. Only here and there a few expressions—a doctrine, a caution, a reproof, a warning, a token, an encouragement, an incentive to faith, a ray of light and hope, a promise, a benediction, an expression of praise or thanksgiving, a prayer—interspersed with deeds of love and mercy; these are all that is left to us of the "gracious words" that fell from their lips. So little, and yet how much. A little book would contain the words, yet volumes would not contain the meaning. The liberation of the world from sin and death is comprehended in the scope. The lesson is indeed short, but the analysis is everlasting life. Practical Lessons from the Pentecost.
THIS testimony in regard to the establishment of the Christian church is given us, not only as an important portion of sacred history, but also as a lesson. All who profess the name of Christ should be waiting, watching, and praying with one heart. All differences should be put away, and unity and tender love one for another pervade the whole. Then our prayers may go up together to our Heavenly Father with strong, earnest faith. Then we may wait with patience and hope the fulfillment of the promise. The answer may come with sudden velocity and overpowering might; or it may be delayed for days and weeks, and our faith receive a trial. But God knows how and when to answer our prayer. It is our part of the work to put ourselves in connection with the divine channel. God is responsible for his part of the work. He is faithful who hath promised. The great and important matter with us is to be of one heart and mind, putting aside all envy and malice, and, as humble supplicants, to watch and wait. Jesus, our Representative and Head, is ready to do for us what he did for the praying, watching ones on the day of Pentecost. Jesus is as willing to impart courage and grace to his followers to-day as he was to the disciples of the early church. None should rashly invite an opportunity to battle with the principalities and powers of darkness. When God bids them engage in the conflict it will be time enough; he will then give the weak and hesitating boldness and utterance beyond their hope or expectation. The same scorn and hatred that was manifested against Christ may be seen now to exist against those whom he has evidently chosen to be his co-workers. Those whose spirits rise up against the doctrines of truth make hard work for the servants of Christ. But God will make their wrath to praise him; they accomplish his purpose by stirring up minds to investigate the truth. God may allow men to follow their own wicked inclinations for a time, in opposing him; but when he sees it is for his glory, and the good of his people, he will arrest the scorners, expose their presumptive course, and give triumph to his truth. —"Spirit of Prophecy," Vol. 3. Everything Belongs to God
EVERYTHING that we have really belongs to GOD; he has simply lent it to us. He might claim the whole, but he requires only one-tenth of the increase. We have no option in regard to the payment of this; the tithe is the Lord's, and he who withholds it is guilty of robbery. But the true child of God will not rest satisfied with paying merely his debts; all that he has will be held subject to the necessities of God's cause and people. Those first converts may have been thought fanatical by some, but they gained the favor of God Remarks upon the Second Chapter of Zechariah.
By John Nevins Andrews
THE first chapter of this prophecy ends with a representation by symbols of those who had been the destroyers of Judah, Israel, and Jerusalem. It also presents four men who as carpenters or workmen were to repair the desolation. The second chapter commences with the view of an angel going out to measure the breadth and length of Jerusalem. Verses 1, 2. This was to show that the work of the four men who were to restore the city was under the charge and protection of the God of Heaven. Jeremiah in predicting the restoration of Jerusalem some eighty-four years before this had said that the measuring line should go forth in this manner. Jer. 31:38, 39. Thus in verse 1 Zechariah saw a man with a measuring line in his hand. In verse 2 it is said that he conversed with the prophet concerning the measurement of Jerusalem. In verse 3 Zechariah calls him an angel, and says that when he went forth another angel went out to meet him and bade him return and speak to the prophet whom he calls a young man, concerning the restoration of Jerusalem. Thus two angels are concerned in communicating this chapter to the prophet. One is the angel to whom is committed the oversight of the rebuilding of Jerusalem. This angel, because of his office, is chosen to reveal what God designed to do in the restoration of that city. The