Scripture Research - Vol. 2 - No. 4

THE PHILOSOPHY OF GAMALIEL

ACTS 5:34-39

Herein is a bit of advice that is often urged upon us in all matters relating to Religious Movements. Whenever one would contend against some "-ist," "-ism" or unsound doctrine he is advised to let it (or them) alone, because "if it be of men, it will come to naught: but if it be of God, ye cannot overthrow it."

Some words have been written, both for and against such philosophical reasoning. The writer of this article feels that the advice so given by Dr. Gamaliel ought to receive greater attention, and that its acceptance, or rejection, should be the result of Scriptural facts, and not sentimental fancy. Revelation, and not reason, must determine here.

Therefore, you are asked to carefully note the following facts:

1—GAMALIEL WAS NOT A CHRISTIAN. He was a Pharisee. His attitude toward the persons involved was not and could not be that of a Christian. The advice was given by one who was not a Christian to those who were not Christians.

The writer does not for one moment question the wisdom of the advice given, but he does contend that it ought to be kept within the realm where it originated. For an unsaved man it may be good advice, but as a Christian we have no place for it. It is the wisdom of this world.

Remember—Gamaliel is speaking; not God. Note v. 38, "And now I say onto you." The thing that ought to interest a Christian is not what Gamaliel says, but what saith The Lord. Cp. 1 Cor. 2:14-16.

2—GAMALIEL'S POSITION WAS THAT OF NEUTRALITY.

He said, "Let them alone." Surely this is no position for a Christian. He must be either for or against. As to the one or the other, it must be determined, not by time, but by Scripture. After you, as a Christian, have so determined, you cannot Scripturally let it alone." You must be in it and with it, or out of it and against it.

All a weed asks is to be let alone. You let anything good alone, and it will die. The reverse is true of evil. Give a stalk of grain no support or attention, and it will come to naught, while a weed similarly treated will grow and propagate until the whole field is covered with weeds.

"Let them alone?" No. One must be either for or against. "But," yon say, "wait and see before taking a stand." Yea, and while you are waiting the thing is growing. One will never be convinced by waiting to see; only by searching to know.

3—THE WHOLE QUESTION THAT WAS UP FOR SETTLEMENT INVOLVED A MATTER OF DOUBT. "If this be of men."

Gamaliel was not sure. He was no more sure that it was of God than that it was of men.

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CONTENTS . . . . . . . . . . . . . . . . . . . . . . . . . . Page

by Russell H. Schaefer

LISTENING IN

J. Clyde Stillion

Yes, the Infallible Word of God is itself its own Infallible in-terpretation.

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"Minor Prophets" and "Major Prophets" are not Scripture terms. Some of the Minor Prophets are quite Major.

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As we have said before: "The Second Greatest Exhibition of the Mercy of God was the Flood." The Greatest was the Crow.

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You are right: An absolute true interpretation of Scripture must be as free from error as The Scripture.

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No, God didn't tend the Children of Israel out of Egypt. He led them out.

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It is not a matter of man's judgment OF The Scriptures; but it is a matter of man's judgment BY The Scriptures.

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Are you looking for the Key to the Book of Revelation. Try Rev. 1:10. The expression "The Day of The Lord" furnishes the Key.

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The Four Gospels unveil the First Advent. The Revelation unveils the Second Advent.

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UNLESS YOU RIGHTLY DIVIDE

How will you reconcile "His name shall be called — Prince Of Peace" (Isa. 9:6) with "Think not I am come to send Peace on the earth. I came not to send Peace but a sword" (Matt. 10:34).

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In the New Testament the first occurrence of the title "Son of Man" is Matt 8:20. "The Son of Man hath not where to lay His bead." The last occurrence is Rev. 14:14. "The Son of Man, having on His head a golden crown."

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True Interpretation requires Verbal Examination and a regard for Dipensational interpretation.

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No, Demons are not Angels. Probably they are disembodied Spirits.

