Notice. All queries on biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent’s initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the Editor of the Young Believer (at the same address) and will be answered in the pages of that magazine under the head of “Practical Queries.”
New Queries, Nos. 1-32.
Q. 1. Are the Old Testament saints included in those who are asleep in Jesus?
A. The passage in 1 Thessalonians 4 refers no doubt specially to those Thessalonians who had died, and for whom the living were sorrowing. But those who will be raised when Christ comes embrace all that are His, (1 Corinthians 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)), and must therefore include all old Testament saints.
Q. 2. Did not the “good seed” in the parable take the longest time to come up, showing that a deep work in the soul is desirable?
A. No doubt there is a designed contrast between that seed which sprung up forthwith, because it had no depth of earth, and that which fell into (not on) good ground, the former being compared to those who receive the word with joy, and yet have no root. All this shows that a deep work is not only desirable but essential, shallow superficial hearers being found rather in the ranks of mere professors than of true Christians. Do not however think that, because a work is deep, it must necessarily be slow. The work of grace in the jailor’s heart was undoubtedly deep but it was exceedingly rapid Observe too that the first fruits of the gospel when truly received, are not joy, but conviction of sin, leading to repentance, and followed then by true belief in the gospel of salvation with which of course deep joy is connected.
Q. 3. (1) Would you please explain Isaiah 19:18-2218In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called, The city of destruction. 19In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. 20And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them. 21And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it. 22And the Lord shall smite Egypt: he shall smite and heal it: and they shall return even to the Lord, and he shall be entreated of them, and shall heal them. (Isaiah 19:18‑22); also (2) 4:5, 6. E. B.
A. (1) This passage will be true literally of Egypt in the future. Israel’s ancient idolatrous oppressor will tremble and turn to God, and even Assyria shall then form one of a trio, marked with God’s special favor. (2) As the Divine presence was a shelter to Israel in the desert so will the glory be to Jerusalem in the millennium. These verses may refer to the glorious light of the Heavenly Jerusalem above the earthly city.
A. In the R. V. it is rendered “trial” and if we consider for it moment, we shall find that “temptations” and “trials” are very often much alike. Tribulation is a stronger word than trial, and refers primarily to the threshing out of wheat, to which the sore trials of the righteous are compared, out of which they will come like gold refined in (1 Peter 1) Temptation or trial includes more than tribulation, and in this case covers a considerably longer space than the great tribulation of chapter 7 and yet more than that of Matthew 24.
A. We have no evidence that he was; unless the fact of his obedience to Christ’s command is deemed a sufficient proof of saving faith.
A. The latter decidedly. This wonderful sentence presents one of the loftiest standards of Christian walk to be found in the whole word of God, “To walk worthily of the Lord unto all pleasing.” How little do we consider the weight of words like these.
A. No doubt Caiaphas here prophesied a great deal of which he understood but little of the depth or scope. We understand the gathering in one of Jew and Gentile to refer to what was accomplished by Christ’s death on Calvary and fully described in the latter part of Ephesians 2.
A. This verse refers to those who were carrying on the good work begun by Paul, in preaching the gospel to the Gentiles while he was prevented by his bonds from doing so. Ver. 16 refers to a different class who, terrible as it may seem, were really preaching Christ in a spirit of faction and self-exaltation, taking advantage of the absence of the bright light of the great Apostle of the Gentiles to make much of themselves.
Q. 9. How would you explain Hebrews 13 to, as applicable now? C. M. B.
A. Kindly refer to Q. 311, B. S. vol. 1. page 67. The passage, written to believing Hebrews, points out that in receiving Christ they occupied a far higher place than the body of the nation, being in the place of priests to God (compare ver. 15.).
A. Observe in Genesis, Jehovah’s (i.e., Christ’s) Spirit was only to strive with man 120 years. Those who disobeyed this were in prison (Hades.) So now, Christ preaches, by His Spirit, and those who heed it are saved as Noah was by water (death), of which salvation, baptism is a figure: not in cleansing the body, but in satisfying the conscience, and thus making it a good one before God, by the death and resurrection of Christ. Noah preached by the Spirit of Christ before the flood to souls alive on earth in his day, but who were in prison when Peter wrote of them.
