Bible Student: Volume 1, 1881
Table of Contents
To Our Readers
This magazine has been commenced, partly to relieve the pages of the “Young Believer” from an overweight of matter, and partly to record the results of the monthly researches of the Bible Students’ Class. It has been increasingly felt and practically proved, that the work most blessed of God amongst Young Believers is that of leading them to read and study the Bible for themselves. Abundant testimony to this has been afforded in numerous letters from those who have persevered in searching out the Bible questions given in the “ Young Believer.” This magazine therefore is devoted exclusively to aiding the study of the Word of God, and that in two ways: first, by the Bible Students’ Class, which necessitates constant personal Bible research; and secondly, by papers purely Biblical, explanatory and otherwise.
We shall be most glad to receive any fruits of Bible study at all times, especially when original, also any articles which will help in the object set before us. At present we hope to include in the contents of the magazine, a series of papers comparing the Authorized and the Revised Versions in a simple way so as to point out the leading changes and where they are of value; also articles on Bible words, tracing their use throughout Scripture; and some papers on the History and Contents of the Bible. Any Bible queries (hitherto answered in the “Young Believer”) sent before the 10th will be answered if possible in the following month. In addition to this, the result of the month’s research of the Class will take up several pages, and it is hoped will prove of permanent value for study and reference. At present the magazine is only 16 pages, but as soon as the efforts of our friends in distributing and making it known, secure for it a good circulation, it will be enlarged. We sincerely trust therefore that all who believe in the special value of the Word of God to keep young believers in the narrow path, will seek earnestly to make this little magazine widely known, and will also look to God that He may greatly use it for His glory. We would especially ask any engaged in the Lord’s work to seek to make the Bible Students’ Class in connection with this magazine, known amongst young Christians, for we believe that it will most profitably employ many a spare hour over the Word of God that would otherwise be wasted. A leaflet setting forth the objects of the Bible Class and of the magazine, (partly reprinted from the “ Young Believer), can be had free in required quantities for distribution amongst young Christians, on application to the publisher.
Copies of the first number only for distribution can be had on application to the Publisher at the rate of Five Shillings per 100, carriage paid.
The Bible Students' Class
The following is a list of those from whom we have received papers, and to whom therefore we have now given numbers by which (instead of initials) they will in future be known; it being particularly requested that all future communications be accompanied by the reference number of the sender. The neglect of this will cause much unnecessary trouble and confusion. Those in the following list with an asterisk (*) have received full sets of Concordances, those with a dagger (t) have received the Greek Concordance only, and those with the double dagger (1) the Hebrew (2 vols.) it being thought better to distribute the money received since the original donation, in this manner, as the Greek is so much more used than the Hebrew, and we are enabled thus to make the money go three times as far. Any to whom we have not sent sets can have them during this month only, for 42S. the full set, or 14s. 3d. for the Greek Concordance only. We strongly recommend every Bible student to accept the latter offer, at any rate.
With regard to the Class, any Bible students can join it at any time, by sending their full names and addresses, together with their first papers on the subject proposed for the month. In the next number of the “BIBLE STUDENT,” their letters will be acknowledged, and their reference numbers given. It is earnestly requested that members of the Class will be regular in their papers, as often in important subjects, if two or three fail to whom a part is entrusted, or do it carelessly, it lessens the value of the whole work. While therefore fully recognizing the blessing and importance of the work for themselves, it is well to remember that it is also of great value to others, and for every reason therefore it ought to be well and regularly done. We do not wish for casual contributions in this class, much as we value them elsewhere, and we sincerely trust that all to whom we have now allotted a number, will regularly, month by month, send us the results of their careful research on the subject.
NI. A.... 42 J. C. D. t... 81 C. K.... 12 H.R.... 26
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With regard to the subjects selected it must be remembered that this class is not the place for the discussion of practical questions, which rather belong to the “Young Believer,” but is more expressly for Bible research, with a view to deepening our knowledge of, and our love for the Scriptures. We trust that each of our friends will pray that God may thus bless our labors.
We now give the result of the first month’s research, which we think will repay a careful consideration, and next month we hope to point out one or two interesting points, sufficient to indicate the value of such a list. We may add that most of the papers sent show most encouraging evidence of great care and accuracy, and have in many cases been accompanied by letters testifying to the personal benefit derived from this research. The following list has been carefully compiled from the papers received. Should any oversights be detected, arising from the short space of time available for arranging the list, we shall be glad to be informed of them by our readers. We may add that several of the papers contained much valuable detail which it was not found possible to embody in the list now printed, but of which we hope to avail ourselves on a future occasion.
The subject selected for this month is the types (of all descriptions, including persons, things, ere.) of Christ in the Old Testament, arranged in two divisions; first:—Those that can be proved to be such from Scripture, with the proof annexed; secondly:—Those that are only presumed to be types.
The subdivision of this subject is arranged as follows, and it is hoped that each one will carefully search out the part given, though at the same time no restriction is placed on any further search that time may allow.
Genesis by 2, 3, 4, 5, 6, 7, 8.
Exodus by 9, 10, 11, 12, 13, 14, 15.
Leviticus by 16, 17, 18, 19, 20, 21, 22.
Numbers by 23, 21, 25, 26, 27, 28, 29.
Deuteronomy by 30, 31, 32, 33, 34, 35, 36.
Joshua by 37, 38, 39, 40, 41, 42, 43.
Judges and Ruth by 44, 45, 46, 47, 48, 49.
1 & 2 Samuel by 50, 51, 52, 53, 54, 55.
1 & 2 Kings 1 by 56, 57, 58,.59,
1 & 2 Chronicles 1 60, 61.
Ezra to Song of Solomon (excluding the Psalms) 62, 63, 64, 65, 66, 67.
Psalm 1 to 72, by 1.
Psalm 73 to end, by 103.
Isaiah by 68, 69, 70, 71, 72, 73.
Jeremiah and Lamentations by 74, 75, 76, 77, 78, 79.
Ezekiel by 80, 81, 82, 83, 84, 35,
Daniel and Hosea by 86, 87, 88, 89, 90, 91,
Joel to Micah by 92, 93, 94, 95, 96, 97 98, 99.
Nahum to Malachi by 100, 101, 102 103, 104, 105, 106.
Names used in the Narrative.
The Stone which the builders rejected become the head of the corner
Used by the Lord of Himself in direct teaching and in Parables
The Christ, the Son of the living God
Names the Lord said others gave Him.
Friend of Publicans and Sinners
NUMBER OF TIMES REPEATED IN ONE BOOK ONLY.
MATTHEW. —Used in the narrative. The Young Child (4) Son of David (1).
Used in quotations. Emmanuel (1) A Governor (1) A Nazarene (1) My Servant (1) My beloved (1) Him that was valued (1).
Used by the Lord of Himself. King’s Son (2) This Stone (1) Jesus the Christ (1) A Man (4) A Merchantman (1) A certain King (3 Householder (1) The Christ the Son of God (1).
Used by God. The Young Child (2).
Used by others. The Young Child (1) Your Master (2) Carpenter’s Son (1) The Prophet of Nazareth of Galilee (1) Jesus of Galilee (1 Jesus which is called Christ (2) That just man or person (2) Jesus the King of the Jews (1) That deceiver (1).
MARK. —Used by the Lord of Himself. A man’s Son (1) The Christ the Son of the Blessed (1).
Used by others. The Carpenter (1) Son of Mary (1) Christ the King of Israel (1).
LUKE. —Used in the narrative. The babe (1) Child (2) The Consolation of Israel (1) The Lord’s Christ (1) The Child Jesus (2).
Used by the Lord of Himself. The stronger Man (1) A certain Nobleman (1) The Son of God (1)
Used by God. The Son of the Highest (1) That Holy Thing (1) Son of God (1).
Used by others. An Horn of Salvation (1) Prophet of the Highest (1) Dayspring from on High (1) A Savior (1) Christ the Lord (1) The babe (1) Thy Salvation (1) A Light to lighten the Gentiles (1) The glory of Thy people Israel (1) One mightier than John the Baptist (1) A great Prophet (1) The Christ of God (1) Good Master (I) The King that cometh in the name of the Lord (1) A Prophet, mighty in deed and word (1).
JOHN. —Used in the narrative. The Word (4) God (1) Light (5) Only begotten of the Father (1) The Son (3)
Used by the Lord of Himself. Only begotten Son (1) His (God’s) Son (1) Son of God (5) Light (7) Messiah (1) The true bread (1) The bread of God (1) The bread of life (2) The bread which came down from heaven (1) He which is of God (1) The living bread (1) The light of the world (2) I am (7) A man that hath told you the truth (1) The Door of the sheep (2) The good Shepherd (3) The Resurrection and the Life (1) The Way (I) The Truth (1) The Life (1) The true Vine (1) The Vine (2) Thy Son (2) Jesus Christ (1) A King (1).
Used by others. The Lamb of God (2) Messias (2) King of Israel (2) Bridegroom (1) A Prophet (2) Savior of the world (1) That Prophet (1) A Teacher from God (1) A good Man (1) The very Christ (1) The Prophet (1) The Master (I) A malefactor (1) The Man (1) Your (the Jews’) King (2) The Lord (3) My God (1).
ACTS. — Used in the narrative. The Lord Jesus Christ (1).
Used in quotations. Thy Holy One (2) A Prophet (2) His Christ (1) Used by the Lord of Himself. Jesus (3).
Used by others. Lord or the Lord Jesus (7) A 3/Ian (3) Jesus Christ of Nazareth (2) God’s Holy Servant Jesus (2) The Just One (2) Our Lord Jesus Christ (2) God’s Servant Jesus (2) The Holy One and the Just (1) Prince of Life (1) A Prince and a Savior (1) A Savior Jesus (1) Lord of all (1).
Stumbling stone and rock of offense
His Son Jesus Christ our Lord
Stumbling stone and rock of offense
NUMBER Of TIMES REPEATED IN ONE BOOK ONLY.
ROMANS. —Jesus our Lord (1) Propitiation (or Mercy Seat) (1) Firstborn among many brethren (1) Over all God blessed forever (1) Deliverer (1) Minister of the Circumcision (1) Root of Jesse (1) He that shall rise to reign over the Gentiles (1).
1 Corinthians. —The Power of God and The Wisdom of God (1) The Foundation (1) Our Passover (1) Rock (2) Head of every man (1) First fruits of them that slept (1) The last Adam— a quickening Spirit (1) The second Man—the Lord from heaven (1) The Son (1).