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God protected Eden with the "flaming sword." The Believer's protection today is the "Sword of The Spirit"

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An honest search of The Word of God will bring great reward; but God never did have any use for dishonor.

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Demons differ from Modernist in that even they admit The Deity of Christ (Mk. 3:11).

THE MAN IN CHRIST.

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HOW little the Christian of today understands the teaching of the Apostle Paul as to union with Christ in glory! When one thinks of what God has done, and how by grace we have been brought into such a place of blessing as is set forth in Eph. i. 3, and that there is nothing which He has given Christ which He has not also given us in Him, what are the results on our manner of life? Looking at it practically, have we the same blessed comfort and joy as Paul had in his knowledge of what he possessed in Christ on high? Have we the same thoughts flowing through our hearts as those that flowed through his?

If God wants us to have real joy in connection with the place into which we have been brought, it is very needful to be quite clear as to the teaching connected with it. Truth generally received and naturally adopted, whether true or false, is being disseminated as if it constituted The Word of God, quite regardless of any dispensation that may be in operation. What is popular when not fully based upon The Word of God, becomes merely a system of opinion without any solid foundation, like current coins without any exam-ination as to whether they are adulterated or of short weight. It is well to be clear as to what is elementary, but, if we are to grow, we must be led on until we reach that which is perfect, and this is only found in Christ where He is far above all rule and authority and power and dominion and that is named not only in this age, but also in the (Eph. i. 21).

Looking around at the various attempts to find a way of power we see how nearly all of them are connected with various forms of teaching which have their source in the flesh and carnal ordinances. The one great stumbling-block of these attempts, is the belief that there can be no division of the truth as to the various dispensations about which we read in The Scriptures. Being continually fed with the milk of The Word, they remain dwarfed, and not having their spiritual senses exercised with advanced truth, they are unable to discern both good and evil; and are unskillful in The Word of righteousness (Heb. v. 12-14;

1 Cor. iii. 1-3). Instead of. learning that " if ye have died with Christ from the rudiments, or elements, of the world, why, as though living in the world, are ye subject to ordinances?" (Col. ii. 20) they go on, as if there never was such an admonition.

If it is true that we have in the death of Christ passed out from under the old man with his deeds, and have put on the new, it follows that we must have been made alive together with Him, to be able in any sense to bear testimony to the reality of union with Him in the place where He is. Paul's testimony is that there is a body on earth, united to its Head in heaven. The full knowledge of this is what can maintain us in our path of real service for God, as it leads up to Christ in His present position in glory. It is the only power that can

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produce Christ in us, and set the heart and mind on things above (Col. iii. 1-4). He then becomes the Sole Object and joy of our life.

If those who are united to Christ are to live up to the condition of life which is in Christ, they must have some knowledge as to how this can be brought about, and what the life is which flows through the members of His body of which He is the glorified Head. Not all who are Christ's may have come to know this, but we who have been enlightened are responsible to bear testimony, and to walk in the power of all that has been revealed; and to maintain it because it is the truth. Truth is always truth, but there is a great deal of difference between our holding it and its holding us as the girdle of our loins. To give this up will mean departure from that which God in His grace revealed to His servant Paul regarding the fullness there is in Christ for every member of His Body. All practical righteousness, holiness or graciousness is consequent upon union, and the life flowing from the Head in the power of The Spirit of God with which we have been sealed. In Col. ii. 1-3 we read, "Ye know what great conflict I have for you and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be encouraged, being united together in love and unto all riches of the full assurance of understanding to the full knowledge (epignosis, from epi—on, and gnosis—knowledge) of the mystery of God, Christ, in Whom are hid all the treasuries of wisdom and knowledge." Christ is the great treasury wherein the unsearchable riches of God are stored. It is only as being "rooted and built up in Him and stablished in the faith, as ye have been taught, abounding therein with thanksgiving" (verse 7), that we can enter into the meaning of "For in Him dwells all the fullness of The Godhead bodily" (verse 9). When we can in some measure grasp the meaning of this wonderful fullness of The Godhead, and go on to "And ye are filled full in Him who is the Head of all principality and authority (exousia " (verse 10), what more can we desire in the whole Universe of God? Who can tell the exceeding and superlative excellency, yea, blessedness of having the eyes of the mind opened and the heart attracted toward this height of perfection in a perfect scene where Christ is all in all? All His perfection and glory become the solace and joy of our hearts, so that we are free to turn our backs upon the very best things of earth, and able to judge that, in comparison with Christ, there can be nothing really worth possessing, or to be desired beside Him. It is the joy of possessing in Him, not only redemption but all the fullness of The Godhead which dwells in Him. He it is Who fills the whole void. In the Old Testament joy was not associated with the wilderness, but only with possession in the land. This can be seen in Deuteronomy, from chapters xii to xxvi., where we have seven distinct periods in which joy is the prominent object. It is the knowledge of having our possession in Christ in the heavenlies that is the true spring of real joy. In the epistle to the Phillippians we have the word " joy " in various forms

