Savior's kingdom in the earth, many believed on him, and died in his cause, in the faith of Christ. These were the dead in Christ who were to rise first, or have part in the first resurrection. This view is sustained by learned critics who admit that the Greek preposition en rendered in would be properly rendered "on account of." The meaning of the apostle would then be apparent to the English reader; "the dead, on account of Christ," shall rise first; that is, those who had been put to death on account of Christ, or, because of their faith in his teachings, and fidelity to his cause. Wakefield renders it thus: "They who have died in the cause of Christ." Those who had thus suffered and died on account of the truth were to rise first. No ref erence is here made to the immortal resurrection, but those who had been put to death for believing in Christ, were to be first enthroned in the hearts of believers-none would be before them they them—they should be first exalted and raised in the affections of the people, something as Washington and his compatriots are enthroned and elevated, before all others, in the hearts of the American people. So those who had died in the cause of Christ, were to be first in the hearts and affections of all Christian believers. They were to be honored and exalted first of all; none should go before them. Those who remained and suffered for the truth should not be before them who had died on account of Christ. Our fathers who fought the battles of the Revolution, and shed their blood in defence of hu

man rights and American liberties, are first exalted and elevated and raised in the affections of Americans, they rise above all others for their self-sacrificing spirit and lofty patriotism. Those who have died on battle fields since, are not before those who first poured out their blood for their country's freedom. In a similar sense are those who first died in the cause of Christ, elevated and raised in the affections of all Christians. Paul says that he spake this by the word of the Lord: that is, Christ had told his followers that they should sit on thrones of judgment. They were to reign with him, and be regarded as authoritative teachers. In this regard, they should be honored before all, and rise above all. Those living at the coming of Christ in his kingdom, should not be before them in this respect.

This language is not to be understood literally; Christ did not come literally in the clouds, and, of course, there was no literal throne on which the saints were to sit in judgment, but the language, so highly figurative, indicates simply the authority of their instructions. Christ is said to come with a shout, with the voice of the archangel and the trump of God, which means, that he would come with power and authority and great glory, to estabish his kingdom. He should be recognized as a divine Teacher sent from God, and his truth arouse a slumbering world, like the voice of the archangel. When Christ is represented as coming with power and great glory, (Matt. xxiv.) reference is made to

the wonderful success which should be given to his

cause.

In the figurative language before us, Paul designed to express a similar idea. And when he speaks of some who should be caught up to meet the Lord in the air, he refers to the triumph of the truth, the eminent success which should attend the Savior's kingdom, and the rest and deliverance from persecution which should be enjoyed by those who remain faithful and endure unto the end. The gospel should be successfully proclaimed, the word of God would run and have free course, and be glorified, and converts multiplied to the faith of the Lord Jesus. This thought was designed to impart peace and comfort, hence the apostle adds: "Therefore comfort one another with these words." Paul designed, therefore, by these words to teach a comforting sentiment, which presupposes that he had no reference to the terrible retributions of eternity which are taught in human creeds, when Christ shall come to reward the righteous and punish the wicked. Had he entertained any such sentiment, there would be no comfort in the words. The views to which we have given expression, are both rational and comforting.

D

WRESTING THE SCRIPTURES.

แ "As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction." 2 PETER iii. 16.

And

A careful perusal of the context will aid us essentially in reaching the primary meaning of this portion of Scripture. Peter was exhorting the brethren to perseverance, so that they should not swerve from the truth and return to the beggarly elements of Judaism and perish in the approaching desolation about to come upon the house of Israel. This epistle was written a short time previous to the second destruction of the Jewish nation. at the time the apostle penned these words, there was great commotion in the land, wars and rumors of wars, which were among the signs that should precede the downfall of that nation. And in foretelling the severe national calamities to come upon that sinful race, Jesus instructed his disciples, among whom was the author of the text, as follows: "And when ye shall see Jesusalem compassed with armies, then know that the desolation

thereof is nigh." Luke xxi. 20. In this connection, we should bear in mind the reason which Peter assigns for writing his epistle, namely, to stir up the minds of the brethren by way of remembrance, that they might not forget the words of the prophets and apostles of our Lord. (2 Peter iii. 2.) Peter speaks of a class of scoffers who would sneeringly and deridingly say of Christ, "Where is the promise of his coming?" (See verse 4.) Such would be suddenly swept away as were the antediluvians by the judgment of God. The Savior, speaking of the overthrow of the Jewish nation, makes use of the same illustration - (Matt. xxiv. 38,)—and adds, (verse 42,) "Watch, therefore, for ye know not what hour your Lord doth come." He also speaks of his coming as a thief in the night, that is, unexpectedly as a thief. Peter, having learned this of the Master, naturally employs the same similitude, and predicts those national judgments under the highly figurative language of "the heavens passing away with a great noise and the elements melting with fervent heat." Jesus referred to the same fearful events by saying that the "stars shall fall from heaven and the powers of the heavens shall be shaken." Matt. xxiv. 29; 2 Peter iii. 10.

After Peter had predicted the passing away of the old heavens and old earth, by which he designed to represent the passing away of the old Jewish economy, with its forms and ceremonies; he speaks of the new heavens and new earth wherein dwelleth righteousness, that is, the new and better cove