Chapter 13

1 Subjection, and many other duties, we owe to the magistrates. 8 Love is the fulfilling of the law. 11 Gluttony and drunkenness, and the works of darkness, are out of season in the time of the gospel.

1. Every soul. That is, every person (see on Rom. 2:9; cf. on Ps. 16:10).

Be subject. Gr. hupotassoµ, “to submit oneself.”“to be in subjection,” “to obey.”

The higher powers. Literally, “authorities that have themselves over,” meaning “those who are set in authority over others.” See 1 Peter 2:13; cf. Luke 12:11; Titus 3:1 Throughout this section the word translated “power” (exousia) means “authority,” that is, power to rule or govern. It is to be distinguished from dunamis, also frequently translated “power” (see Rom. 1:16, 20; 1 Cor. 1:18), which means “strength,” “force,” “power [or “ability”] to perform.”

No power but of God. That is, no human authority exists except by God’s permission and under His control. The OT often asserts that God sets up one and puts down another (see on Dan. 4:17; cf. ch. 2:21; 4:25, 34, 35).

The powers that be. Or, “the existing authorities.”

Ordained of God. The Greek words in vs. 1, 2 that are translated “be subject,” “ordained,” “resisteth” (the first occurrence), and “ordinance” are all built on the same root tassoµ, “to order,” “to arrange,” “to set.” This gives an antithetical force to the passage that cannot be fully represented in English.

Paul does not imply in these verses that God always approves the conduct of civil governments. Nor does Paul mean that it is the Christian’s duty always to submit to them. The requirements of government may at times be contrary to the law of God, and under such circumstances the Christian is “to obey God rather than men” (Acts 4:19; 5:29). Paul’s point is that the ruling power of human governments is entrusted to men by God, according to His own purposes for man’s welfare. Their continuance in power, or their fall from authority, is in His hands. Therefore, the Christian will support the authority of the existing state. He will not presume to take it into his own hands to resist or to depose “the powers that be.”

Such instruction was especially needful in Paul’s day, for at that time the Jews were in a turbulent mood and had already stirred up rebellion in various parts of the Roman Empire. For Christians to reveal a similarly unsubmissive spirit would have been to incur the same displeasure that was beginning to fall upon the Jews. It would also have resulted in their forfeiting the protection of the Roman state, which had often been a blessing to the early Christians, as Paul could testify from his own experience (see Acts 22:24–30). Furthermore, it would have brought reproach upon the Christian church and its message of peace and brotherly love. Therefore, Paul elsewhere urges believers to pray for those in authority (1 Tim. 2:1, 2) and to obey them (Titus 3:1). Likewise Peter commands Christians to submit “to every ordinance of man for the Lord’s sake” (1 Peter 2:13–17).

2. Resisteth the power. Literally, “lines himself up against the authority,” “sets himself in array against the authority.”

Ordinance. Gr. diatageµ, literally, “that which is ordered,” “that which is set.” The only the NT occurrence of this word is in Acts 7:53, where it is translated “disposition.” Paul’s meaning might be rendered literally, “he sets himself against that which is divinely set.”

Damnation. Gr. krima, “condemnation,” “judgment” (see ch. 2:2; 5:16; 11:33). Paul here refers to the sentence passed by the ruling authorities, as God’s ministers in this world (ch. 13:4), upon those who resist. Since disobeying “the powers that be” is resisting the ordinance of God, the penalty that the authorities execute represents also the judgment and wrath of God upon the rebellious citizen.

3. Not a terror. In general, rulers are not to be dreaded except when wrong is done. In actuality, of course, not all rulers belong to this class, for many of them have persecuted the good; for example, Nero, the Roman emperor at the time Paul wrote this epistle, who was later responsible for Paul’s martyrdom. Nevertheless, it is generally true that those who are virtuous have nothing to fear from civil authorities. Governments as such are not a terror to good works. On the contrary, they exist for a beneficent purpose, and generally speaking it is to the Christian’s advantage to submit to their requirements (see 1 Tim. 2:1, 2).

Wilt thou? Gr. theloµ, “to wish,” “to will.” The Christian who wishes to have no dread of the civil government should practice doing what is right, and then he will be commended for his good conduct (cf. 1 Peter 2:14, 15).

Of the same. Literally, “from it,” meaning “from the ruling authority.”

4. For. This introduces the reason for the previous declaration. Since the state exists as a servant of God for a good purpose, the Christian has no cause to fear its authority if he leads a peaceable life. Here again Paul is expressing a general truth, not tarrying to qualify his statement with specific exceptions.