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sixteen times, because it is associated with possessing Christ and bearing fruit " being filled with the fruits of righteousness which arc by Christ Jesus unto the glory and praise of God " (ch. i. 11). Our manner of life can never be fully in accord with the level of our position and dignity before God, if we think only of our possession. We must have an object as the source of all to sustain and keep us steady; and this object is Christ Himself far above all the heavens. This is why Paul could say "But what things were gain to me those I counted loss for Christ. Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord ; for whom I have suffered the loss of all things, and do count them filth, that I may win Christ " (Phil. iii. 7, 8).

How many of us have the spiritual faculty to perceive this transcendent glory, and thus to see every earthly ambition and glory fade into nothingness before the glorious light of knowing that we are filled full in Him Who is Head over the whole Universe of God? There are many who reckon that the afflict-tions and difficulties of the path are too great; that it is too narrow and too high for them. Others prefer the ease and attractions of this world, and so become "enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is their shame, who mind earthly things" (Phil. iii. 18, 19). Paul's ambition was to get hold of Christ, even as He had laid hold of him. This was what he had before him, and for that purpose he was reaching forth toward the goal, and the prize which was continually kept in view (Phil. iii. 12-14). As a man in Christ, he had been caught away into the third heaven, after being stoned to death at Lystra (Acts xiv. 19), he was not conscious as to whether ho was in the body or out of the body, and had seen and heard things beyond human comprehension (2 Cor. xii. 2-4) which had gripped his heart, so that his one aim in life or in death, was to finish his work and get back to that place again (Phil. i. 23). The fact of his being able to see, and hear and under-stand such things in a sphere outside this world, confirms the truth that he had been made alive together with Christ, and that there was in him .a power which was beyond the mere natural life of flesh and blood; a life in union with its source in glory. It is the life which flows through all the members of Christ's Body. Those who are united to Christ as their Head are entitled to all that Christ enjoys; His resurrection, His exaltation, His glory, His life, His joys, His power, and many other things which mortal apprehension cannot receive, and language formed by mortal lips cannot express, because beyond human capabilities. All belong to the realm of faith and the spiritual. All is according to God's purpose in Christ. To enter into the truth of union with Christ there must be the conscious knowledge of three things. (1) A clear knowledge that all distance between God and the believer has come to an end ; and justification that is unchangeable fully realized; (2) That in the death of Christ, the believer has been cut off as to the body of the flesh and buried with Him; thus ending his status in the flesh ;