A. (1) The answer to this is by no means certain, no less than four distinct meanings being given to the word. Some consider that it refers to the air to which the Psalm was chanted, others to the style of composition and the repetition of the closing words of one verse at the beginning of the next, as in Psalms 121:1, 2, 4, 5; 124:1, 2, 3, 41<<A Song of degrees.>> I will lift up mine eyes unto the hills, from whence cometh my help. 2My help cometh from the Lord, which made heaven and earth. (Psalm 121:1‑2)
4Behold, he that keepeth Israel shall neither slumber nor sleep. 5The Lord is thy keeper: the Lord is thy shade upon thy right hand. (Psalm 121:4‑5)
1<<A Song of degrees of David.>> If it had not been the Lord who was on our side, now may Israel say; 2If it had not been the Lord who was on our side, when men rose up against us: 3Then they had swallowed us up quick, when their wrath was kindled against us: 4Then the waters had overwhelmed us, the stream had gone over our soul: (Psalm 124:1‑4), &c. Others again think that these fifteen degrees allude to the fifteen steps which in the temple at Jerusalem led from the court of the women to the court of the men, on each of which a psalm was chanted. The opinion however most generally held now is, that the word refers to stages on a journey, and that some at least of these Psalms were composed on the return of the captives from Babylon. (2) We do not know of any, perhaps some of our correspondents can furnish one.
A. Jeshurun is a common term for Israel (see Deuteronomy 32:1515But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. (Deuteronomy 32:15); Isaiah 44:22Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. (Isaiah 44:2); &c.), and Moses proceeds to invoke a blessing on its individual tribes beginning with Reuben. Ver. 6 simply means that the tribe was not to become extinct in Israel. We cannot see any special meaning in the words beyond what lies on the surface. (2) “Woman” in the East implied no disrespect, but was the common mode of address. We must beware of judging the language of Scripture by the standard of propriety common amongst us at the present day.
Q. 13. Is it known what has become of the Ark? E. S. M.
A. It was probably taken captive or destroyed by Nebuchadnezzar, if We may rely in any way on the statement in the Apocrypha (2 Esdras 10:22), a work which although not inspired is often of value in historical matters. Josephus plainly states that there was no ark in the second temple. And it is said that a sacred stone stood in the place where it should have stood.
Q. 14. In Mark 14:3-93And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8She hath done what she could: she is come aforehand to anoint my body to the burying. 9Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. (Mark 14:3‑9), The Lord’s head is said to have been anointed, and in John 12:3-83Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. 4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5Why was not this ointment sold for three hundred pence, and given to the poor? 6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8For the poor always ye have with you; but me ye have not always. (John 12:3‑8), His feet. Please explain this, and say if Luke 10:38-4238Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 39And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 40But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 41And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 42But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. (Luke 10:38‑42) refers to the same event. G. B.
A. No doubt both are true. The propriety of the head being mentioned in Mark and the feet only in John will be at once seen if we consider that in the former we have Christ as the servant, in the latter as the Son of God. Luke 10 describes a previous scene in which Mary was not rendering any service to Christ, but learning from Him. In John 12 we get Mary giving, in Luke 10 she is getting. And it was doubtless what she got on this and similar occasions that enabled her to show such exquisite feeling when it became her turn to give.
Q. 15. Is it right to use the text “Choose you this day whom ye will serve” in speaking to the unconverted? It seems very appropriate, and yet the Lord says “ye have not chosen me, but I have chosen you.” C. H. V. P.
A. Certainly. Your question however raises the old and well-worn one of God’s sovereignty and man’s responsibility. Both are true and Scriptural, but incapable of being intellectually reconciled by our finite capacities, darkened as they are by sin. Responsibility throughout Scripture is pressed on unbelievers, “Ye will not come unto me that ye might have life,” &c. while God’s electing grace chews us that after all it is His drawing that brings us. We know no better illustration of the two truths than the familiar one of the gate over which is written on the outside “Whosoever will let him come” while on the inside is written “Chosen in Christ before the foundation of the world.” Some taking heir stand outside deny what is written within, while others from within deny the free grace that is inscribed without. The Bible student knows that both are true and also that, although difficulties can be easily raised by cavilers, the truth of election forms no barrier for any soul really in earnest.