He. Or, “it,” referring to “the power,” “the authority,” in v. 3.

Minister. Gr. diakonos, “servant” (see ch. 15:8; 16:1). Diakonos is also the word used to describe the office of the deacon (1 Tim. 3:8, 12).

To thee. That is, for your advantage, in your interest.

For good. That is, to promote good. This is the true reason for the existence of civil government, as the servant and representative of God.

The sword. The symbol of the ruler’s authority to inflict punishment.

A revenger. Gr. ekdikos, “an avenger.” The only other NT occurrence of this word is in 1 Thess. 4:6. In the Greek papyri this term is generally used for “a legal representative.”

To execute wrath. Literally, “for wrath.” As “the minister of God” the state is to inflict punishment on evildoers (cf. v. 2; ch. 12:19).

5. Wherefore. This refers to the preceding four verses, in which Paul has presented the reasons for obedience.

For wrath. Literally, “on account of the wrath.” Since the civil authorities exist by divine appointment, the Christian must obey, not only because he wants to avoid punishment, but because it is right to obey. The only exception is when the law of the state conflicts with the law of God.

6. Pay ye tribute. Better, “you pay tribute.” The Greek may be translated either way. The context suggests that this is not a command but a statement of fact. Evidently the early Christians regarded it as a matter of principle to pay taxes, perhaps in obedience to the teaching of Christ (Luke 20:20–25), as reflected in Rom. 13:7. By thus supporting the civil government with their tribute, the Christians were acknowledging that they owed obedience to the state as ordained of God “for the punishment of evildoers, and for the praise of them that do well” (1 Peter 2:14).

Ministers. Gr. leitourgoi, “servants,” “public servants,” the source of our English word “liturgy.” This is not the same word that is translated “minister” in v. 4 (see comment there). Both words are used of secular services, but this term is also specially applied to priestly ministry (see Rom. 15:16; Heb. 8:2). By the use of this term Paul may be emphasizing the propriety and necessity of obedience to civil powers by investing them with a certain sacredness of character as “God’s public servants.”

Attending continually. Or, “persevering.” The word thus rendered is translated “continuing instant” in ch. 12:12.

This very thing. That is, the service of God described in vs. 3, 4.

7. Therefore. Textual evidence attests (cf. p. 10) the omission of this word. Some commentators regard this verse as the conclusion to Paul’s argument regarding the duty of Christians to obey the state. In this case “all” is understood as referring to those in authority. Other commentators, however, interpret this verse as a statement of the broad principle that applies to both the preceding and the following sections. In this case “all” refers to all men, and Paul’s maxim is, “Pay all men their dues.”

Tribute. Gr. phoros, “tax,” “duty.” The meaning “rent” is found in the papyri. Compare Luke 20:22.

Custom. Gr. telos (see on Matt. 17:25).

Fear. Gr. phobos, here meaning the respect with which one in authority should be held, not fear in the sense of dread and terror. Compare 1 Peter 2:18; 3:2.

Honour. Compare 1 Peter 2:17. In Paul’s time the agents of the Roman government who were empowered to collect taxes and customs were, to the Jews at least, the object of popular hatred and contempt. Therefore, Paul’s counsel to the believers in Rome that they should not only submit to taxation but also give due honor and respect to their rulers was in striking contrast with the growing sentiment of rebellion that was being stirred up by fanatical Jews and that was soon to bring destruction upon their nation (see Josephus War ii. 13. 4–7 [258–270]).

8. Owe no man any thing. The Christian is to pay all he owes, but there is one debt he can never fully meet, namely, the debt of love to his fellow men.

Love one another. Mutual love is an infinite obligation. It is a debt that one should ever be seeking to discharge but that will never be fully paid so long as there remains an opportunity for doing good to one’s fellow men.

Loveth another. Literally, “loveth the other.” Hence the translation “his neighbor” (RSV).