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(3) From a state of death as regards our offences, and the uncircumcision of the flesh, God has made us alive together with Christ having forgiven us all offences, as well as sins (Rom. v. 1, 2 ; viii. 35 ; Col 2-9 ; Col. ii. 13 ; Eph. ii. 5). It is this phrase, "make alive together with"—(suzoopoieo, from sun — together with, and zooboieo—make alive, only found in Col. ii. 13 and Eph. ii. 5), which form the key-word of the mystery and of union with Christ where He is. Nowhere else do we find such a word in its fullness as to real union with the Head in glory. In each place it is when we were dead as regards the offences, or trespasses — (paraptoma — from para — beside, and ptoma —to fall, hence trespass, offence, fault) that we have been made alive together with Him. In Eph. ii. 1, we have both paraptomasin — offences, and amartiais —sins, but in verse v. it is the offences. It is not sin which has been condemned and put away once for all, but the fruit of it that has been forgiven when God makes us alive together with Christ. It is God who operates in making us alive, so that we have real life in union with Christ on high; in fact He Himself is our life (Col. iii. 4) and as members of His Body we derive our sustenance from Him The Head through joints and bands (Eph. iv. 15, 16; Col. ii. 19). Seeing that Christ is our life, and that He is in the glory, the main thing for us is to enjoy Him where He is. It is evident that if we are to enjoy Him in the place where He is, we must know the character of the place, but we cannot have the character of a place we never have been in without life in union with The One who is there. We must enter into the atmosphere of the scene where He is, then we shall be able to enjoy something of His fullness. It is there, and there only we can grow into His image. This body of The Christ, as formed by the power of God according to His eternal purpose, is composed of persons united to Christ the Head as real members, and to one another as having the same life. In Ephesians, we are made alive, then raised, because the same power which put Christ where He is, is to usward who believe (Eph. i. 19). In Colossians, we are seen as having been cut off and buried with Him, and out of that state we are raised together with Him through the faith of the operation of God, Who hath raised Him from the dead (Col. ii. 11, 12). In both cases it is when we were dead as regards our offences that we have been made alive. In Eph. i. 7 it is offences, but in Col. i. 14 it is sins, both being connected with redemption and forgiveness through His blood. This difference is interesting. In Ephesians it comes after being accepted in The Beloved, hence offences; but in Colossians it comes after being delivered from the authority of darkness, hence sins.

In connection with this, it is helpful to notice four words found in these two epistles. In Eph. iv. 22-24, we are exhorted to "put"off concerning the old man which corrupts itsef accordingly the deceitful lusts; and be renewed —(smaneos — from an a— again, and neos — young, fresh) in the spirit of your mind; and that ye put on the new man — (from kainos — new, i.e., brand new,

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and anthropon — man) — which after God is created in righteousness and holiness of and truth." In Col. iii 9-10 the order is reversed; we pass out from under the old man, and have put on the new — (neos — young, fresh,) which is renewed — (anakainos — from ana — again, and kainos — brand new) into full knowledge (epignosis. same word as in chap. ii. 2) — after The Image of Him who created him. The renewed of Ephesians connects itself with the new of Colossians, while the renewed of Colossians connects itself with the new man of Ephesians. In both passages we have the word ktizo — create, which is important to notice. In Ephesians it is the renewing, or starting again, of the spirit of the mind, while in Colossians it is the nursing upward of the new image through a fuller knowledge of Him who created it — the image of Christ. All the virtues connected with The Head, such as love, goodness, righteousness, truth, meekness, lowliness, forbearance, are the result of this renewing and of union in life. To live as members of His Body demands the greatest humility; to having the mind of a little child, so as to be very receptive of anything from God. We have to be very forbearing toward all, in meekness seeking to lead others into the light of this wonderful truth of union with Christ in His exaltation and glory. Many are being warned against this teaching, as it is said to lead to spiritual pride, when in fact it leads to the very opposite. Satan will do anything to hinder the testimony as to union with Christ in glory. In Eden his aim was to instill pride and so cause the fall. Now he has changed his tactics and is trying to prevent Christ being seen members on-earth, by warning them against this truth: creature can never be puffed up in the presence of God (Job xlii. 5, 66; Isa. vi. 5, etc.). Satan is exasperated to the utmost at any success in expressing The Exalted Son of God in the very place where man, led by Satan, had rejected Him. To oppose this is his chief aim. He will bring against us all his power to displace us from our heavenly ground. At every step of our way we shall find some hidden snare awaiting us. Because of this, we need the whole armour of God, so as to wage continual warfare against principalities, against authorities, against the world-rulers of the darkness of' this age, and against wicked spirits in the heavenlies, who will seek to prevent us retaining our inheritance in Christ where He is (Eph. vi. 12). It is important to notice that our warfare is in the realm of spirit, where the powers of darkness are using all-their influence to overcome faith in God and His Word, as to our inheritance. Their efforts are toward making those who are beginning to realize something of what union is, to yield ground, so as to make them give heed to the teaching of demons, hence the warning of 1 Tim. iv. 1-3. The wiles, or artifices, and darts of Satan can only be met by the shield of faith; and his strongholds attacked by the sword of The Spirit which is The Word of God. We must be continually in prayer and supplication in spirit, so as to have the needed grace and power to carry on this spiritual warfare.