2 Corinthians. —Christ Jesus the Lord (1) The Image of God (1)
GALATIANS. —Seed of Abraham (2)
EPHESIANS. —The beloved (1) Head over all things to the Church (1) Our Peace (1) The Head of the Church (1) The Savior of the body (1)
PHILIPPIANS. —The Savior (1) “ Christ Jesus my Lord” (1).
COLOSSIANS. —Christ Jesus the Lord (1) The Son of God’s love (1) Image of the invisible God (I) First born of every creature (1) Head of the body (1) The beginning (1) First born from the dead (1) Head of all principality and power (1) Our Life (1) The Lord Christ (1).
2 Thessalonians. —The Lord of Peace (1).
1 Timothy. —Mediator (1) Blessed and only Potentate (1) Our Hope (1).
2 Timothy. —Of the Seed of David (1) The righteous Judge (1). TITUS. —God our Savior (3) The Lord Jesus Christ our Savior (1) Jesus Christ our Savior (1).
HEBREWS. —Heir of all things (1) The Brightness of God’s glory (1) Express Image of His person (1) First begotten (1) Son of man (1) Captain of our Salvation (1) A merciful and faithful High Priest (1) Apostle and High Priest of our profession (1) A great High Priest (1) A High Priest (3) A Priest forever after the order of Melchisedek (3) Author of eternal salvation (1) A High Priest after the order of Melchisedek (2) A High Priest forever after the order of Melchisedek (1) A minister of the Sanctuary and of the true Tabernacle (1) Mediator of a better covenant (1) A High Priest of good things to come (1) Mediator of the new covenant (2) A High Priest over the house of God (I) The Author and Finisher of faith (1) Great Shepherd of the sheep (1).
1 Peter. —A Lamb without blemish and without spot (1) A living Stone (I) The Stone which the builders disallowed (1) Head of the corner (1) Shepherd and Bishop of your souls (1) The Just (1) The Chief Shepherd (1).
2 Peter. —Our Lord and Savior Jesus Christ (3) Jesus our Lord (1) God’s beloved Son (1) The Lord and Savior (1).
1 John. —The Word of Life (1) The Life (1) Eternal Life (2) God’s Son Jesus Christ (3) Jesus Christ God’s Sun (1) Advocate (1) The Righteous (1) The Propitiation for our sins (1) Him that is from the beginning (2) The Christ (2) God’s only begotten Son (1) The Savior of the world (1) Him that is true (2) The True God (1)
2 John. —The Son of the Father (1).
REVELATION. —The faithful Witness (1) The first begotten of the dead (1) The Prince of the kings of the earth (1) Alpha and Omega (4) The beginning and the ending (1) The first and the last (3) One like unto the Son of man (2) He that liveth and was dead and is alive for evermore (1) He that hath the keys of hell and of death (1) He that holdeth the seven stars in his right hand and that walketh in the midst of the seven golden candlesticks (1) He which hath a sharp sword with two edges (1) The Son of God who hath his eyes like unto a flame of fire and his feet like fine brass (1) He which searcheth the reins and hearts (1) The, Morning Star (1) He that bath the seven Spirits of God and the seven stars (I) He that is holy, He that is true, He that hath the key of David, He that openeth and no man shutteth, and shutteth and no man openeth (1) The Amen, the faithful and true Witness, the beginning of the Creation of God (1) The Lion of the tribe of Judah (1) The root of David (1) A or the Lamb (28) God’s Christ (2) Faithful and True (I) Word of God (1) King of nations (1) Root and offspring of David (1) The bright and morning Star (1) Lord Jesus (1).
N.B.-So many of the Class had used the Authorized Version that we have adhered to it, especially as we have at present no Revised Version of the Old Testament, which is the subject of the companion paper next month.
The Holy Bible: Its Contents and History
We hope with the Lord’s gracious help to contribute a few brief and simple papers upon the Holy Scriptures,—their external form and internal character. The verbal inspiration and consequent divine authority of the Word of God; where, when, by whom, and the languages in which it was written; the subjects and character of its various books; its divisions, titles, headings, and various addenda; its manuscripts, notice of English translations and their translators, specimens of printed Bibles—these and other points may come before us from time to time. While engaged together however on these interesting subjects we shall do well to remember, that apart from Christ Himself, the living Word, all such knowledge is valueless. It is only as we reverently study the Bible in communion with Him that our souls are blessed.
The special object of this general sketch of the Bible is that by having an intelligent understanding of its history we may be able rightly to answer any questions upon it, and that we may learn to value the Scriptures increasingly for ourselves, holding fast every word, as infidelity and skepticism increase around us. We will begin with The Titles Of The Bible.
In the ecclesiastical writings of the four first Christian centuries we have the Bible frequently referred to as “The Scriptures,” or “The Sacred Scriptures”; another common enough title by Jewish and Christian writers was, “ The Books.” St. Jerome who flourished during the latter half of the fourth century beautifully styled the whole collection of 66 Sacred books, “The Divine Library.” A few particulars about St. Jerome, one of the most distinguished and learned fathers of the Latin Church, may not be uninteresting. He was born about A.D. 340 on the borders of the ancient country of Pannonia, one of the provinces subject to the Roman sway. Jerome’s father was named Eusebius, not the celebrated ecclesiastical historian of that name. Being a Christian and in affluent circumstances, he provided his son with a liberal secular and theological education. Jerome was early sent to Rome where he studied for several years under various masters, the most noted of whom was Donatus, perhaps the most accomplished grammarian of his age. Jerome seems to have been brought to the Lord when a young man, probably when prosecuting his studies in Rome. He soon gave himself up almost wholly to the study of the Sacred Scriptures and produced a number of commentaries on separate books of the Bible, besides numerous other works. Having gone to Palestine to make himself personally acquainted with the localities mentioned in Holy Writ, he resolved to become master of the Hebrew language, so as not to be dependent upon translations in the study of the earlier oracles of God—the Old Testament. In a few years he acquired an intimate knowledge of the language which he soon turned to good account. From the second century till the days of Jerome, the Bible in use in Western Christendom was a translation from the ecclesiastical tongue-the Greek. The Septuagint or Greek version of the Old Testament executed about three centuries before Christ, was in common use even in Palestine in the days of our Lord and of His Apostles. From the fact of this old and venerable document being frequently cited by the Lord and writers of the New Testament, it would have been regarded almost as a sacrilegious act to have questioned its exactness; besides which Hebrew was only known comparatively to the few. The Greek New Testament and the Greek version of the Old, formed the basis of all Latin and other versions of the Bible till the days of Jerome, who was the first Christian scholar who attempted a translation direct from the original tongues. This valuable work styled the Vulgate was bitterly opposed at the time, and it was only after a lapse of 200 years that it was accorded general favor. Jerome’s version was commonly spoken of as “The New Translation” to distinguish it from the Septuagint, the Old Translation. Pope Gregory—the best of the Roman Pontiffs—officially sanctioned the Vulgate of Jerome, who was certainly one of the most pious, and probably the most learned of the Latin Fathers.
We will bring this digression to a close by a brief notice of another Christian and ardent lover of the Scriptures. We refer to John Chrysostom, Bishop of Constantinople. This Greek father was for many years contemporary with the learned Jerome of the Latin Church. John was surnamed Chrysostom, meaning the golden-mouthed because of his match, less eloquence. He was not only an indefatigable preacher—daily attracting thousands by his burning words, but he was a most fearless one, regardless alike of the frown or smile of the Emperor Arcadius, or his godless Consort, Eudoxia. The Bishop in the course of his familiar discourses styled “Homilies”—of which there are about a 1020 extant, spoke of the Bible as “THE DIVINE BOOKS.” Chrysostom was much beloved by the people of Constantinople, but hated by many of the clergy, and ladies and nobles of the court, whose ways and lives he unsparingly condemned. He died after much suffering, repeating his favorite words, “Glory be to God for all events.” It is somewhat singular that both these distinguished fathers—Jerome and John—voluntarily secluded themselves for several years, the former in the deserts of Syria, the latter in a mountain-cave near Antioch. The study of the “Divine Library” and of the Hebrew language were the objects of the former, while the latter made such good use of the “Divine Books” that he committed them entirely to memory. Both fathers were truly eminent men, both loved the Lord Jesus, and both were renowned for their devotion to the Word of God. If Jerome was the more learned, Chrysostom was the more eloquent of the two.
From about the beginning of the fifth century the whole of the sacred writings as in our English version were spoken of as THE BIBLE, from the Greek word biblos, meaning book, previously they were spoken of as “The books.” The preeminent dignity of the Word of God as the book of books is thus signified in the title, “The Bible.” But there was yet wanting a word to denote its divine character, hence “The Holy Bible,” which is the chosen title of the Sacred Scriptures throughout the known world; in England the title has been in general use for about 600 years. Under the pontificate of Julius II.-the military and profligate head of the Romish Church—the title “The Holy Bible” first received papal sanction. It is interesting to trace also how the term Old and New Testament arose. The expression, “the old testament” applied in 2 Corinthians 3:14 to the law, and the prominence given in Hebrews to the contrast between “the old” and “the new,”(7:22; 8:6; 9:15), led gradually to the extension of the former to include the other books of the Jewish Scriptures and to the application of “the new” to the other Sacred writings. The old Greek writers enumerate “the books of the Old and New Testament.” “The Oracles of God,” (Romans 3:2); “The Holy Scriptures,” or, “The Sacred Letters,” (2 Timothy 3:15); and “The Word of God,” are scriptural and beautifully expressive titles of the Bible as a whole. The first intimates its authoritative character; the second is the expression of its divine origin; while the third refers to its object—which is God’s revelation of Himself to the race—His voice to the soul of man.
Do not hesitate, beloved Christian reader, to speak of your English Bible as “The Word of God” on the absurd plea that it is merely a translation. Our Lord, His Apostles, and writers of the New Testament frequently referred to, cited from, and reverently turned over the pages of the Greek version of the Old Testament, repeatedly terming it “The Word of God.” What is the difference in principle between an English and Greek translation? The question is: Have we got the very words and thoughts of God, whether expressed in Greek, or English? No doubt it was the Septuagint or Greek version of the Hebrew Scriptures already referred to, which Timothy was acquainted with from childhood, and yet Paul, or rather the Holy Ghost through him, terms it “The Holy Scriptures,” declaring their full inspiration, besides coupling them with those then unwritten, “All Scripture given by inspiration of God.” (2 Timothy 3:15, 16).
(To be continued.)
Bible Queries: 234 - 258
All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.