Hath fulfilled. He who loves his fellow men has carried out the intent and purpose of the law. All the commandments of God are based upon the one principle of love (Matt. 22:34–40; cf. Rom. 13:9). Therefore, His law cannot be perfectly obeyed by mere outward conformity to the letter. True obedience is a matter of the heart and of the spirit (cf. Rom. 2:28, 29). Not external compliance but heartfelt love is the fulfillment of the law (ch. 13:10). This fundamental truth the Jews had been slow to believe and practice, despite the clear teachings of Moses on the subject (see Lev. 19:18, 34; Deut. 6:5; 10:12). They turned God’s law of love into a rigid and loveless code of legal requirements. They were quick to tithe even the mint and anise and cummin, but passed over the weightier matters of the law, faith, judgment, mercy, and the love of God (Matt. 23:23; Luke 11:42). Therefore Jesus sought to reveal once again the true purpose of His Father’s commandments. He taught that all the commands are summed up in love (Matt. 22:37–40; Mark 12:29–34; Luke 10:27, 28), and that the distinguishing mark of an obedient disciple is love for his fellow men (John 13:34, 35).

The law. Literally, “law” (see on ch. 2:12). Although his references to particular commands is the Decalogue (ch. 13:9) indicate that Paul has that law especially in mind, the absence of the article “the” with “law” suggests that he may be speaking of “law” as a principle. As sin is disobedience to law, or lawlessness (see on 1 John 3:4), so on the contrary love is, literally, “the fulfillment of law” (Rom. 13:10).

9. For this. That is, the commandments that Paul now cites. He who loves his neighbor will not steal from him or take his life or covet his goods or bear false witness concerning him or commit adultery with his wife.

Bear false witness. Textual evidence favors (cf. p. 10) the omission here of this command. It may have been added by a copyist in order to make the familiar list of the second table of the commandments more complete. However, that Paul was evidently making no attempt at completeness is indicated by his words, “and if there be any other commandment.” The order of the commandments differs from that of Ex. 20:13–15, the seventh being placed before the sixth. The same arrangement appears in Mark 10:19; Luke 18:20; James 2:11. The regular order is found in Matt. 19:18. Paul was probably following the order in a manuscript of the LXX. The order he follows is that of the Codex Vaticanus in Deut. 5:17. In Ex. 20:13–15 the same manuscript places the seventh commandment first in the series of the last five, then the eight, then the sixth.

Briefly comprehended. Gr. anakephalaiooµ, “to sum up.”

Thou shalt love. The quotation is from Lev. 19:18 (see comment there).

10. Love worketh. See on 1 Cor. 13:4–6.

Fulfilling. Gr. pleµroµma, “fulfillment,” “filing up” (cf. v. 8).

The law. Literally, “law” (see on v. 8).

11. And that. Literally, “and this.” The expression recalls the preceding injunction to owe nothing but love, which is itself the summary of the Christian duties prescribed in chs. 12; 13. As an urgent motive for the fulfillment of these duties, Paul now appeals to what has always been one of the strongest incentives to Christian living—the belief in the nearness of the second coming of Christ (cf. 1 Cor. 7:29; Heb. 10:25, 37; 1 Peter 4:7).

Time. Gr. kairos. This term does not apply to time in general but to a definite, measured, or fixed time, or to a critical period or season (see on Mark 1:15; cf. 1 Cor. 7:29; Rev. 1:3). The believers in Rome could not but be aware of the critical time in which they lived. Hence Paul urges them to shake off all lukewarmness and indolence, to put a stop to self-indulgence, and to put “on the Lord Jesus Christ.”

Now it is high time. Gr. hoµra eµdeµ, “the hour is already” (cf. Matt. 24:44; 25:13).

To awake. Literally, “for us to awake.” Important textual evidence (cf. p. 10) may be cited for the reading “for you to awake.”

Sleep. The preparation needed for the great day of God demands of Christians a wakeful vigilance. Compare the parable of the Ten Virgins, who “all slumbered and slept” (Matt. 25:5; cf. 1 Thess. 5:6).

Salvation nearer. By “salvation” Paul evidently means the coming of Christ in power and glory, and all that the has already described as taking place at that time: “the manifestation of the sons of God” (ch. 8:19), “the redemption of our body” (v. 23), and the deliverance of nature “from the bondage of corruption into the glorious liberty of the children of God” (v. 21).

We believed. That is, we first believed. The tense of this verb in the Greek points back to the first acceptance of the Christian faith (cf. Acts 19:2; 1 Cor. 3:5; 15:2). The constant expectation of the coming of the Lord is the attitude of mind that Christ Himself enjoined in His repeated warnings (see Matt. 24). This expectation had from the first been qualified by the caution, “of that day and hour knoweth no man” (Matt. 24:36), and Paul was not unmindful of this caution (see 1 Thess. 5:1, 2; 2 Thess. 2:1, 2). Nevertheless, his anticipation of that great day was none the less vivid (see 1 Thess. 4:15, 17; 1 Cor. 15:51, 52). Other NT writers shared the same mood (see 1 Peter 4:7; 2 Peter 3; 1 John 2:18; Rev. 22:12, 20; cf. Ev 695; AA 265).