It is worthy of attention to notice that the armour of Eph. vi is almost

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balanced by 2 Tim. ii. 22, where we have "righteousness, faith, charity and peace," thus showing its practical effect on our manner of life. All goes to show how necessary it is to have the spirit of the mind renewed, so as to enable us to "try the things that differ" (Phil. i. 10). What Paul experienced when taken away into the third heaven had an immense influence over his whole being; so will the knowledge of what he saw and heard in that place influence us, if we will but believe what he has written, and become imitators of him, even as he was of Christ. Having the eyes of our minds enlightened, we see something of the glory of Christ, so are conscious of possessing in Him what no human wisdom can explain. Because of this we are able to bear isolation and suffer persecution, even to death if it needs be, knowing that we have, before us a special resurrection — the out-resurrection, the one out from among the dead (Phil. iii. 11) which gives us the transcendent privilege of departing and being with Christ (Phil, i. 23). But if we live till the completion of the Mystery, we have the unique expectation of being called on high by having this body of humiliation changed and fashioned like unto His body of glory and so being with Him (Phil, iii, 14, 20, 21); afterwards of being manifested with Him in the day of His manifestation in glory (Col. iii. 4). Or, as another has put it — "For those who fall asleep the out-resurrection out from among dead will be the path of entrance. For those who shall be living upon the earth at the time there will be given the calling on high. Either of these roads leads to the same glorious consummation — transformation into conformity with the body of His glory." And again, "Some though they may fall asleep, will have an exanastasis, an out and prior resurrection, and others by a heavenward call will reach the glorious land." This out-resurrection was what Paul desired to arrive at, and it can be ours if we have the same desire, and will imitate him in his life.

It is contended that this was only what Paul expected, and that he had not arrived at it. No doubt he had not when he wrote these words, but when the time of his departure arrives, as we read in 2 Tim. iv. 6-8, there is no uncertainty about it. If, as we are told, it was only for himself, then language such as: —"These things, which ye have both learned, and received, and heard, and seen in me, do: and The God of peace shall be with you" (Phil, iv 9) will have no meaning for any of us. (See also Phil, iii 17; Il Tim. i 16; 1 Cor. iv. 16; xi 1, etc.). Of what use is his teaching as to this out-resurrection if it was meant only for himself. The crown of righteousness of 2 Tim. iv. 8, we are told, was not only for himself, but was also for all them that love His appearing. This is of all importance, as showing it is not a matter of attainment, but of fidelity to Him Who called us, according to His own purpose and grace which was given us in Christ Jesus before the ages of time (2 Tim. i. 9). To be with Christ on high is the prize set before us, and to reach Him we must press forward, "forgetting those things which are behind and reaching forth unto those things which are