Q. 234. (1) Kindly explain the difference between Matthew 27:3-10, and Acts 1:28. (2) Kindly explain Mark 9:29. W. H. A.
A. (1) See answer to Query 164 “Y. B.” vol. 2 (2) Prayer and Fasting: this is the expression of absolute dependence on and communion with God on the one hand, and complete separation from all natural power or earthly things generally on the other.
Q. 235. Will you kindly explain Ezekiel 18:24, and John 15:2, and v. 24? S.
A. Ezekiel speaks of human righteousness (which indeed was all that was then revealed) any failure in which it is evident forfeits all right to life. John 15 speaks of outward attachment to Christ as a branch, the proof of the hidden and real link in this case being fruit-bearing. John 5 speaks solely of this vital hidden link, which is always eternal, showing itself in both righteousness and fruit-bearing.
Q. 236. (1) Is there any difference between a priest and a worshipper? (2) When was Peter converted? In John 1:42, or Luke 5:8? C.
A. Worshipper in Acts 19:35, means temple keeper; in John 4:23, one who pays homage; in Hebrews 10:2, one who serves. A high priest is ordained to offer gifts and sacrifices, Hebrews 8:3, priests offer gifts according to the law, 8:4, and we as priests offer spiritual sacrifices, 1 Peter 2:5, of three sorts, our praises, Hebrews 13:15 (herein being worshippers) our goods (ver. 16) and ourselves (Romans 12:1). (2). Peter was converted (or turned to) Christ, as Messiah in John 1:42, as Son of God, and the one object to follow in Luke 5:8, and again after failure, according to Luke 22:32. See CONVERSION (Biblical Words, Y. B.) also Story of a Second Conversion, (Y. B. Vol. 1)
Q. 237. What does salted with fire mean, Mark 9:49? S. B.
A. That every one, good and bad, should be tested by the perfect holiness of God. Where there was divine life, the fire would only consume the flesh; for when we are judged we are chastened of the Lord that we should not be condemned with the world; with the wicked it is final condemnation. The good will also be salted with salt, i.e., the energy and preserving power of the holy grace of God, keeping us practically from the corrupting power of evil around.
Q. 238. Will you please explain 1 Peter 4:17, 18? E. P.
A. Holiness becomes God’s house (now His professing people on earth) forever. See Psalms 93:5, Ezekiel 43:12. Judgment begins with those who are nearest to God. He does not spare those who name the name of Christ, and do not depart from iniquity. Here, however, the judgment is on the whole mass of profession. Individual salvation is nowhere in question here. Ver. 18 is quoted from Proverbs 11:31, and goes on to show that if God begins with those who outwardly at least are near Him, what possible hope can those have who all their life have defied Him?
Q. 239. Kindly explain Acts 27:33. Was nothing eaten, or only no proper meal taken? R. S. H.
A. Probably the latter, otherwise the men would have died without a miracle, and of this there is no hint. No doubt they had labored incessantly without any visible means of support, no regular meal being taken during the whole of the period.
Q. 240. How were the words of the Lord in Matthew 12:40 verified? M. S.
A. See answer to Q. 84, V. B., Vol. 2. The difficulty is solely occasioned by our not understanding the Jewish mode of reckoning the smallest portion of a day as a whole day, or day and night, according as 24 hours or 12 hours each are meant.
Q. 241. (1) Please explain why “the nail” in Isaiah 22, 23, is Christ, and in verse 25, “Antichrist” as stated in answer to Q. 112. (2) Also, please say what the first part of the parable in Luke 15:13-21, refers to. C. M. B.
A. (1) The Lord here takes Shebna (ver. 15) as a picture of Antichrist to be displaced by Eliakim (ver. 20) type of Christ (ver. 22, 23) who displaces in like manner the nail that was in a sure place, viz., Antichrist (ver. 25). (2) The departure of the human race in Adam from God and the practical love of “the far country,” and one’s own way in each human heart (Isaiah 53:6), and the work of the Spirit bringing home the miserable condition to the soul, and leading it to turn to God (conversion the work of Christ is not brought out here, but in ver. 1-7.
Q. 242. Are “vessels to dishonor” 2 Timothy 2:20, unsaved persons, or Christians mixed up with evil, religious or otherwise? R. S. H.
A. If “a great house” be taken to mean the whole mass of religious profession, it is evident that the vessels to dishonor will mainly include those who take the place of vessels without any reality, i.e., mere professors.
Q. 243. Hebrews 10:29. Who are those who “have trodden underfoot the Son of God,” and how were they sanctified by the blood of the covenant, and who are the people in Hebrews 13:12, said to be sanctified by the blood of Jesus? E. M.
A. Refer to Y. B., vol. 1, p. 219, also Q. 146, Y. B,, vol. 2. These apostate Jews in embracing Christianity, took the place of being separated to Jesus the Nazarene by His blood. Jesus suffered without the gate for this purpose, that a company might be separated to Himself. We must ever, however, distinguish between taking up a profession or position, and being really saved by living faith in Christ.
Q. 244. Kindly explain “prophesying” and “prophecy,” in 1 Corinthians 14:22, 24, and if the first has reference to believers and the second to unbelievers. C. M. LE P.
A. Believers only prophesied in the New Testament. Tongues were for a sign of Divine power in the early Church. Prophesying was directly for edification. Hence a meeting wholly taken up with tongues would be most unprofitable, whereas if taken up wholly with prophecy, the power of the word would reach consciences, though there might be no “tongues” to show the Divine power.
Q. 245. Kindly say if Isaiah 58:13, 14, refers to the Lord’s day? J. M. M.
A. This refers to the Sabbath. The principle, however, is good for the Christian, not on the Lord’s day only, but every day of the week.
Q. 246. Please say why the words of the inscription on the cross vary in the different Gospels? H. N.
A. The only answer we can give is that the full title on the cross was, “This is Jesus of Nazareth, the King of the Jews,” of which, as is frequently the case in other facts, each Evangelist states a part, none alone giving the whole. Thus Matthew omits “of Nazareth;” Mark, the whole first clause, “This is Jesus of Nazareth;” Luke, “Jesus of Nazareth;” and John the words, “This is.”
Q. 247. What does Luke 14:26 mean? W.
A. See answer to Q. 223, Y. B., July. If more is wanted write again.
Q. 248. Will you kindly explain John 16:8.
A. It means with regard to righteousness. The new version reads, “he will convict the world in respect of sin and of righteousness, and of judgment.” The sin was the world’s in crucifying Christ; the righteousness, that of God in putting Him at His right hand, to save now, or to judge hereafter, and both in righteousness; of all this the Holy Ghost is witness.
Q. 249. Please explain 1 Corinthians 9:4,5. D. E.
A. “Power,” in these verses is better translated “a right to.” The apostle was chewing (verse 11) that he had a right to claim temporal support for himself, and if necessary, for a wife, as an apostle and teacher.
Q. 250. Kindly say what kind of life the unbeliever will have throughout eternity, and what body he will have. J. C.
A. We do not know anything more than that he will have a perpetuity of existence in unutterable misery, and that the body will be immortal. Eternal life properly speaking, belongs to the Christian alone, and means much more than existing forever, which is equally true of the unbeliever, only those who are in Christ have eternal life, the others, although existing forever, shall not see life. (John 3:36.)
Q. 251. Will you kindly explain the passage “In his humiliation his judgment was taken away.” S. B.
A. The quotation is by the Evangelist from the Septuagint or common Greek version of the Old Testament. The marginal reading in our Bible (Isaiah 53:8) makes all clear.
Q. 252. Do the servants in Matthew 25 include mere professors? M.
A. Certainly, all who take the place of servants of God, whether true Christians or not.
Q. 253. Was it Philip, the Apostle or the Evangelist (one of the seven) who preached at Samaria and to the eunuch? A. B.
A. The Evangelist; who disappears at Caesarea in 8:40, not to be seen again till many years after (21:8) when we find him spoken of with four daughters that prophesied.
Q. 254. In Genesis 15 we read, “Lord God, (Adonai Jehovah), and in verse 4, “the word of the Lord,” (Jehovah). In what sense then is Exodus 6:3 true? J. B. S.
A. The passage expressly says that God’s name in relationship to the patriarchs was El Shaddai, (God Almighty), just as now His name to us is “Father.” We may use the other, as Abraham did, but Jehovah was not the special name of God to him as it was here for Israel, whereas God Almighty was.
Q. 255. Please explain what 1 Timothy 6:13 refers to. M. W.
A. The whole bearing and testimony of Christ before Pilate.
Q. 256. Why was sailing dangerous when the fast was past (Acts 27:9). A. A. R.
A. The fast was the great day of atonement in the seventh month, answering to the middle of our September. Hence the autumnal gales and wintry weather were now to be expected.
Q. 257. (1.) Does the “redemption of the purchased possession” (Ephesians 1:14) mean the gathering in of sinners, or refer to our heavenly possession of which the Spirit is the pledge? (2.) Does “making peace” (Ephesians 2:15) mean between God and man, or Jew and Gentile? (3.) What does “in the Lord” mean? (Ephesians 6:1), also “as is fitting in the Lord?” (Colossians 3:18.)
A. (1.) To the latter. (2) Between Jew and Gentile. (3.) It means both in a godly way, and in consistence with God’s claims. These words give the manner and the limit.
Q. 258. If one is born again is he not indwelt by the Spirit according to Romans 8:9? C. K.
A. Romans 8:9 refers to the new life in us by the Spirit. We get the Spirit dwelling in us as a person, lower down in verse 16. The indwelling of the Spirit as a person is an additional privilege to the new life. The disciples had the former before the Lord died, but not the latter till after He was risen. The Spirit dwells in all those who, according to Ephesians 1:13, have believed the gospel of their salvation, i.e., have peace with God.
Seven Sevens: Better Things-Looks-Gifts-Perfect-Miracles-Conversions-Fear Nots
Seven “Better Things” in Hebrews— Testament (7:22); Promises (8:6); Substance (10:34); Hope (7:19); Sacrifices (9:23); Country (11:16); Resurrection (11:35).
Seven “Looks” in Mark. —3:5; 3:34; 5:32; 6:41; 7:34 8:33; 11:11.
Seven “Gifts” in John. —His flesh (6:51); His life (10:11); His example (13:15); A Comforter (14:16); His peace (14:27); His words (17:8); His glory (17:22).
Christ’s sevenfold perfection in death. —As the ‘dumb sheep’ (Luke 23:9); As Messiah (Luke 23:28); As Son of God (Luke 23:34, 46); As Savior (Luke 23:43); As the Lamb of God (Matthew 27:46) As Son of Man (John 19:26, 27); As Servant (John 19:30).