The fact that time has continued longer than was expected does not mean that the word of God has failed. There is a work to be done and there are conditions to be met before Christ can come (see Ev 694–697). In the meantime, for the individual believer, a continuing and vital sense of the shortness of time and the imminence of the return of Christ is an indispensable motivation to complete the necessary work and meet the required conditions. For it remains ever true that for those who sleep in lukewarm self-indulgence the day of the Lord will come as a thief in the night, and “they shall not escape” (1 Thess. 5:3).

12. Night. Having compared the present spiritual condition of his readers to “sleep,” Paul continues the figure by contrasting the present life with that which is to come, as night with day (cf. Heb. 10:25).

Cast off. Gr. apotitheµmi, “to throw aside,” “to put off from oneself.” This word is used a number of times in the NT to describe the putting aside of evil habits (see Eph. 4:22, 25; Col. 3:8; Heb. 12:1; James 1:21; 1 Peter 2:1).

Works of darkness. Represented here as clothing that must be taken off. In their place the Christian is to put on the armor of truth and righteousness, that he may be ready for the light of the day of Christ’s appearing.

Armour. Gr. hopla, “arms,” or “weapons.” Hopla is translated “weapons” in John 18:3; 2 Cor. 10:4, and “instruments” in Rom. 6:13. Compare Paul’s description of the Christian’s armor in Eph. 6:11–18.

Of light. The “armour of light” is so designated to contrast it with the “works of darkness.” Christians are called “out of darkness into his marvellous light” (1 Peter 2:9). They are called “children of light” (1 Thess. 5:5) and consequently fight the spiritual battle with weapons of light.

13. Let us walk. That is, let us live, let us conduct ourselves.

Honestly. Gr. euscheµmonoµs, literally, “in good fashion,” hence, “gracefully,” “becomingly,” “honorably.” The English word “honest” originally meant “honorable.” Compare Wyclif’s translation of 1 Cor. 12:23, “and vpon those members of the body which we thinke moste vnhonest, put we more honestie on.” Compare Rom. 12:17, where “things honest” means “things honorable and good.” The word occurs also in 1 Cor. 14:40 and 1 Thess. 4:12, where it is translated, respectively, “decently,” “honestly.”

As in the day. Evil men seek to hide their deeds of violence and lust under cover of night (1 Thess. 5:7; Eph. 5:11, 12). But the Christian should conduct himself as if the world could see what he does. He is a child of the day, not of the night (1 Thess. 5:5), and he should live as a child of light (Eph. 5:8).

Rioting. Gr. koµmoi, “revelings,” “revelries,” “carousings” (cf. Gal. 5:21; 1 Peter 4:3).

Chambering. Gr. koitai, “debauchery,” “immorality.”

Wantonness. Gr. aselgeiai, “sensuality,” “licentiousness,” “indecency” (cf. 2 Cor. 12:21; Gal. 5:19). The sins in this list were especially prevalent among the heathen in Paul’s day (Rom. 1:24–31), but were by no means limited to them (see ch. 2:3, 21–24).

Strife. Gr. eris, “quarreling.”

Envying. Gr. zeµlos, “jealousy.”

14. Put ye on. In v. 12 the Christian is exhorted to put on “the armour of light.” Now Paul represents Christ Himself as the Christian’s panoply. But this life with which he has been clothed must be continually renewed in the day-by-day experience of growth in sanctification (Eph. 4:24; Col. 3:12–14). Each new step in this development may be regarded as a new putting on of Christ, and the Christian who perseveres in this transforming experience will more and more perfectly imitate the life and character of Christ and reflect Him to the world (see Cor. 3:2, 3; COL 69; cf. Gal. 4:19).

The flesh. That is, the depraved physical nature (see ch. 8:1–13). Provision must be made for the needs of the body, but the Christian must take no thought for the excitement and gratification of unholy physical cravings. A life of luxury and self-indulgence stimulates those fleshly impulses that the Christian should seek rather to mortify (chs. 6:12, 13; 8:13). Therefore Paul warns believers not to give their thoughts to such things.

additional note on chapter 13

Certain of the New Testament writers sometimes seem to speak of the coming of Christ as immediately due. The following texts are often cited as typical illustrations of this: Rom. 13:11, 12; 1 Cor. 7:29; Phil. 4:5; 1 Thess. 4:15, 17; Heb. 10:25; James 5:8, 9; 1 Peter 4:7; 1 John 2:18.