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before, I press toward the mark for the prize of the high, or above, calling of God in Christ Jesus" (Phil. iii. 13, 14). This can only be done in the power of a life outside this world, "For our conversation, or manner of life, is in the heavens …" (Phil. iii. 20), so all must be in accord with that place. Let us seek to walk worthy of our calling. It may mean isolation and opposition from other Christians who do not understand this truth, but who ever was true to God without suffering for it? (Acts xiii. 50; 2 Tim. iii. 12). The power that raised up Christ from among the dead is to usward who believe; it works in us, and enables us to surmount the many difficulties of our path; it also enables us to comprehend a great deal of the love of Christ which passeth knowledge, in order that we might be filled with all The Fullness of God (Eph. iii. 19, 20). What this fullness is can in some measure be gathered from the fact that Christ is The One Who fills all the breathes that have been made by man through sin, and his departure from God. He is all in all. When we are occupied with Christ, we are elevated above our surroundings and become entranced with the surpassingness of His riches and glory and grace. God having put us in a position of perfect blessing in Christ, we are able from that position to judge everything that is contrary to it. This is real liberty. It is of the deepest importance to apprehend that union cannot be enjoyed if there is any moral discrepancy between the believer and Christ, for there can be no sense of union until everything has been settled with God. Everything which could cause a distance between us and The Lord must be removed by Himself; and The Holy Spirit must be ungrieved (Eph, iv. 30) before union can be enjoyed as a reality. Fidelity to Him who was rejected in this scene is what He looks for in those who are members of His Body; part of Himself. We enter into it individually, but it is the common right of all the members of His body. Each has the power to appropriate this wonderful truth, but everyone does pot use it. Our greatest lack is that our affection is not strong enough to draw us to Him where He is; for if it were, we would soar away in spirit and reach the object of our love. The whole range of blessing that has been conferred upon Christ is ours; we must go in by faith and possess it, and it is only as we do this we can yield real worship in spirit to God for all His matchless grace to us. United to Christ in heaven and having life in Him, each member of His body while here on earth is called upon to express in this scene of His rejection, the greatness and beauty of His grace, the depth of His love, and the glory of His exaltation. This is more than enough to stir our hearts and to fill us with the radiance of heavenly beauty and with joy unspeakable. It sets our minds upon things above, so that we have in the sense of belonging to that place, and "filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to The Lord; giving thanks always for all things unto God and The Father in the name of our Lord Jesus Christ" (Eph. v. 18-20).

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With this knowledge of union with Christ, it will be our delight and joy to be descriptive of the Head; and to cherish entire devotedness to His blessed Person, laying aside every hindrance so as to become more thoroughly expressive of Himself in the circumstances in which He has placed each one of us.

May the Excellency of the knowledge of a glorified Christ keep us! May His presence in the glory so attract our hearts to that place that we may be in practical possession, and dwell in that bright scene with which we are connected; then our life on earth will be bright and joyful, for it will be a reflection of Himself through the members of His Body. The Lord grant we may come to know more and more of the blessedness and joy of becoming nothing and desiring nothing but the praise and glory of our exalted Head.

He who sees the goal before him.

Presses onward day by day,

With the prize on high resplendent

Showing its celestial ray.

Nearer, clearer looms the Image

Faith descries in glory bright,

'Tis the One who fills the vision,

As the gloom gives place to light.

When we reach that scene of glory,

And we see The Saviour's face.

Neither crown nor heavenly honour.

Can replace His love and grace.

Seeing Him in all His beauty

Satisfies each longing heart;

All, the trials are forgotten

When with Him we have our part.

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QUESTION: If Timothy was old enough to join and accompany Paul in

evangelistic work according to Acts 16:1-3, why should Paul, many

years later, state (A. D. 64): "Let no man despise thy youth" (1 Tim.

4:12). It seems quite clear that Timothy was about 32 or 33 years of

age — how then could he be called "A Youth"?

ANSWER: That Timothy might be regarded as a "youth" would not he

inconsistent or out of order with the standards of his day. The Roman

division of a man's age was as follows:

Childhood—1 year to 17 years.

Youth—17 yean to 46 years.

Old Age—46 years to end of life.

According to this standard, Timothy at 32 years of age was still a "youth" while Paul in Philemon 9 could speak of himself as "Paul, the aged." (R. A. H.)

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Through the Fog

THE ANSWER:

We shall try to answer this question by offering a brief summary of events leading up to the Marriage of The Lamb.