Seven Miracles in John. —Water into wine (2:9); Nobleman’s son (4:50); impotent man (5:8); 5000 fed (6:11); Walking on sea (6:19); Blind man (9:1); Lazarus (11).
Seven Conversions in John. —Andrew; Simon; Philip; Nathanael; Woman of Samaria; Nicodemus; Blind man.
Seven “Fear Not’s” in Luke. 1:13; 1:30; 2:10; 5:10; 8:50; 12:7; 12:32.
From, To, and For Christ:
Our food is from Christ.
Our worship is to Christ.
Our service is for Christ.
Occupied with Jesus.
Our HEART yielded to (Proverbs 23:26) our Lord and Savior Jesus Christ.
Our ARM leaning on (Song of Solomon 8:5) our Lord and Savior Jesus Christ.
Our HANDS working for (Ephesians 4:28) our Lord and Savior Jesus Christ.
Our EYES looking to (Hebrews 12:2) our Lord and Savior Jesus Christ.
Our FEET following after (1 Peter 2:21) our Lord and Savior Jesus Christ.
Our VOICE speaking to (Song of Solomon 2:14; Psalm 71:24) our Lord and Savior Jesus Christ.
Our EAR listening to (Luke 10:29) our Lord and Savior Jesus Christ.
Have you ever noticed that just as there were FIVE PILLARS guarding the entrance to the Holy Place, so we have FIVE APOSTLES, Paul, Peter, John, Jude and James, stationed as it were at the threshold of the Christian faith, through whose teaching alone we can understand what is within while just as the Holy of Holies was guarded by FOUR PILLARS, so the FOUR EVANGELISTS guard, while at the same time they give us access to the sacred mysteries of the life of our Lord.
The Revised Version of the New Testament: Matthew 1-2:23
As the Revisers of the New Testament have lately given to the world the result of their labors, we think that it may be profitable, and, it is to be hoped, not altogether uninteresting, to pass rapidly in review the principal changes which have been introduced into the text of our English New Testament. In doing so we shall necessarily be as brief as possible, and in general confine our remarks to those alterations which have more or less influence on the substantial sense of each passage. We must first observe that the alterations made are of two kinds, namely, various renderings into English of the Greek Text, and various readings in the Greek Text itself. The latter are, of course, more important than the former, as we all know that the Greek Text alone is inspired by God, and that the best translation must of necessity bear the traces of human weakness.
Matthew 1
Chapter 1. —In the first seventeen verses of this chapter we need observe only, that the Revisors have given us, as far as possible, the Hebrew forms of proper names instead of the Greek forms, which we find in the Authorized Version. This is an unquestionable improvement, for the imperfections of the Greek Alphabet often render Hebrew names unrecognizable, and many persons would no doubt fail to identify “Abia” and “Ozias” with the Abijah and Uzziah of the Old Testament.
1:21. — “It is he that shall save his people from their sins.” This alteration makes the passage far clearer and more forcible. It is evident these words of the angel were equivalent to saying that Jesus was to be the Savior of Israel, so often promised in the Prophets and in the Psalms.
1:22. — “Through the Prophet.” This translation is here substituted for “by the prophet.” It shows more distinctly that the Prophets were merely instruments employed by God to utter His words. (2 Peter 1:21.)
1:23. — “The virgin;” as the definite article is present both in the Greek Text, and in the Hebrew, (Isaiah 7:14), it is somewhat strange that it should be omitted in the Authorized Version.
1:25. —In this verse the Revisers substitute “a son” for “her first-born son,” following the Vatican manuscript, and the Codex Dublinensis. Both the Codex Ephraemi and Beza have “her first-born son.”
Matthew 2
2:4. — “The Christ.” It is to be regretted that in the Authorized Version the definite article should be so seldom before the word “Christ,” when it is present in the Greek. The expression “the Christ” calls our attention to the fact that “Christ” is, properly speaking, not a personal name, but a title or official designation, meaning, “the Anointed One.”
2:6. — “Which shall be shepherd of my people Israel.” This is the literal translation of the passage as it stands in Greek. In Micah 5:2, from which the words are quoted, the image of a shepherd is not introduced.
2:16. — “Male children;” the fact that only male children were slain does not appear in the Authorized Version. In this connection the word “borders” is more intelligible than “coasts,” and we accordingly find that it has been generally adopted in the Revised Version. “Coast” in modern English always means the shore of the sea, and would never be used in speaking of an inland place, such as Bethlehem.
2:18. — “Weeping and great mourning.” This is the reading of the Vatican manuscript. Beza and the Codex Ephraemi agree with the authorized Version. In Jeremiah 31:15, we read “lamentation and bitter weeping,” (literally, weeping of bitterness.)
2:22. — “And being warned of God.” The Authorized Version has “notwithstanding,” which mars the effect of the passage; as it was not into Galilee, but into Judea, that Joseph feared to go.
23. —That it might be fulfilled which was spoken by the prophets, that he should be called a Nazarene.” This translation is somewhat more satisfactory than that of the Authorized Version, which says simply, “that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.” It is well known that these words are nowhere to be found in the Old Testament. We may also remark that, in the New Testament, quotations are not generally introduced, as in this case, by the word “that.” If we read the verse as the Revisers render it, we may explain the difficulty as to the quotation, by supposing that the words are not a direct citation from any preceding writing, but that “ the prophets” (in this verse the plural is used) taken as a whole, show the Messiah to be “despised and rejected of men,” or, as another passage says, one “whom the nation abhorreth.” (Isaiah 49:7.)
(To be continued.)
Note, —Owing to the great press of matter, we have been compelled to make the first number 24 pages.
The Holy Bible: the Books of the Bible
The 39 books comprising the “Old Testament,” —so called from the borrowed application of the title in 2 Corinthians 3:14, were written at different times, by various persons, and in distant places.
We entertain but faint hope of convincing the skeptic or silencing the caviler, but we submit the following statements, of facts as demonstrating that the Bible is indeed the voice of God to man, that He has imprinted on it divine unity; that God only could have secured such remarkable agreement, such precision of statement, such oneness of mind and plan as is revealed in the Scriptures. Here are 66 books, the work of about 40 writers, and their composition occupying a period of about 1500 years, written in the continents of Asia, Africa, and Europe.
Of the writers we number the most illustrious monarchs of Israel, as David and Solomon; two distinguished prime ministers at the court of the Gentiles, Mordecai and Daniel; a cup-bearer—a highly honorable position—in personal attendance on the Persian monarch, as Nehemiah; the adopted Hebrew, Moses, brought up amidst the splendors of the Egyptian court and educated in the wisdom and learning of that truly remarkable people; the learned and pious scribe, Ezra, whose name and deeds are engraven on the memories of the past and present Jewish people; a farm servant, Amos, whose charming simplicity (Chapter 7:14-17) accords so fitly with his humble occupation; the prophet and judge Samuel; many prophets, grand as Isaiah, touching as Jeremiah, vigorous as Ezekiel, powerfully descriptive as Joel; illiterate Galilean fishermen (Acts 4:13); a despised and degraded tax collector in the employment of the Romans, Matthew; the tent maker of mighty intellect, Paul; and the highly educated Gentile physician, Luke.
Of the writings, the first was the Pentateuch, completed 15 centuries before Christ, that is 700 years before Rome was founded, and about 1000 years before the work of Herodotus the first authentic history, was published. Centuries too, before the prince of Greek poets, Homer, flourished, or Hesiod, more ancient still perhaps, sang his verses. The Pentateuch and the book of Job are by far the oldest writings in existence. The historical and chronological records of China and Egypt are unworthy of consideration. It has been shown that even were the annals of the Hindoos—which exceed in absurdity those of China and Egypt—reliable, the arbitrary mode of computation (months of 15 days, and years of 60 days), would reduce the chronologies of these peoples to a near agreement with the Biblical chronology. There is neither book nor monument within several centuries of the time when Moses wrote the first portion of the Bible. Then after a quarter of a century, Joshua, the second inspired penman, wrote the book to which his name is attached. Then comes another interval, ‘a lengthy and sorrowful one, of more than 300 years, covering the times of the Judges, and well termed “the dark ages” of Israelitish history, when Samuel, the third inspired writer, brought up the Jewish annals to the times of David—the sweet Psalmist of Israel. Another interval of 300 years, and we listen entranced to the grand and glowing strains of Isaiah—the prince of Hebrew prophets; perhaps the most magnificent piece of writing ever penned is the 60th Chapter of Isaiah, and of course divinely inspired like every other line and word of Scripture. Yet another period of nigh 300 years, in which the voices of the prophets were lifted up in the land of Immanuel, or amongst the captives of Babylon, when their tears bedewed the sacred soil, and their sufferings and exercises are written on high, and Malachi closed the inspired records of the Old Testament. A long and dreary blank of 460 years, unwritten in the pages of God’s most holy Word, brings us to a few years at most after the death of Jesus, when Matthew wrote of CHRIST. Within 30 years after, the whole of the New Testament was completed, save the Revelation, which was written about A.D. 96. Thus the whole Bible was completed and in the hands of the Christian, and keeping of the church, or rather of God, ere the first Christian century closed.
Of the places where the various parts of the Bible were written, Babylon, the capital of the Chaldean monarchy, Jerusalem, the capital of the kingdom of Israel, Rome, the capital of the fourth Universal Empire, and Ephesus, the capital of Asia Minor, may be instanced. Take Jerusalem as a center, and you have Daniel the calm and measured historian, and Peter the warm-hearted and fervent Apostle, both writing in Babylon, 560 miles distant, and Paul penning his prison epistles in the imperial city of Rome, 1450 miles distant. The greater number of the sacred books were of course written in Palestine-regarded by the ancients as occupying the central situation in the known world. (Ezekiel 5:5.)
We append a list of the Books of the Old Testament, supplying in tabular form some information regarding their character, and where and when they were written.
Names and Titles of Christ in the New Testament
We may just indicate very briefly a very few of the interesting facts brought out by the comprehensive list we published last month, the result of the first research of the Bible Students’ Class.
Going through the list in order, we may observe the value of the way in which the names and titles are arranged. First, are given tables of those that occur in more than one Gospel or Epistle, and then, lists of those that are only used in one Gospel or Epistle. The former are subdivided on a very useful plan suggested by one of the Class, into 6 classes:— names used by the Evangelist in the narrative—in quotations from the Old Testament—by the Lord Himself of Himself—by God—by others—and the names that the Lord said others called Him.