Some would hasten to conclude that the Bible writers were hopelessly mistaken men, or at least, that nothing can be known regarding the time of Christ’s coming. But the evidence requires no such conclusion.

Certain facts stand out clearly in the repeated scriptural discussion of the end of the world, or the coming of Christ. And in the light of these facts it is possible, we believe, to reach a conclusion wholly consistent with belief in the inspiration of Scriptures, and the solemn fact of the advent. These facts are:

1.   The Bible writers always speak of the certainty of the advent. This is true of both OT and NT writers. Any reader of the Bible who takes its words in their most evident meaning, concludes that “the day of the Lord will come” (2 Peter 3:10).

2.   The Bible writers who speak on the subject seem to be so dominated by the grandeur, the glory, the climactic nature of the event for every man and for all creation that they often speak as if it were the one and only great even ahead. The blazing light of the day of God seems often to shut out all else from the prophet’s eye and mind. The reader gains the clear impression that the inspired writer considers all that may precede the advent as but of minor importance, a prologue to the grand climax “toward which the whole creation moves.” Indeed, he may often feel as if the great day were right upon him.

This vivid presentation of the advent evidently began with Enoch, “the seventh from Adam,” who declared to the wicked in his day: “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all (Jude 14, 15). There is nothing in the context to suggest that Enoch explained that the coming was to be several thousand years later. Indeed, he may not even have known that. There was revealed to him that the Lord would come in judgment; nought else mattered.

3.   The Bible writers emphasized that the day of the Lord would come suddenly, unexpectedly. Christ’s statements are the best exhibit of this. Said He: “Watch therefore: for ye know not what hour your Lord doth come” (Matt. 24:42). “And take need to yourselves lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:34–36).

Paul echoes the words of our Lord: “The day of the Lord so cometh as a thief in the night” (1 Thess. 5:2). Peter writes similarly: “The day of the Lord will come as a thief in the night” (2 Peter 3:10).

It is this fact of the suddenness and unexpectedness of the advent, coupled with the certainty of that great event, that inevitably gave to the preaching of the advent the quality of imminency, at least potentially so.

Now in view of the fact that the Lord did not see fit to reveal the “day and hour” (Matt. 24:36) of His coming, and urged constant watchfulness upon His followers lest that day come upon them as a “thief,” what else should we expect but that the NT writers would write of the advent with the overtone of imminency? This casts no shadow over their inspiration. By revelation, and by direct instruction from Christ, they knew that He would come again, that His coming would be preceded by tumultuous times, that it would be sudden, unexpected, and that they and those to whom they ministered should be in constant watchfulness. But there was not revealed to them the “day and hour.” Hence, with that one limitation on the revelation to them, they presented to the believers the constant exhortation and warning regarding the day of the Lord.

It was most evidently in the plan of God that His prophets should not possess certain knowledge concerning the temporal aspects of Christ’s advent. Our Lord, just before His ascension, silenced His disciples’ questioning as to the timing of His future actions by declaring: “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7).

4.   The Bible authors wrote not simply for the immediate day or the particular company to which a letter, for example, might be addressed. If that were true, then the relevancy of Scriptures would have ended with the generation that received the messages from God’s penmen. No, they wrote—with inspired pen, and doubtless often without being finitely conscious of it—for all the generations till the Lord should return. True, some things that they wrote—on circumcision, for example—had a particular relevancy for the generation in which the NT authors wrote, while other portions, on the contrary, had increasing relevancy as the climax of earthly history should approach.

This fact, that Bible writers wrote in exhortation, warning, and instruction for all who should live until the advent, throws further light on the matter of the NT statements that speak of its immediacy. True, the messages, viewed in historical context, are addressed to a particular group living at the time. Indeed, most of the spiritual counsel of the Scriptures is placed in a historical context of particular people and particular times of the long ago.

