A. See B. S. vol. 1. p. 63, Q. 292: also B. S. vol. 2. p. 86, O. 96. (2) We do not see any difficulty in this fact. Matthew does not here foretell what Judas would do, but, writing his gospel after the death of Christ, he mentions the fact.
Q. 100. What authority have we for interpreting Isaiah 14:9 -159Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. 10All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? 11Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. 12How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! 13For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: 14I will ascend above the heights of the clouds; I will be like the most High. 15Yet thou shalt be brought down to hell, to the sides of the pit. (Isaiah 14:9‑15) and Ezekiel 28:11-1711Moreover the word of the Lord came unto me, saying, 12Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. 13Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 14Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 15Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 16By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. 17Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. (Ezekiel 28:11‑17) as referring to the fall of Satan? Do they not rather refer to the Kings of Babylon and Tyrus respectively?
A. We believe that Isaiah 14 refers primarily to the Beast, the last great head of the future Babylon (on seven hills) of the Apocalypse-the Roman empire. In this light ver. 15 and Revelation 19:2020And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:20) remarkably agree. As regards Ezekiel 28, no doubt Tire historically is referred to, but none can read the passage without seeing that someone far beyond any earthly king of this world is alluded to, even him who is the prince and god of it. Verses 12-15 are especially remarkable.
Q. 101. Some students of prophecy say that only watchful Christians will be translated when the Lord comes into the air. Does not Luke 21:3636Watch 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 21:36) favor this belief? Does it not follow that if we do not watch and pray always, we shall not be “counted worthy to escape all these things?” If not, what is the force of the exhortation?
A. Luke 21:3636Watch 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 21:36) is Jewish (See B. S. vol. 2. p. 83, O. 76). The Lord’s coming into the air according to 1 Thessalonians 4 is not the subject of prophecy at all, nor is it in any sense “a snare coming on all those who dwell on the face of the whole earth (ver. 35). Hence, we believe that this passage refers to our Lord’s descent for judgment, and those who told to are to watch for Him are the Jewish remnant.
A. Acts 1:11The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, (Acts 1:1). is sufficient to show that the writer of the Acts is the writer of the Gospel of Luke, and the fact that Luke (or Lucilius) wrote the third Gospel is established by the common testimony and belief of the earliest Christians as well as by the written testimony of Irenaeus, Eusebius, and others. (2) From the Septuagint of Isaiah 53, which was the Authorized Version of that day.
Q. 104. Referring to the answer to Query 22, where is it stated in Scripture, that a “prince who will be His (Christ’s) vicegerent will reign in Jerusalem?”
A. In Ezekiel 45, 46 we are told about the future prince in Jerusalem, and that this is not Christ Himself, but a man, we see plainly from 45:22 where the, prince will prepare a sin offering for himself.
A. Does not the history of Dathan and Abiram suggest a way in which these sinners could easily be removed from the earth? In any case it is certain they are not left to live on the earth during the millennium. As to whether they are there and then cast body and soul into hell we cannot say. Our Lord’s words certainly seem to imply this.
A. Those who had condemned themselves (by confessing their sins) and being baptized by John, justified God. So it is now. “Justified God” here appears to refer to the fact of their accepting John’s baptism which was the counsel and message of God to them at the time. (2) The wisdom of God is personified here, and all who had it (that were its children) acknowledged and gave glory to it in all its ways, as shown in Christ and John.
Q. 107. In what sense did Paul become “all things to all men” 1 Corinthians 9:20, 2220And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; (1 Corinthians 9:20)
22To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. (1 Corinthians 9:22)? (2) What does he mean in 1 Corinthians 9:2222To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. (1 Corinthians 9:22), where he asks, “or despise ye the church of God and shame them that have not?”
A. See B. S. vol. 2 p. 224, Q. 225. (2) The disorder prevalent at the Lord’s supper on the part of the rich in eating their own supper at the same time, cast an insult on the whole assembly. The latter part of the verse is a phrase for the poor (see margin)
A. It would appear not, for the going in to the marriage feast takes place in Revelation 19 before our Lord comes with His saints. (2) No doubt Peter, James and John.
Q. 110. Referring to B. S. Jan. 1883 p. 2, could not Paul be classed among the over-comers of covetousness, Acts 20:3333I have coveted no man's silver, or gold, or apparel. (Acts 20:33)?
A. He might in a general way, but no special instance is recorded.
Q. 111. Is Laodicea only profession without life, and is the Lord standing at the door knocking, as the one seeking admission where He had never taken up His abode before?
A. It would appear to be so looked at as a whole, and the Lord making Himself known in a special way to individuals, not only in saving grace, but in gracious communion.
Q. 112. Explain Galatians 6:22Bear ye one another's burdens, and so fulfil the law of Christ. (Galatians 6:2) “Bear ye one another’s burdens in connection with ver. 5, “Every man shall bear his own burden.”