It is remarkable to notice into what prominence the word “Lord” comes after the resurrection, when God “made that same Jesus ... both Lord and Christ.” In the Acts the title occurs 38 times in the narrative, being more than the whole number of names (Jesus excepted) used by all the Evangelists put together. In connection with this it is interesting to note that the only place where “the Lord Jesus “occurs in the Gospel, is in Luke 24:3. This compared with 23:52, is very striking. Before the resurrection, it is “the body of Jesus,” after, it is “the body of the Lord Jesus.”
The title used by the Lord in speaking of Himself is with very few exceptions, “the Son of Man.” The only other title used to any extent is “the Son,” which is used characteristically 12 Times in John, and only 6 times in the other three Gospels. The common titles used by others are “Lord,” or “Master.” The former being conspicuously absent however from Mark; for, though occurring over 20 times each in Matthew, Luke, John, and Acts, it is found but three times in Mark. “Son of Man,” although used in the Gospels over 80 times by Christ of Himself, is but twice used by others.
The list of the names the Lord said others gave Him, directly or indirectly, affords sad food for reflection.
In the Epistles, the common name is “Christ;” “the Lord” coming next. It will be noticed by many with surprise however, that whereas “the Lord Jesus” occurs only 18 times in all, “Jesus” is found 30 times.
The use of “the Son,” or “the Son of God” is remarkable in 1 John (20 times).
Of the name’s peculiar to one Gospel or Epistle, those in John used by the Lord of Himself are most characteristic and remarkable, and will well repay a close study, as indeed will also each of the Gospels.
In the Epistles it is interesting to note how the names peculiar to each indicate the line of truth taught. Taking one or two, we notice that in Galatians alone is Christ called “the seed of Abraham.” In Ephesians, all his relations to the Church are brought out; in Philippians, “Jesus Christ my Lord.” In Colossians we get the peculiar titles which show His Lordship and supremacy. Titus peculiarly presents Christ as God the Savior, while Hebrews, as we all know, is the epistle that exclusively speaks of His priesthood. In 1 Peter, He is “the Lamb,” “the Stone,” and “the Shepherd.” Then John and Revelation are also most characteristic. We are sure from the very rapid survey we have made, that ample food for most profitable study will be found in this comprehensive list—study too that will give us to understand in fuller measure the varied glories of our Lord and Savior Jesus Christ.
The Bible Students' Class: Allusions to Genesis
In addition to the list printed last month, the following have expressed a wish to join the Bible Class, and we accordingly give their numbers:—
107 S. E. 110 P. G. T. 113 J. N. Mussel.
108 J. G. W. 111 K. D. 114 E. S. M.
109 E. M. D. 112 H. L. L. 115 M. Bd.
116 J. S. R.
Several who sent contributions last month, omitted to do so this month, and we would call their attention to the following request in the July number.
“It is earnestly requested that members of the class will be regular in their papers, as often in important subjects, if two or three fail to whom a part is entrusted, or do it carelessly, it lessens the value of the whole work,” and as an instance of this we may mention that in one of the divisions we only received one paper.
The subject selected for this month is: The allusions contained in the other books of the Bible to any of the contents of the book of Genesis.
This subject is chosen with a view of forcibly showing that the book of Genesis contains the germs of the principles of God’s dealings with men, the development of which is found in the other hooks.
The subdivision is arranged as follows:—
Exodus, by 1, 2, 3, 4, 5.
Leviticus, by 6, 7, 8, 9, 10.
Numbers, by 11, 12, 13, 14, 15.
Deuteronomy, by 16, 17, 18, 19, 20.
Joshua, Judges, and Ruth, by 21, 22, 23, 24.
1 & 2 Samuel, by 2:5, 26, 27.
1 & 2 Kings, & 1 & 2 Chronicles, by 28, 29, 30.
Ezra to Song of Solomon, excluding Psalms, by 31, 32, 33.
Psalms 1-72 by 34, 35, 36, 37, 38.
Psalms 73 to end, by 39, 40, 41, 42, 43.
Isaiah, by 44, 45, 46, 47, 48.
Jeremiah & Lamentations, by 49, 50, 51, 52.
Ezekiel, by 53, 54, 55, 56.
Daniel to Hosea, by 57, 58, 59.
Joel to Micah, by 60, 61, 62, 63.
Nahum to Malachi, by 64, 65, 66, 67.
Matthew, by 68, 69, 70, 71.
Mark, by 72, 73, 74.
Luke, by 75, 76, 77.
John, by 78, 79, 80.
Acts, by 81, 82, 83.
Romans, by 84, 85, 86, 87, 88, 89.
1 & 2 Corinthians, by 90, 91, 92.
Galatians, Ephesians, Philippians, Colossians, by 93, 94, 95.
1 & 2 Thessalonians, 1 & 2 Timothy, Titus, and Philippians, by 96, 97, 98.
Hebrews, by 99, 100, 101, 102, 103, 104, 105.
James, by 106, 107.
1 & 2 Peter, by 108, 109, 110, 111.
1 2 & 3 John and Jude, by 112, 113.
Revelation, by 114, 115, 116.
All papers to be sent in by the 25th inst., with numbers attached.
We would suggest that the papers be arranged somewhat as follows, briefly summarizing the subject referred to:—Allusion: Matthew 18:8. Subject: Marriage. Referring to: Genesis 2:21-25.
Allusion: Psalm 105:8. Subject: Covenant with Abraham. Referring to: Genesis 18.
We now give the result of last month’s search, giving in each book, 1st—The names and titles of Christ; and 2nd, the names and titles of Jehovah (Lord) but not of God. We would here remark that in arranging and comparing the answers to the latter subject, it has been found practically impossible fully to classify the names and titles of Jehovah, especially when looked at as applying to Christ—the fact being, that, although New Testament light shows us that it is the Son who ever carries out the Father’s will, and that this Son is the same as the “I am,” or Jehovah of the Old Testament, still inasmuch as Father, Son, and Holy Spirit, is a revelation distinctive of Christianity, the difference between God the Father and the Son is not generally brought out before the New Testament. It is God who acts but often as Jehovah God (Loan Gun); so that while the first part of the subject has been fully and we trust satisfactorily worked out, the latter part cannot be so clearly defined. All therefore that we have printed is a list of the more remarkable of the titles of Jehovah in each book, most of them doubtless applicable to Christ; at the same time we would acknowledge the very careful and complete manner in which both these difficult subjects have been worked out by our correspondents. We may remind some at the same time that t “ties and types are quite distinct.
GENESIS. —1. The woman’s seed. Abraham’s seed. The LORD (ch. 18.) Shiloh, Shepherd of Israel, Stone of Israel.
2. The God of Bethel, The Lord, Judge of all the earth, Him that liveth and seeth, The Lord will provide.
EXODUS. —1. No titles of Christ.
2. The Lord God of your fathers, The God of Abraham, of Isaac, and of Jacob, I AM, I AM THAT I AM, The Lord God of the Hebrews, Jehovah, The Lord God the God of Israel, The Lord my banner.
LEVITICUS. —No titles of Christ.
NUMBERS. —1. Star, Scepter, He that shall have dominion.
2. No titles of Jehovah.
DEUTERONOMY. —1. Prophet.
2. Rock of his salvation, The Rock, Lord of Lords, The Shield of help, The Sword of excellency.
JOSHUA. —1. Captain of the Lord’s Host.
JUDGES. —1. No titles of Christ.
2. Lord God of Israel, The Lord the Judge, The Lord send peace.
RUTH. —1. No titles of Christ.
2. Lord God of Israel.
1 & 2 Samuel. —1. No titles of Christ.
2. The Lord of Hosts, The Lord God of Israel, The Lord Strength of Israel, The Lord of Hosts, Rock, Fortress, Deliverer, Shield, Horn of my salvation, High Tower, Refuge, Savior, Lamp, Tower of Salvation.
1 & 2 Kings. —1. No titles of Christ.
2. Lord of Hosts, Lord God of Israel, The Lord the God of David.
1 & 2 Chronicles. —1. Chief Ruler.
2. LORD God of Israel, Lord of Hosts, Lord God of Abraham, Isaac, and Israel, Lord God of heaven.
EZRA. —1. No titles of Christ.
2. Lord God of Israel, Lord God of heaven.
NEHEMIAH. —1. No titles of Christ.
2. Lord, Lord God of heaven.
ESTHER. —No titles of Christ or Jehovah,
JOB. —1. Redeemer.
2. Maker (John 1:3), Holy One (Acts 3:14), Preserver of men (Coloissans 1:17).
PSALMS. —1. 1-41. — Lord’s Anointed, My King, My Son, The Son, Man, The Son of man, Thine Holy One, Head of the heathen, Seed of David, a Worm, No man, a Reproach of Men, The Afflicted, King of Glory, The Lord strong and mighty, The Lord mighty in battle, The Lord of hosts, a Reproach among all mine enemies, a Fear to mine acquaintance, Thy servant, The righteous, This poor man.
42-72. —The King, Mighty, God, Most High, Lord of Hosts, a great King, a Stranger, an Alien, Servant.
73 to end. —The LORD, a priest forever after the order of Melchisedek, the Stone, the head Stone of the corner.
2. Lord of Hosts, Shepherd of Israel, Lord God of Israel, Lord God of my salvation, Lord our Maker, Lord of lords, Refuge, Strength, Fortress, Most High, Habitation, Defense, Jehovah, High Tower. The Lord our Shield, Holy One of Israel, God, their Rock, the High God, their Redeemer, Sun, Shield.
PROVERBS. —1. Wisdom, a Friend that sticketh closer than a brother.
2. Maker, Redeemer.
ECCLESIASTES. —2. Creator (Colossians 1:16.)
SONG OF SOLOMON. —1. The King, a Bundle of Myrrh, a Cluster of Camphire, My beloved, a Roe or young Hart, Him whom my soul loveth, The chiefest among ten thousand, My friend.
2. No titles of Jehovah.
ISAIAH. —1. The Lord, Immanuel, Child, Son, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace, a Rod out of the Stem of Jesse and a Branch out of his roots, Holy One of Israel, Crown of Glory, Diadem of beauty, a Foundation, b. Stone, a precious Corner Stone, a sure Foundation, Branch of the Lord, Redeemer, The King, Arm of the Lord, Man of Sorrows, Righteous Servant, a Covenant of the People, a Light of the Gentiles, a Witness to the People, a Leader and a Commander to the People, Ensign to the People, My Servant, Mine Elect, a Polished Shaft, Angel of His presence, Glory of the Lord, (Zion’s) Salvation.
2. Holy One of Israel, Redeemer, Savior, The First, The Last, of Sure Foundation, Holy One of Jacob, The King, Creator of the Ends of the Earth, Crown of Glory, Diadem of Beauty, Feeder of Israel, Husband of Israel, King of Jacob, Mighty One of Israel, Judge, Lawgiver, Creator of all things, Hope of Israel, Everlasting God, Creator of Israel.