Q. 16. Please explain Romans 14:5, 65One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. (Romans 14:5‑6), and Galatians 4:10, 1110Ye observe days, and months, and times, and years. 11I am afraid of you, lest I have bestowed upon you labor in vain. (Galatians 4:10‑11) which seem to be contradictory. J. B. S.
A. We must read the context of both passages. In Romans 14 the apostle bids us respect the weak conscience of our brother. He does not here set one day above another, but says that the conscience of the man who does so is to be respected, while seeking at the same time to instruct him (15:2.) In Galatians on the contrary the apostle is attacking a relapse into Judaism that was threatening to sap the whole foundation of the Christian faith. keeping days being here an integral part of the Jewish religion. Hence the apostle denounces it unsparingly.
A. We see no difficulty in the passage. In verse 8 the apostle points out the connection of Christ with the Jews, and in verse 9 with the Gentiles, which he proceeds to prove in verse 10 from the Law, h. verse 11 from the Psalms and in verse 12 from the Prophets, and then he sums all up with a prayer to the God of hope that they might be filled with joy, peace, faith, and hope through the Holy Ghost.
A. The Apostle’s zeal to get to Macedonia was partly for the sake of the Corinthians themselves, although as we find here, personal affection had a large share in directing his steps. Certainly it is a very serious thing to pass by an open door, especially when one can say “a door was opened unto me by the Lord,” and to some it may seem doubtful whether in this case Paul should not have stayed at Troas. Mere than this we cannot say.
A. Not for the sake of asceticism. But we must beware lest in condemning all self-imposed bodily mortifications, we give the reins on the other hand to a love of ease and self-indulgence. There is a middle path, and this Paul trod, careful while preaching to others to keep the reins well over himself in everything, not as a meritorious action, but as an approved minister of the gospel. (Compare 1 Timothy 3:1-51This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) (1 Timothy 3:1‑5); 2 Timothy 2:1414Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. (2 Timothy 2:14), &c.)
A. (1) Verse 3 probably means “browbeat,” verse 8 is very w ell understood at the present day. (2) Believing in vain here means believing in what was false, that is, in the resurrection if there were none, which the Apostle proceeds to argue about. (3) The Apostle did not get Christ’s sufferings without getting Christ’s consolation, which has been true ever since (4) Revelation 13:1818Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. (Revelation 13:18), nothing whatever is known about the number of the beast excepting that it is a threefold shortness from perfection (typified by the number seven); innumerable profitless speculations have been made in all times concerning it. One thing however may be said which is that in the Apostle’s time it was by no means unusual to designate persons and places by numbers. Under this supposition one of the early Fathers (Irenaeus) has made the number mean “ Latin “ referring to Rome.
A. (1) Refer to Q. 370 B. S. vol. 1, p. 117. (2) The margin in R. V. reads “ a man shall turn to the Lord.” The passage is true whenever a Jew is converted, and the veil taken away, and he for the first time really understands the Scriptures; but it will be true in a still wider sense when the nation as a whole look to Him whom they have pierced and mourn.
A. The word “always” does not necessarily mean incessantly, but regularly (at its appointed time from the evening till the morning) from year to year. We think it is clear that the lamp did not burn in the daytime. (2) Ecclesiastes speaks of God’s earth, 1 John 2 of man’s world: two entirely distinct things, the confusion of which leads to great error. The earth in Eccles. is said to abide forever, that is relatively, in comparison with the little day of man’s life.
A. (1) The Psalmist seeks God’s sentence on his path, not man’s, and that God’s eyes may righteously discern all. (2) The language here as elsewhere is highly poetic. “Forever” in these and other places must be limited by what Scripture reveals elsewhere of the duration of the material world.
