Hence, the doctrine of the resurrection of the dead, from its first announcement in the Scriptures, has called for the strongest faith on the part of believers and has excited the general resentment of unbelievers, who seem to find it easier to believe anything else respecting the dead.

Tradition has it that Stephen’s ability as a speaker (verses 9,10) brought him into special prominence and that as a religious logician he met with the learned men of his time, amongst whom it is said Saul of Tarsus was one. The Jews, while in a general sense one in religious matters, were nevertheless broken up into various little cliques and schools of thought, much after the manner of the denominations of Christendom today. The classes here mentioned as disputants with Stephen are supposed to have represented the advanced philosophies of that day, combined with Judaism; but all of their philosophy could not cope with the wisdom and spirit of the truth which were with Stephen. Naturally this led wicked hearts to envy, malice and hatred; for those who are not above all things lovers of the truth are always moved to more or less hatred when successfully opposed by the truth.

After a quick review of the scriptures quoted above. We will give our reasoning: First is that Elijah did not go to heaven. He is part of what we call the Ancient Worthies, a class of Godly men or women, who followed after God. John the Baptist being the last of this group. Jesus opened up a “new and living way.” which by implication of that statement it was not opened up before his death, therefore none had the opportunity of entering in. We are told two things in the scriptures quoted above, 1) King David, a man after God’s own heart, was still in his tomb, he hadn’t gone anywhere in the hundreds of years that had elapsed. 2) we are told that who ever is least in the Kingdom of Heaven was greater than John the Baptist, meaning John was not of the Kingdom of Heaven.

We confess that it is a great bargain— such exceeding riches and glory for a price so mean as to be unworthy to be compared with it; and yet shall we, like Ananias and Sapphira, be found endeavoring to keep back part of the price?

One of the lessons to be learned in the School of Christ is that a “man’s life consisteth not in the abundance of the things which he possesseth”—food and raiment, etc.— but that his life, in the fullest, highest, grandest sense, is dependent upon his complete submission to the Divine will. Careful attention to every word that proceedeth out of the mouth of God, to every admonition, every encouragement, every promise, is necessary to the development of those whom God is now calling to eternal life as joint-heirs with His Son in the Kingdom. Let us, then, more and more, as the disciples of the Lord Jesus, keep in memory the words of the text, and act upon them.

In trying to understand the various sacrifices which the Lord instituted there is the very common mistake of failing to note that the Jewish code respecting sacrifices divided them (1) into sacrifices for two distinct classes,—the Levites (the High priest’s household), and all Israel (the general congregation excepting the Levites); and (2) into sacrifices of two distinct times; viz., those of the Day of Atonement, and those of the year following the Day of Atonement. This is the key to the understanding of the types of Leviticus, and without it no one can obtain clear or consistent views.

Our text applies now, primarily. It will apply in the Millennial Age, gradually, as men shall come to a knowledge of the Truth. The Jews will be transferred as a nation from the Law Covenant to the New Covenant. God kept them bound up under the Law especially to that end, that they might be transferred in due time. But as for other people, they will be obliged to accept the great Mediator; and thus from the moment they accept Christ the provisions of the New Covenant will cover them. But upon those who do not accept God’s arrangements the wrath of God will still abide.