JEREMIAH. —1. A Righteous Branch, a King, David their King, (See Hosea 3:5), Branch of Righteousness.
2. The Lord our Righteousness, Their Redeemer, King, hope of Israel, Savior, Strength, Fortress, Refuge, Holy One of Israel.
EZEKIEL. —1. My servant David, a Prince, Shepherd, Plant of Renown. 2. Holy One of Israel.
DANIEL. —1. A Stone cut out without hands, Prince of Princes, The Most Holy, Messiah the Prince, Messiah, One like the Son of God, One like the Son of Man.
2. King of heaven, Lord of heaven.
HOSEA. —1. David their king.
2. Lord Most High, Maker, Holy One, Savior king.
JOEL. —2. Hope of His people, The Strength of the children of Israel.
AMOS. —2. God of Hosts.
MICAH. —1. Ruler in Israel.
2. Tower of the flock, Judge of Israel, Lord of Hosts.
NAHUM. —2. Lord of Hosts.
HABAKKUK. —2. Holy, Lord of hosts.
ZEPHANIAH. —2. Just Lord, Lord of Hosts, King of Israel.
HAGGAI —1. The Desire of all Nations. 2. Lord God, Lord of Hosts.
ZECHARIAH. —I. My Servant, THE BRANCH, a Priest, My Shepherd, The Man that is my fellow, (Zion’s) king.
2. King, Lord of the whole earth, Lord of hosts.
MALACHI. —1. The Messenger of the Covenant, a Refiner and Purifier of Silver, Sun of Righteousness.
2. Lord of Hosts, God of Israel, God of Judgment, King.
Holy - Holiness: Part 1
What is it to be holy?
I think we may say that holiness is one of the words of Scripture, to which most of us attach but a vague meaning. We know for example that a saint means a holy person. But the expression “a saint” conveys to many people an idea of superior goodness, so that were you to say to them, “Are you saints?” they would understand it to mean, “Are you specially good?” “Are your ways, and your hearts, and your tempers better than those of most people?” And naturally they would hesitate, and ought to do so, as to whether the word saint, could in any degree apply to them. I am referring now to Christians only, to whom the word saint is not a nickname expressing contempt and dislike. We know that to many it is nothing more than a term of reproach.
Let us look into the Word of God, to see in what manner the word is there used. We first find the expression in Genesis 2:3. We there read that God hallowed a certain day. In other words, He set it apart for Himself.
In Exodus 3:5, we next find it, “Holy ground,”—holy, because of the Lord’s manifested presence. The same in Joshua 5:15. If you look carefully into the Hebrew Concordance, you will meet the word again, in speaking of the following days, persons, or things;1St & 7th Days of Unleavened Bread.
The Firstborn of Israel
The habitation of Jehovah.
The nation of Israel.
The Holy Place and the Most Holy Place in the Tabernacle.
Garments for Aaron (especially the Crown).
Gifts of the children of Israel to the Lord.
Aaron and his Son.
His son’s garments.
The Wave Breast.
The Heave Shoulder.
The Brazen Altar.
Whatever touched it.
The Tabernacle.
The Incense Altar.
The Anointing Oil.
The Ark.
The Table and his Vessels.
The Candlestick and his Vessels.
The Laver and his foot.
The Perfume.
All the vessels of the Tabernacle.
The Meat Offering.
The Sin Offering.
The Trespass Offering.
The Peace Offering.
Every one that touched offerings of the Lord made by fire, or that touched the flesh of the Sin Offering.
The Linen Coat.
The Fruit of the 4th year.
The Priests.
The Holy Convocations, viz. — The Sabbath. The Passover. Unleavened Bread, 1St & 7th days. Day of First fruits. Feast of Trumpets. Day of Atonement. Feast of Tabernacles (1St & 8th days).
The Shewbread.
The Year of Jubilee.
Any beast, clean or unclean, presented to the Lord.
The exchange of any such beast.
A House, or Field dedicated to the Lord.
The estimation of such a field till the year of Jubilee.
Every devoted thing.
Tithes of seed or fruit, herd or flock.
Exchange of the two latter.
Water mentioned in Numbers 5:17.
The Nazarite.
The Man whom the Lord chooses to come near to Him.
The Censers in Numbers 16, because “they offered them before the Lord.”
The firstling of a Cow, Sheep, or Goat.
The Camp.
The 3 Cities of Refuge west of the JorDaniel
Things set apart for the Temple service by David and others.
The places whereunto the Ark of the Lord had come.
The Temple itself.
Heaven.
The Levites.
The Sheep-gate.
Zion.
The Lord’s Throne.
The Spirit.
Sinai.
The Arm of the Lord.
The Promise of the Lord.
The Remnant of Israel.
The Covenant.
In the future, it is applied to restored Israel-The Cities of the Lord—The oblation of the Land—The whole limit around the house of the Lord—Every pot in Jerusalem and Judah.
Above all, we find the word applied to the Lord Himself, and to His Name.
Of these things, we find seven called Most Holy, or Holy of Holies,—and seven more which become Most Holy by anointing. The former are: I The Holy of Holies. —2 The Perfume. —3 The Meat Offering. —4 The Sin Offering. —5 The Trespass Offering. —6 The Shewbread. —7 Every devoted thing.
The latter are: —1. The Tabernacle. —2. The Ark. —3. The Table and all his Vessels. —4. The Altar of Incense. —5. The Altar of Burnt Offering, and all his vessels. —6. The Laver and his foot.
Besides this, in the future, the Oblation of the land, and the limit round the house, are called Most Holy.
(To be continued.)
Notes and Fragments
We wrote to a Bible Student asking if the beautiful change in the revised version from the “eyes of your understanding” to the “eyes of your heart,” in Ephesians 1:18, (the Chapter to be read for June 18) had been noticed, but received word back that it had not, that day being one of those on which the reading of the word had been neglected!
We would ask our readers to study with great care the valuable article on the use of the word “World” throughout the Scriptures now appearing in the “Y. B.”
We have received 66 Bible Questions from a correspondent in Zurich who will excuse us for not answering more than 12 each month until they are finished.
Many of our correspondents must have very interesting notes and jottings on the margins of their Bibles. We should be glad to receive them that they may be inserted for the good of others. It is not well to keep good things to ourselves.
We are compelled to make this number also 24 pages, chiefly owing to the large number of Bible Queries, and we should very much like to keep it this size, so as to be able to continue the articles now appearing monthly. To do this, however, without incurring a serious loss to the publishers, the circulation must be considerably increased, and we would therefore earnestly trust that our readers will use every endeavor to make the magazine known. We should much regret to have to curtail the space allotted to the Bible Queries.
“One who desires to learn more,” (see The Note Book, “Young Believer” for April) writes as follows:— “I feel more and more that terrible ignorance of the Word is at the bottom of much evil amongst young christians, and just where one would least expect it, because it is often assumed they know things when they live among those who are well taught. They never really learn anything to which they have not given time and thought in studying the Bible for themselves.” We hope our readers will lay these weighty words to heart.
Bible Queries: 246, 259 - 289
All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.
Q. 246. We insert the following valuable note on the question asked last month, abbreviated from another magazine.
“The inscription on the cross was trilingual, and as John tells us, Hebrew, Latin and Greek, for that is the right order. Now this at once opens the door to differences in the inscriptions, according as an Evangelist gave either the Hebrew, the Latin, or the Greek.
Further, if you attentively read the statements of the Evangelists, you will see that, whilst John and Luke give professedly a full inscription, the former calling it the title, and the other the inscription, Matthew only professes to give the accusation, and Mark tells us he records the inscription of the accusation. (John 19:19, 20; Luke 23:38; Matthew 27:37; Mark 15:26.) From this I conclude Matthew only professes to give a statement of the charge against Him as put over His head. He said He was the King of the Jews, and for that, ostensibly Pilate condemned Him. But John and Luke give the full text of the inscription, the former the Hebrew, and the latter, I believe, the Greek one. John mentions the Hebrew one first, and Luke, if the common reading can be relied on, mentions the Greek first.
Now examining the inscription as found in these two Evangelists, you will see that the one in John is more suited to be the Hebrew one, adapted for the Jews to read, “Jesus the Nazarene the King of the Jews.” To a Greek the mention of Nazarene would be nothing. To the Jew it would mean a good deal. For a Greek, the simple statement, “the King of the Jews” would be sufficient to arouse his scorn.
Probably, then, the different inscriptions did not agree word for word. Matthew clearly gives the full text of none. He only professes to give the cause of the Lord’s condemnation, the accusation, not the title, as John, or superscription, as Luke. Mark’s is probably from the Latin.”
Q. 259. (1) Are Genesis 31:11, 13 the same vision, or does v. 13 refer to v. 3? (2) How is Genesis 2:5, “before it grew” to be understood? (3) What is the meaning of the first clause of Genesis 3:1? Zurich.
A. (1) They are the same; the “angel” here is the Lord (see 48:16). (2) The force of the passage is, that the Lord God made every plant and herb, they did not grow up as it were spontaneously. (3) Possibly naturally of a subtle nature, and therefore a fit instrument for Satan to use. Animals have distinct natural qualities, and subtlety has been the character of the serpent from all time. In one way it may be used for good, “Be ye wise as serpents.” Matthew 10:16.
Q. 260. (1) What is meant by the “commandments, statutes and laws,” Genesis 26:5? (2) What is the “desirable raiment,” 27:15? (3) Might “and God saw it was good” be omitted in Genesis 1:31, because of Ephesians 2:3? Zurich.
A. (1) God’s word at different times to Abraham. The Hebrew often thus repeats the same thought in different words (each with a slight change of meaning) as seen abundantly in Psalms 119 (2) The hunting dress that Esau was accustomed to wear. (3) Certainly not; “by nature children of wrath “in Ephesians does not refer to God’s creation but to man’s fall.
Q. 261. What is the typical meaning of “pure myrrh,” Exodus 30:23? (2) How far are Exodus 18:13-27; Numbers 11:16-29; Deuteronomy 1:9-18 connected? (3) Why has the high priest’s sin no promise of expiation or forgiveness? Leviticus 4:7, 26, 31, 35? Zurich.
A. (1) The uses of myrrh in Scripture are so varied that it is difficult to give its typical meaning. We shall be glad to receive suggestions on the subject from our correspondents.