A. Christ was the bridegroom, and His Jewish disciples the children of the bridechamber. (2) Here John the Baptist appears to speak prophetically of the future bride of Christ which He had come to purchase with His own blood (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), putting himself in the Jewish place of being merely the bridegroom’s friend. (3) The church is not yet married to Christ. That scene will take place in heaven (See Revelation 19). Meanwhile the Church has to keep herself from the world; espoused as a chaste virgin to Christ. (Compare Revelation 17 for the contrast.)
A. The general interpretation is that it means baptized to fill up the ranks of those that have fallen; as when in battle, one falls, another takes his place to continue the struggle. The idea is a military one and is in keeping with the military similes employed throughout the Chapter (verse 23 &c.).
A. In Exodus 22:2828Thou shalt not revile the gods, nor curse the ruler of thy people. (Exodus 22:28), “gods” distinctly means judges or rulers, and it is in this sense the Lord uses the word here. These judges were the representatives of God’s government in the earth, and if they were called gods, how could the Jews accuse Christ of blaspheming, for calling Himself the Son of God, when He had been sent in a far more special way.
Q. 27. Kindly explain the parable of the tares Matthew 13 “Let both grow together until the harvest”. Are we not to try and remove evil? Or in doing so are we departing from our own work and doing that of the angels? S. B.
A. You must carefully observe verse 38 “the field is the world.” Nearly all Christians speak as if it said “the field is the churchapter” Hence it is not our place to put the world right, but it is our place to put away evil from the churchapter Read carefully 1 Corinthians 5:1212For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12). “What have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth.” If not clear, write again.
A. We cannot say that the passage has a typical meaning. It has been remarked that “The house built with that which was taken from the banks of the river, and the power of the stream overcome and destroyed by the piece of wood cast into it, by means of which that which was beyond hope and lost was rescued from it, easily suggest a typical meaning” The same writer remarks in reference to 13:21. This resurrection, wrought by contact with the bones of Elisha, appears to me to give the comforting instruction, that, while apparently lost to Israel, the true Prophet is still the vessel and guardian of all their hopes; and that when Israel is as it were, dead and forgotten, He will after all restore them to life in a manner as unexpected as powerful”.
A. No, and we do not suppose it is possible to ascertain what fruit it was.
A. No doubt John the Baptist here alludes to himself. Refer to Q. 24. (2) Certainly, because the feast is here regarded as that into which professors may enter, but from which they will inevitably be finally excluded when passed under the Divine scrutiny; even as many pass muster now amongst Christians and outwardly enjoy Divine things who will however eventually be shut out from heaven.
Q. 31. (1) Is the meaning of the first part of Revelation 22:1111He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22:11), that they who in this dispensation have rejected the gospel will never have another opportunity? (2) Does 1 Peter 3:11Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; (1 Peter 3:1) mean that unbelievers can be “won” or converted to Christ without the “Word,” or does it refer to believers who are disobedient to the word? L. P.
A. (1) This passage appears to regard the coming of Christ and the closing of the testimony as so imminent that all would be found in the state in which they were, and that like the foolish virgins in the parable, time would not then permit of a change. (2) This passage refers to unbelievers, who, however unwilling to read the word of God for themselves, will really observe, and may perhaps be won by the example of their wives, illustrating by their conduct the precepts contained in scripture.
Q. 32. What is meant by the “sin unto death” in 1 John 5:1616If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16)? Is it the “blasphemy against the Holy Ghost” spoken of in Matthew 12:3131Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. (Matthew 12:31)? (2) Please explain Hebrews 6:4-64For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4‑6). F. E.
A. The sin unto death does not mean any special sin, but in accordance with the abstract style of this Epistle refers generally to all sin which may require Divine chastisement in taking away the offender in judgment. Compare 1 Corinthians 11:3030For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:30). (2) This refers to Jewish professors who, after having taken their place amongst Christians and enjoyed all their peculiar privileges, turned round and apostatized from the faith. It nowhere says they had eternal life. If we compare the passage with verse 18, we learn two things, first, that the greatest amount of privileges cannot save, and secondly, that the weakest faith can.