other angel, who gives command to this one, is probably the prince of the angels mentioned in chapter 1:8-11, and may therefore be Michael the archangel. Jude 9. The angel said that Jerusalem should be inhabited as towns without walls, because of the multitude of men and cattle therein. This signified that the number of its inhabitants should be so great that they would overflow the limits of the city. The Lord promised also that he would be a wall of fire about the city, and that his glory should be in the midst of it. Verses 4, 5. But it must be remembered that all this was upon condition that the Jews should remain faithful to God. Their city had been destroyed seventy years before this because of sin, and we know that it was afterward destroyed by the Romans for the same reason. 2 Chron. 36:17-19; Luke 19:41-44. But this promise was an assurance of protection from God if the Jews would remain faithful to him, and it was of great importance to them, for they were surrounded by enemies, and the wall of the city was not permanently restored till the time of Nehemiah seventy-three years after this vision. Neh. 1-4.187 In verses 6 and 7 the Jews who still remained in Babylon are invited to return to Jerusalem. Those who were already returned came with Zerubbabel in the first year of Cyrus, to the number of 42,360 persons. Ezra 1 and 2. But many still remained in Babylon, and these are now specially invited to return. Under Ezra a large number of Jews responded to this invitation and went with him to Jerusalem. Ezra 7 and 8. Babylon is called the land of the north, though it lay rather to the east than to the north of Jerusalem. The reason seems to be that when the army of the king of Babylon invaded Judea, it came from the north because it was easier to enter the country from that side. In verse 8 the prophet threatens those who sought to hinder Zerubbabel and Joshua in the work of rebuilding the temple. These were "the adversaries of Judah and Benjamin" mentioned in Ezra 4 and 5. Afterward Nehemiah was opposed by the same class. Neh. 4 and 6. In verse 9 the prophet threatens the enemies of the Jews that though they had held the Jews as servants they should be held by them in the same manner. Isaiah predicts the same thing. Isa. 14:1, 2. After the city of Babylon fell into the hands of the Persians, the people of that city experienced great calamities, and not long after this prophecy they revolted against the king of Persia. The city was retaken after a siege of twenty months, and a terrible slaughter of the inhabitants ensued. It is probable that many of those who were spared were sold as slaves. In verses 10-12 the Lord bids the daughter of Zion, that is the pious Jews, to rejoice because he would dwell with them in the temple at Jerusalem which they were then rebuilding, and would rejoice in Judah as a holy land. But it must be remembered that this promise, like that in verses 4, 5, is upon condition that the Jews remained faithful to God. Otherwise, the same cause that destroyed the first temple would destroy the second. It was not the will of God that the temple of Solomon should be destroyed or that the Jews should go into captivity to Babylon. But sin made those calamities necessary. It was not the will of God that the temple rebuilt by Zerubbabel should ever be destroyed, or that the Jews should again go into captivity. We shall show as we proceed that God held out before the Jews by Zechariah two different prophetic histories and gave to them their choice: If they received Christ when he should come to them as their king sitting upon an ass, God would protect their city, and his house would be a house of prayer to which all nations would go up to worship. But if they should reject and crucify him, their temple should be burned and their city destroyed with a terrible destruction. It was the will of God that they should occupy the most honorable position among the nations, but they chose that course which brought them to the greatest dishonor. Deut. 28:13, 43-45. God willed to honor the Jews even in the act of calling the Gentiles, but the rebellion of the Jews made it necessary to provoke them to jealousy when he showed mercy to the nations. Rom. 10:19-21. God has joined the faithful of many nations to himself by the gospel, but it has not been in a manner to honor the Jews as it would have been had they received the gospel. Rom. 11:17-22; Jer. 11:16. In verse 13 God bids all flesh be silent before him; for he is raised up out of his holy habitation. It is probable that this has reference to the work in the sanctuary which is described in the following chapter. But God will be held in reverence especially when he manifests his power. Hab. 2:20; Zeph. 1:7; Ps. 76:8, 9.