(2) Exodus 18:13-27 and Deuteronomy 1:9-15 refer to the same occurrence, Numbers 11:16-29 to quite a different one. The former is the appointment of captains or rulers, of whom there must have been many hundreds, the latter that of elders, of whom there were only seventy. Exodus may be said to give us the external historical fact of Jethro’s suggestion which perhaps may have been known to all, Deuteronomy the internal motives which led Moses to acquiesce in the suggestion. Note the character of the captains chapter 18:21, “able men, such as fear God, men of truth, hating covetousness.” (3) The high priest being a type of Christ is not represented here as needing atonement.
Q. 262. (1) How is Aaron’s reply to Moses (Leviticus 10:19) to be understood? (2) What “holy water” was the priest to take? (Numbers 5:17) does it mean the Word? (3) Why is only Caleb named? (Numbers 14:24). Zurich.
A. (1) Aaron excused himself on account of his grief (Hosea 9:4) and Moses accepted the excuse. (2) Probably water from the laver; it may typify the Word of God. (3) It was evidently a special honor put upon him and his seed; possibly he was the more active spirit of the two. In v. 30 we get the two named together.
Q. 263. Kindly explain 1 Corinthians 7:33, 34. A. M. C.
A. These verses speak of the natural tendencies against which the believer needs to be on his guard. Those that are married are necessarily more occupied with the affairs of this life, and it is well to have a warning against the danger of becoming absorbed by these.
Q. 264. Are there seven Marys? and where are they to be found? H. W.
A. Yes. Miriam-Mara (Naomi in Ruth)—Mary, mother of the Lord—Mary Magdalene—Mary, mother of James and Joses—Mary, sister of Martha—Mary, mother of Mark—(Mary the wife of Cleopas is the same as the mother of James. (John 19:25).
Q. 265. (1.) Is “cast thy burden on the Lord” a correct translation? (Psalm 55:22). (2) Please say if “It is more blessed to give than to receive” are the words of our Lord? (Acts 20:35). E. B.
A. (1) “Burden” is the right translation; it means what is brought to God, hence the word has sometimes the meaning of gift. (2) The Apostle Paul says so. In the Revised Version it reads, “how He Himself said,” &c. The words however are not recorded in the Gospels, though the thought is.
Q. 266. Why did the devil contend for the body of Moses? J. C.
A. It has been suggested that Moses being probably one of the two witnesses of Revelation 11, the devil tried to get him out of the way to prevent his testimony as to Christ’s rejection and death being brought home; two witnesses being required by Jewish law in all important cases. It is worthy of notice that it is Moses and Elias that appear on the Mount of Transfiguration to speak of His decease, and these are the two who reappear to testify in Jerusalem in Revelation 11 It is also worthy of note that these are the two men of whom, in their death, God took such especial care—one being buried by God, the other translated to heaven.
Q. 267. Will you kindly explain Isaiah 65:20? H. N.
A. It means that in the Millennium man’s life will no longer be cut down to three score years and ten, but that it will be so prolonged (through all Christ’s glorious reign) that if one die at 100 he is accounted an infant; if through sin he is cut off at that early age, it is a curse from God. What a vista of glory such a thought opens up to us.
Q. 268. (1) Please explain John 4 I; do “Lord” and “Jesus” refer to the same person? (2) Also, Revelation 1:8; does “the Almighty” refer to Christ? G. F. T.
A. (1) Yes; “Lord” being the title given Him by the Holy Ghost in the narrative, which shows the omniscience of God, while “Jesus” was the name which the Pharisees had heard of. Both are beautifully in keeping. (2) Yes.
Q. 269. Who are “devout men.” Acts 8:2-10:2, 7; and also “devout women.” Also 17:4, 17-22:12. A. D. J.
A. It means God-fearing persons either among Gentiles (10:2) or Jews (8:2). They might be still ignorant of Christianity and yet be quickened souls and born again. For the glorious light had only begun to shine down from heaven into the hearts of men, (2 Corinthians 4) So that there were many “Old Testament Saints” even in the Acts.
Q. 270. What does Zechariah 13:5, 6 mean? T. V.
A. Like many other passages in the prophets it has no doubt a double meaning. The early part refers to literal prophets, but from verse 5 the prophet passes off to speak of Christ. Surely verse 7 proves this.
Q. 271. Please explain (s) Matthew 27:52 in the New Version; also (2) say Acts 16:34 is right. S. C.
A. (1) The passage is acknowledged to be difficult. Probably these were not raised till after the Lord’s resurrection, but the fact is mentioned here in connection with His death, as one of the attendant wonders: because it was His death that destroyed the bands of death. (2) See Query 215 “Y. B.” “With all his house” refers equally to the rejoicing and believing.
Q. 272. Please say if it is Scriptural to say when speaking of “Election” that the believer’s is individual and the Jew’s national; also (2) who are the mixed multitude in Numbers 11.
A. (1) Refer to p. 120, vol. 1, “Y. B.” We do find in Scripture that the Jews were chosen as a nation for God’s earthly people, hence the entrance to this company was by natural birth, and the sign circumcision. Beside this however God had His electing grace of individuals Romans 9:7, 13; the one by no means excludes the other. Now God’s election is solely individual, no nation being chosen as such, although believers looked at collectively do form a holy nation.” (2) The mixed multitudes were probably largely of mixed Egyptian and Jewish parentage, with possibly some of the lower Egyptians. A similar company are seen when the Jews returned from Babylon.
Q. 273. (1) Will there be children in heaven? (2) Is the Scripture— “it is sown in weakness, it is raised in power”—any proof that children will not be there? (3) Is it possible to grieve our Lord?
A. (1) Whether they will be there as children or no, we cannot say. (2) This Scripture is no help, referring only to the weakness of death as such, and the power of a new life in resurrection. (3) The. Lord was grieved on earth, and He is the same Jesus yesterday, to-day and forever.” He has still a heart and loves His own unto the end, and cannot therefore not be grieved (even as Jehovah of old often was, while in heaven) at our willfulness and hardness. Surely if we grieve the Spirit, we grieve our Lord too. Read Genesis 6:6 and compare for a type of sorrow even when in the glory, Joseph and his brethren in Genesis 1. 17.
Q. 274. (1) Will you please explain what is meant by the “horn” in Psalm 92:10, and many other places? (2) Will you please explain 1 Thessalonians 1:5, also 2 Peter 1:10?
A. (1) We can only say it is a common symbolic Scripture of strength and power, and that the most frequent allusion is to the unicorn as here. A collection of such passages where “the horn” is used might be of use if sent to the “B. S.” (2) They did not receive the letter “which killeth,” but the Word itself in the power of the Spirit, and thus were born again “of water and of the Spirit.” 2 Peter 1:10 means that if we follow on after God, adding to our faith as in verse 5-7, we shall make our election of God certain to all (who have to judge us by our fruits) and as to ourselves shall avoid stumbling and straying.
Q. 275. Daniel 7:13 brings two persons together in a way which proves that they cannot be one and the same. If the “Ancient of Days” is the Lord Jesus, who is the one like unto the “Son of Man?” E. H.
A. The “Son of Man” is evidently the Lord Jesus Christ, and the “Ancient of Days” is God the Father, though not here referred to as such. The title “Ancient of Days” would however equally apply to the Lord according to Psalm 102:24 quoted in Hebrews 1.
Q. 276. Will you kindly explain the meaning of “absent from the body, present with the Lord?” I always thought that was the believer’s place immediately life was out of the body, until I read the question and answer upon Hades and Paradise in the Bible Class. B. J. M.
A. We are sorry if any answer has made you doubt the reality or meaning of the blessed Scripture you quote. We have referred to it but can see nothing to cause von to doubt 2 Corinthians 5:6. The closing words of the article in “Biblical Words” on Hades to which you refer (“Y. B.” Dec. 1880) are, “The blest who are in Hades, are said even now to be present with the Lord.’“ (2 Corinthians 5)
Q. 277. (1) Will you kindly explain why the title “Lord” is printed sometimes larger and clearer than at others? Has it any divine significance? (2) also what is the difference between Lord and Lord God? P. G. T.
A. Lord is Jehovah and Lord merely a title. LORD GOD is Jehovah Elohim; Lord expressing covenant relationship, and God, supreme rule and creative power.
Q. 278. In 2 Chronicles 11:22 it says that Abijah was the son of Maachah the daughter of Absalom; in 2 Chronicles 13:2, that his mother’s name was Michaiah the daughter of Uriel of Gibeah, and in Chapter 15:16 that Maachah was the mother of Asa, Abijah’s son. Will you please explain it? H. L. N.
A. Daughter is commonly put for granddaughter; if then we understand that Michaiah or Maachah was the granddaughter of Absalom and daughter of Uriel, all is clear. This supposes of course that Uriel married a daughter of Absalom.
Q. 279. Who is the woman mentioned in Genesis 3:13, and what is the enmity between her and the serpent? T. G.
A. Eve. Literally, the peculiar hatred of mankind against the serpent, but figuratively, it speaks of the true “seed of the woman” the Lord Jesus Christ who bruised the head of the old serpent at the cross, although Satan then bruised His heel. (See Matthew 27:42, 43, and Hebrews 2:14, 15.)
Q. 280. What will become of the infants of believers at Christ’s coming? will they be caught up or left behind? I can find no Scripture proof either way. A. G.
A. We believe they will be included amongst “those that are Christ’s at His coming.” All infants dying go to heaven on the ground of Christ’s death for the lost, and when the Lord comes it is not for a class, but for all who if they then died would go to glory, and surely this includes all such infants. The principle throughout Scripture of “thou and thy house” strengthens this greatly for faith.
Q. 281. Is the Mount of Olives in Mark 14:26 and Luke 22:39 the same as Mount Olivet in Acts 1:12? W. H. W.
A. Yes.
Q. 282. Does the “Spirit of the Lord” (Judges 3 to,) mean the Holy Ghost? J. T. T.
A. Yes.
Q. 283. (1) Kindly explain 1 John 3:6, also (2) 1 Peter 3:19, which is quoted to prove Purgatory. Please show there is no such place. (3) What is meant by “instant in season out of season.” 2 Timothy 4:2. J. B. S.
A. (1) You will find this explained in Y. B. vol. 1, p. 179. (2) And this in Y. B. vol. 2 p. 140. Purgatory, as a place where sin is gradually “purged” away by the prayers or money of those on earth, is entirely confuted by Luke 16, where we see that, when the portals of the grave are passed, the doom is final and fixed. (3) Ready at all times-never relaxing in earnestness and zeal.