But though a statement is made to certain believers, it may apply not so much to them as to their spiritual descendants. When Christ described to His disciples certain key events that would precede His coming and serve as signs of it, He covered a period of about two millenniums. When He began by describing the fall of Jerusalem, He said, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place” (Matt. 24:15). The “ye” meant the disciples, to whom He was immediately speaking. But He continues, discussing the “great tribulation,” of which Daniel had spoken in prophecy, that sweeps on into the 18th century, and follows that with the exhortation: “Then if any man shall say unto you …” (v. 23). Now it may be said that Christ was here again warning His twelve disciples of threatening deceptions. But the whole context requires us to believe that He was speaking also, and even more pertinently, to His followers who would be living in the 18th century and onward.

This fact of Scripture, that the immediately present company may be the recipients of a message, not simply for themselves, but also, and perhaps more particularly, for a later generation, protects us against hurrying to unwarranted conclusions concerning the timing of certain coming events.

That immediately after the ascension “the brethren,” presumably including the apostles, thought that Christ might return in their day, seems evident: There “went this saying abroad among the brethren, that that disciple [John] should not die” (John 21:23) but rather live to see his Lord return (cf. Acts 1:6, 7).

However, there is certain evidence in the NT that God did give a measure of light to His penmen regarding the time that would elapse before Christ’s coming. In his first letter to the Thessalonians Paul wrote of the advent and said, “We which are alive and remain unto the coming of the Lord” (1 Thess. 4:15). But did Paul wish the Thessalonians to conclude that the day of the Lord was virtually upon them? Evidently some thus concluded, for in his second letter he returns to the subject: “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand” (2 Thess. 2:1, 2). Then he proceeds to describe developments that must take place before the advent (vs. 3–12). The key development would be a certain “falling away” (v. 3). But that “falling away,” Paul elsewhere explains, would take place largely after his death (Acts 20:28–30; 2 Tim. 4:6–8). Having outlined for them certain events preceding the advent, he exhorts them to steadfastness for the days ahead (2 Thess. 2:15–17).

In his death cell Paul wrote to his spiritual son Timothy: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). It is clear that Paul was instructing Timothy that some period of time lay ahead ere Christ would come.

It is evident, therefore, that when Paul used “we” in 1 Thess. 4:15 he did not include himself, but was speaking of those of the Christian believers who would be living in the last days. The “we” simply indicated his belonging to the unbroken company of the faithful who span the centuries.

Peter wrote: “But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Peter 4:7). Did those words apply, necessarily, to the immediate company to whom he wrote? The answer seems to be No, for we read in his second epistle—written how long after the first we know not—“That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?” (2 Peter 3:2–4). These words most reasonably suggest that Peter was looking forward to some future development that would produce a certain kind of scoffers.

Note particularly this, that Peter, in discussing the coming advent, calls upon the believers to “be mindful of the words which were spoken before by the holy prophets.” Earlier in this same epistle he declared, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19). That Peter taught that some period of time must elapse ere the advent is evident from his words. The believers were to follow the prophetic light “until the day dawn.” In similar vein Paul declared to the Thessalonians: “But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief” (1 Thess. 5:1–4).

This appeal of the apostles to the writings of the prophets echoes the words of Christ concerning what “Daniel the prophet” had written of coming events: “Whose readeth, let him understand” (Matt. 24:15).

5.   In this setting of exhortation to the believers to guide their steps by the light of prophecy we come logically to a consideration of the fact that the Bible contains certain specific prophecies regarding the coming of the Lord, prophecies that deal with great time periods and that enable us to know when the advent is “near, even at the doors” (Matt. 24:33). We refer particularly to the books of Daniel and the Revelation. In the wisdom of God those books were at best but dimly understood in the early centuries of the Christian Era. Indeed, certain of Daniel’s prophecies were to be “closed up and sealed till the time of the end” (Dan. 12:9). They were largely for the time of the end.

Today we have the flood of added light that shines from the pages of Daniel, and the companion book, the Revelation. Their time prophecies enable us to know, in a way that it was not possible before to know, the prophetic “times and the seasons” (1 Thess. 5:1). Their prophecies enable us to speak with prophetic assurance that the end of all things is, indeed, at hand. It is on the strength of these now brightly lighted pages of prophecy that the Advent Movement today can justify proclaiming a most certain message concerning the nearness of the day of God.

Ellen G. White comments

1    PP 719; 5T 712

7     4T 93

8     AH 393; CS 257; 1T 220; 2T 435; 5T 181

10   GC 467; MB 18

11   Ev 219; 5T 88, 162, 707; 8T 252

11–14CH 579

12   CS 231; 5T 382; 8T 18

14   CSW 95, 107; CT 103; FE 290, 465; TM 171; WM 49