A. See for full answer: B. S. vol. 2. p. 50, Q. 38.
Q. 113. Referring to B. S. Feb. 1883, does Genesis 3 bear out the thought of Adam eating out of love to Eve? Love covers sin in another, and never seeks to exonerate self at the expense of a beloved object.
A. It is one thing to be carried away by a motive when out of God’s presence, and quite another to confess that motive when in it. We think the difference that God’s presence makes, will explain all contradictions in Adam’s conduct.
Q. 114. Does the command to preach the gospel to every creature, apply to a class, or is it for men and women alike?
A. We do not understand your question.
Q. 115. Since Samaria’s daughter went to the men of the city to tell them of Him whom she had found, and was not rebuked by the One mighty to save, why should her sisters now be prohibited speaking of Him to masculine sinners?
A. Does not her previous life throw light upon the character of her testimony, and explain a course which natural modesty (and nature is a teacher) would prevent others from following? Woman’s sphere of work is clearly defined in Scripture and when she has done what she is commanded it will be time enough to seek fresh fields of labor. For full Scriptures on what women should do, see ‘the Young Believer’ vol. 3. p. 137, and 250.
A. The full assurance of faith. Mark that these Scriptures are not written to doubters at all, but to those who have confidence not to those who have not.
A. The spirit Joshua had, appears to be that for which Moses prayed in the verse before.
A. We think both refer to the heavenly saints generally, but that the parallel of those who know not God (the heathen) and of those who obey not the gospel (unbelievers) is kept up by “the saints,” those who are set apart to God, and the believers.
Q. 120. Referring to a former Bible Conversation, does not what God describes (Romans 2:77To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7)) as “patient continuance in well-doing” imply that there was already life in the soul, without which there can be no “well-doing” in His sight? Must not one who is seeking for “glory, honor, and incorruptibility” (the glorified body), know the gospel saving 2 Timothy 1:1010But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (2 Timothy 1:10)? and would not “eternal life,” at the end of the verse, refer to the final result in glory for those who have now everlasting life in Christ? If so, any difficulty there might be in this text about salvation by works disappears.
A. We cannot agree abstractedly to the statement that those who “seek for glory, honor, and incorruptibility” must know the gospel. Job sought we believe for these, so did doubtless Enoch, the centurion of Acts, and many others of whom we have no proof that they ever knew the gospel. At the same time we certainly think that the full meaning of the words does imply life in the soul.
Q. 121. Will you please say why Zebulon and Naphtali are specially mentioned in Isaiah 9:1,21Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 2The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. (Isaiah 9:1‑2), and Matthew 4:15,1615The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. (Matthew 4:15‑16)?
A. Because the subject in both is Galilee, and not Jerusalem.
A. It does not say that the burnt offering was to be offered first, verse 16 seems to show it was not.
A. The frontlets or phylacteries were strips of parchment on which were written four passages of Scripture (Exodus 13:2-10,11-172Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 3And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten. 4This day came ye out in the month Abib. 5And it shall be when the Lord shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 6Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the Lord. 7Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. 8And thou shalt show thy son in that day, saying, This is done because of that which the Lord did unto me when I came forth out of Egypt. 9And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt. 10Thou shalt therefore keep this ordinance in his season from year to year. (Exodus 13:2‑10)
11And it shall be when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 12That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord's. 13And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem. 14And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage: 15And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem. 16And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out of Egypt. 17And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: (Exodus 13:11‑17); Deuteronomy 6:4-9,13-224Hear, O Israel: The Lord our God is one Lord: 5And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be in thine heart: 7And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. 9And thou shalt write them upon the posts of thy house, and on thy gates. (Deuteronomy 6:4‑9)
13Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. 14Ye shall not go after other gods, of the gods of the people which are round about you; 15(For the Lord thy God is a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from off the face of the earth. 16Ye shall not tempt the Lord your God, as ye tempted him in Massah. 17Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee. 18And thou shalt do that which is right and good in the sight of the Lord: that it may be well with thee, and that thou mayest go in and possess the good land which the Lord sware unto thy fathers, 19To cast out all thine enemies from before thee, as the Lord hath spoken. 20And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? 21Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand: 22And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes: (Deuteronomy 6:13‑22)). They were then rolled up in a case of black calf skin, which was placed at the bend of the left arm attached by a thong which was afterward wound down the arm in a spiral, ending at the tip of the middle finger. The leather case contained only one cell, all the passage being written on one piece of parchment. Those worn on the forehead were written on four strips of parchment and put into four little cells within a square case. The square had two thongs on which Hebrew letters were inscribed, these were passed round the head, knotted, and crossed over the breast. This was worn in the center of the forehead. “Making broad their phylacteries” refers not so much to the phylactery itself which every Jew wore (being bound to do so after the age of thirteen years), but to the size and appearance of the case which the Pharisees made as conspicuous as possible. They wore theirs always, the common people and modern Jews only at prayer. They wore them above the elbow, the Sadducees on the palm of the hand.