According to Jer. 31:32 JEHOVAH was married to Israel. Israel became false to the relationship. The result was a condition described in Hosea. The relationship was severed, but there was the promise of a new relationship to be formed. Cp. Hos. 2:19, 20.

THE FAITHFUL REMNANT SAVED OUT OF ISRAEL will form the Bride. Leading up to Rev. 19:7-9 we have: PRESENTATION; then FORMATION AND COMPLETION.

In John 1:29, 36, 37 The Lamb is PRESENTED to Israel, The Nation, Those who acknowledged, believed, and received Him became part of the Bride. The FORMATION continued on to the time revealed in Acts 28:28, 29.

The FORMATION of the Bride will be brought to COMPLETION after The Church, which is the BODY, has ascended to. the Glory,

This brings us up to Rev. 19:7 When the READINESS of the Bride is announced. Following this announcement the INVITATION to the Wedding is extended.

The next event will be the coming of The Son of man with power and great glory. Cp. Matt, 24:30 and Rev. 19:11-20:2. At this time all Israel will be saved. Cp. Rom. 11:26; all opposition de-stroyed; Satan bound.

Following the binding of Satan, the Righteous Saints will be raised (FORMER RESURRECTION). Cp. Rev. 20:4, 5.

Then will take place the Marriage of The Lamb (lit. Lamb of youth). It will be a new and tender relation as that of youth. This is characteristic of RESURRECTION.

Then a thousand years of blessedness will follow.

Afterward: The Great White Throne Judgment Then will follow the new heaven and the new earth. Rev. 21:1.

The REVELATION of the wife of the "Lamb of youth" will be made in relation to the new order of things. Cp. Rev. 21:9.

While this Marriage Relationship is realized and continued for earthly blessing, The Church which is His BODY will be united to the HEAD in the Heavenly Glory. Cp. Col, 3:4. In this text the word "appear" should read "be manifested."

H.N.B,

Here it was to remain an "IF" until either its prosperity or lack of prosperity settled the issue. Had this noted lawyer really considered the many things of his own day he would be compelled to conclude that, no matter how despicable, they were of God because they prospered. He did cite two cases to support his position, but there were many other cases that would disprove his theory.'

But why the IF? Am I as a Christian to rest all such matters on an IF? Is it not possible to know? Is there no better authority than the fact that a thing prospers? Evil prospers.

4—THE ATTITUDE AND ACTION OF THE APOSTLES.

This is another clear proof that the advice of Dr. Gamaliel was not so sound and wholesome as some would have us believe. Note verse 41. "They departed . . . rejoicing." What over?

Surely not that they had been the beneficiaries of a bit of wise advice. No! But that they were counted worthy to SUFFER.

"But," some one says, "was it not due to this advice that their lives were spared?" It was not. God needs no such help. The Apostles were in the hands of The Lord. This they fully recognized. Cp. Acts 4:19 and 5:29. Do you think they returned thanks unto Gamaliel? God permitted the philosophy to possess an effect, but He did not need it.

5—THE ONLY TRUE POSITION FOR A BELIEVER.

It must be strictly Scriptural. In all matters involving Christ, faith, life, and action it becomes a question of:

WHAT SAITH THE LORD?

Cp. 1 John 4:1: "Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world."

The word "try" is literally: TEST, PROVE. This is done by The Word of God, the only infallible rule of faith and practice.

We are now in the Dispensation of God's Sovereign Grace. Satan is taking every advantage of the time. Judgment is with-held. Every "-ist" and "-ism" and cult under the sun is having its greatest time of prosperity,—all prospering as never before. Are we therefore to conclude that they are of God?

Whenever or wherever you find a Religious movement holding forth and rejoicing in the philosophy of Gamaliel, you may rest assured it cannot stand the searchlight of God's Word. When the advice of an unbeliever is warmly welcomed by those who are classed as believers, we may know that the so-called believers are not resting supremely in The Scriptures.

HOWARD NATHANAEL BUNCE, Ph. D.

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