A. We should think not. In the first place the manna used now is a medicine and not a food, in the second it is only in small quantities, whereas the Israelites required 15,000,000 lbs. every week. Manna moreover can be kept for a long time, that of the children of Israel only for a day. Nor would it agree with the statement in Joshua that it suddenly ceased at once and forever.
A. Refer to B. S. vol. 2. p. 16, Q. 24.
Q. 126. Does Scripture forbid a woman who has her head covered to pray in a prayer meeting? (2) or to ask a question in a Bible reading?
A. A prayer meeting being usually a meeting of the assembly, 1 Corinthians 14:3434Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. (1 Corinthians 14:34) would apply. It is evident however that there are many other more private occasions of prayer to which 1 Corinthians 11 would refer. (2) A Bible reading ought to be free for all to ask questions; the only limit would be that which propriety would suggest where they are large or public.
A. To show that although it could not be claimed as a matter of right, He would give it in grace lest it should be thought He did not care for the temple for which the money was raised. “Preventing” here means anticipating or speaking first, as in old English, not hindering as in the language of today.
A. We think both refer to the Jewish remnant.
A. The Jewish remnant, who will suffer terribly in the last half of Daniel’s seventieth week.
A. The lamp would appear to be a symbol of profession, and the presence of oil the test of reality in the possession of the Spirit.
A. We believe it is only twice. The anointing in John 12 being the same as Matthew 26 both being by Mary of Bethany, the other by the unnamed sinner.
Q. 132. Matthew 28:1212And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, (Matthew 28:12), “Go ye therefore and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost.” Would this mean baptism by water?
A. Surely. Men do not baptize with the Holy Ghost.
A. The expression simply means God has shown forth his strength.
A. The expression appears here not only to refer to the office but to age, for in ver. 5 we get “the younger” named in contrast.
A. Those who spoke in the assembly are not to speak in human wisdom, but with divine power and wisdom as there and then giving God’s mind.
A. The barrier erected by the law and Jewish ordinance between Israel and all other nations.
A. The heathen nations generally. (2) It is enough for each day to bear its own trouble and it is folly and unbelief to anticipate these, when after all they may never arise, e.g. “Who shall roll us away the stone?” And when they came to the place it was rolled away.
A. It appears to have been already made, and was not constructed specially for our Lord’s burial. (2) No doubt it was similar in character, and it was to ensure its not being moved secretly.
A. Had they thought over the wondrous power that multiplied the five loaves, they would have been better prepared for the power that stilled the waves. (2) Revised Version reads “ from the tree of life.” The “book of life” is spoken of only in Philippians 4:33And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life. (Philippians 4:3), and seven times in Revelation. It is called the Lamb’s book of life, and has contained from the foundation of the world the names of all who are saved. Whoever is not found written there shall be cast into the lake of fire (Revelation 20:1515And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:15)). Other “books” are spoken of. Moses mentions one in Exodus 32:3232Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written. (Exodus 32:32); and Daniel in Chapter 12:1; and John in Revelation 20:1212And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (Revelation 20:12). We find there are books of works out of which the lost are judged. But the saved shall never come into judgment (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24), lit.), and the book of life contains their names alone.
A. We could not say that any who refused to confess Christ were saved. “Unto righteousness” refers to position before God. “Unto salvation” refers to outward position as among the saved or Christians. The former is in the heart, the latter by the mouth.
A. It means that Israel were to acknowledge that the calamities which would overtake them did not spring from natural causes, but were the result of God’s chastening hand, when He was obliged to “walk contrary” to them. (2) God would not accept an unwilling offering. Only to avoid allowing it to be taken back for the sake of gain or other unworthy reasons, and to show it was a case of necessity, some sacrifice on the part of the Israelite was required, in this case being a fifth of the value.
Q. 143. Explain Matthew 17:2626Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. (Matthew 17:26). Were not the Jews “strangers to the Roman Emperor? What then did the Lord mean by,” Then are the children free?
A. The tax was not paid to the Roman Emperor at all, but was a payment of half a shekel (is. 2d.) collected on the first of Nisan (April) to defray the general expenses of the temple, the morning and evening sacrifice, the incense, wood, shewbread, the red heifers, the scapegoat, &c. After the destruction of Jerusalem the tax was still continued and paid to the temple of Jupiter at Rome.
Q. 144. What is the meaning of the latter part of Matthew 16? C. H. P.
A. “Loosing on earth” means being satisfied of a man’s true repentance so that he might be publicly restored to his Christian position. This done, as in 2 Corinthians 2:77So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. (2 Corinthians 2:7), was ratified in heaven.