Q. 284. Will sins when confessed, be judged before the judgment-seat of Christ? A. B.
A. No sins of believers are judged at the judgment-seat of Christ. They are all judged at the cross. All secret things, however, will there be manifested. We have the Scripture, that in confession sin is forgiven (1 John 1) and if forgiven, we know it is forever, no more to come up between us and God.
Q. 285. What is meant by “covering a multitude of sins?” 1 Peter 4:8; James 5:20. E. M.
A. These are very precious passages: somewhat, though not altogether, similar to the truth in John 13. They are quotations from Proverbs 10:12. As to their meaning we cannot do better than condense the valuable remarks on the subject made by another, “Love in the Church suppresses the sins which would otherwise destroy union. They are put away by the love which they could not vanquish. This is not as to ultimate pardon, but the present notice God takes in government. If there is variance, if there is little love, if the intercourse is bad, the existing evil and the mutual wrongs, subsist before God: but if there is love which neither commits nor resents these things, but pardons them, it is then the love that God sees and not the evil.” In the case of positive evil, it is love that leads us to wash another’s feet, and so the evil is removed and the sin covered.
Q. 286. (1) What does “strong” refer to in Isaiah 53:12? (2) Did Moses write the commandments on the second tables? (See Exodus 34:1, 27, 28; Deuteronomy 10:2, 4.) W. H. M.
A. (1) The “great” and “strong” among whom the Lord is to have His position are merely emblematical and poetical expressions put here in express contrast with the weakness of death. (2) it appears not, for the “he” in verse 28 might very well refer to the LORD in harmony with all the other passages, and verse 27 evidently does not refer to the ten commandments, but to what goes before.
Q. 287. Please explain Ephesians 4:26. C. M. B.
A. Do not treasure up malice. Do not nurse your wrath, and beware in your anger not to sin, for although you may be righteously angry, it is so easy to become vindictive and revengeful.
Q. 288. Please say who is the reaper in John 4:36. H. M.
A. The reapers here were the disciples; the sowers, the Old Testament prophets and teachers.
Q. 289. (1) What language are the four words in Daniel 5:25? (2) Could the astrologers understand any of them? (3) Why is Upharsin changed to Peres in the interpretation? J. H.
A. In the old Chaldee, Mene mew, meaning in Hebrew and Chaldee “he hath numbered and finished.” Tekel (Chaldee) “thou are weighed,” or (Hebrew) “thou art too light.” Upharsin, pliarsin or Peres; Pliarsin in Hebrew means “the Persians;” Paresin in Chaldee signifies “dividing.” Possibly the astrologers would not as well as could not interpret such a fearful message to the king.
Seven Sevens: Blessings-Ways of Obtaining Life-I Wills
Seven “Blessings” in Galatians. —We are “Called,” (1:6) “Justified,” (2:16) “Crucified,” (2:20) “Blessed,” (3:9) “Redeemed,” (3:13) “Baptized into Christ,” (3:27) “Made Free,” (5:1).
Seven “Ways of obtaining eternal life” in John: —
By believing in:
1. the Son of Man lifted up.
2. only begotten Son given.
3. the Son.
4. God who sent Christ.
5. By eating Christ’s flesh and drinking His blood.
6. By knowing God and Jesus Christ.
7. Life given by Christ to His sheep.
Jehovah’s seven “I will’s” in Exodus 6 — “I WILL”
1. bring you out. —Salvation.
2. rid you of their bondage. —Deliverance from Satan’s power.
3. redeem you. —Purchased by God.
4. take you to Me for a people. —Our relationship to God.
5. be to you a God. —His relationship to us.
6. bring you in. —Resurrection life “brought in.”
7. give it you. —Heavenly inheritance.
El Shaddai’s (the Almighty God) seven “I will’s” in Genesis 17:2-8— “I WILL”
1. make my covenant. —Covenant of free grace.
2. multiply thee exceedingly. —Fruitfulness.
3. make thee exceeding fruitful. —Fruitfulness.
4. make nations of thee. —Power.
5. establish my covenant ... for an everlasting covenant. —Unchanging love.
6. give unto thee ... all the land of Canaan. —All spiritual blessings.
7. be their God. —God Himself.
Faith, Hope, and Love.
Our Faith rests on Jesus the great Shepherd.
Our Love confides in Jesus the good Shepherd.
Our Hope looks for Jesus the chief Shepherd.
At Jesus’ Feet:
To hear His WORD as a DISCIPLE (Luke 10:39).
To WEEP in DISTRESS (John 11:32).
To WORSHIP in DEVOTION (John 12:3).
His Place Ours.
In the last Chapter of the Gospel of John the beloved disciple occupies the same position in relation to Christ that in the first Chapter Christ occupies with relation to the Father. In the one we get the “Son in the bosom of the Father;” in the other the Apostle John as the one who “leaned on Jesus’ breast.” What a theme for our wonder and worship.
Three Crosses
“On either side one, and Jesus in the midst.”
The Saved Thief. Sin in him, not on him.
The Lord Jesus. Sin on Him, not in Him.
The Unsaved Thief. Sin in him AND on him.
Fanning and Sifting.
Christ fans to get rid of the chaff. —Matthew 3:12.
Satan sifts to get rid of the wheat. —Luke 22:31.
Man’s Giving and God’s.
Man’s giving: “That every one of them may take a little.”
God’s giving: “As much as they would.”
John 6:7-11.
Pride Goes Before Destruction.
Study Nebuchadnezzar (Daniel 5:20) —Belshazzar (Daniel 5:23-30) —Amaziah (2 Kings 14:10) —Uzziah (2 Chronicles 26:16) —Hezekiah (2 Chronicles 32:25) —Prince of Tyrus (Ezekiel 28:2, 5, 17) —Herod (Acts 12:32) —(See Luke 1:51-52).
The Christian and the World in John 17.
He is given to Christ out of the world. —Left in the world. —Not of the world. —Hated by the world. —Kept from the world. —Sent into the world. —Preaches to the world. (All in John 17.)
The Revised Version of the New Testament. Matthew 3:4-5:22
3:4. — “John himself;” this is undoubtedly a more correct translation than “the same John.” The word which the Revisers render “food,” in this verse, signifies literally “nourishment,” “as meat” does in old English. In modern English the meaning of the word “meat” is narrower, and this is no doubt the reason which has led the Revisers to prefer the expression “food.”
3:10. — “And even now.”—This is more graphic than “now also.” The latter seems to intimate that the ax had been laid at the root of the trees on some past occasion.
3:14. “But John would have hindered him.” In the translation of 1611 we read, “But John forbad him.” This latter rendering misses the force of the Greek Imperfect. But “would have hindered him” goes somewhat beyond the original expression. “Was forbidden” is most literal.
4:6. — “Lest haply thou dash thy foot.” “Lest at any time” is a rather more literal translation of the Greek word. “Lest haply” has, however, the advantage of resembling the passage in the Psalm more closely. We there find merely, “Lest thou dash thy foot against a stone.” (Psalm 91:12.)
4:12. — “That John was delivered up.” The word translated “delivered up” is the same that is used in speaking of the betrayal of Christ. The words, “was cast into prison” go far beyond the meaning of the Greek.
4:21. — “In the boat.” The Authorized Version has “ship.” In modern English we should scarcely say “ship,” in speaking of a vessel used merely for fishing. The Greek word is of the most general import, and is the same as that employed in James 3:4.
4:24. — “Epileptic” is here substituted for “lunatic.” The original word distinctly means “moon-struck.”
5:10. — “They that have been persecuted.” This is more exact than “they which are persecuted,” and is also more intelligible. The beatitudes, or blessings at the beginning of this chapter, refer primarily to the Jewish remnant. Hence “they that have been persecuted” are the remnant at the close of the persecutions. (See for example Isaiah 66:5).
5:15. —The expressions “lamp” and “stand” are preferable to “candle-stick.” Candles and candle-sticks do not appear to have been commonly in use among the ancients. The word translated “candle” in Job 18:6 and similar passages, means simply “light,” and the “candle-stick” in the Tabernacle (Exodus 25:31) was really a lamp-stand, and not a candle-stick at all in the modern sense of the word.
5:16. — “Even so let your light shine before men.” This rendering connects verse 16 with what precedes. In the Authorized Version, verse 16 appears to be independent, as if it were said, “Let your light shine before men, so that they may see,” &c.
5:21. — “Ye have heard that it was said to them of old time:” The translation “by them,” besides being less literal makes the passage somewhat mysterious. The various precepts quoted in this chapter (verses 21, 27, 31, 33, 38,) were of course spoken by God to Israel.
5:22. — “Everyone who is angry with his brother.” The words “without cause” are omitted in the Vatican manuscript, though given, as the margin here tells us, by many ancient authorities. “The hell of fire” is substituted for “ hell fire.” The margin says “the Gehenna of fire.” “Gehenna” is a corruption of the Hebrew “Gey’-hinnem,” or the valley of Hinnom, called also (Jeremiah 7:32) “the valley of the son of Hinnom.” This valley was on the southern side of Jerusalem, and is first mentioned in Joshua 15:8. The origin of its name is not known. We next hear of this place in 2 Chronicles 28:3, where we are told that king Ahaz used it for the performance of idolatrous rites. It was here especially that children were “caused to pass through the fire” in honor of Molech, an idol of the Ammorites. (1 Kings 11:7; 2 Kings 23 to.) This custom seems to have existed in Palestine from the earliest times (Deuteronomy 12:31). Owing to these human sacrifices the name of Topheth (or abomination) was given to the valley of the son of Hinnom, and the word “Gehenna” is therefore used in the New Testament in order to convey the idea of a place of horrible sufferings. Such is the place reserved for the wicked. It is worthwhile to mention that the Greek word “Hades” is also translated “hell” in the Authorized Version, (Acts 2:27, 31, and elsewhere). Hades, however, means merely the place of departed spirits. We therefore find that the Revisers have very properly retained the Greek word wherever it occurs, in order to distinguish Hades from “Gehenna” or “hell.”
To Correspondents
A W G W. We regret to have to ask you to wait till next month for reply, our space being so fully occupied this time.
S C. We have written to a member of the Revision Committee respecting your MSS., and will let you know the result.
G M. —C H v F. Your Queries will be answered in the “Y. B.”
A F E. We will notice your Query in next month’s “Notes and Fragments.”
G M. Thanks for letter received.
Notes on Last Month's Subjects: Old Testament Scriptures
The wonderful scope of the Old Testament Scriptures in their references to Christ, renders last month’s subject rather a matter for practical study than for a short article. We can therefore in these lines but attempt, and that most briefly and imperfectly, to direct the attention of the Bible Student to some of the more prominent features.
Beginning at Genesis, we find Christ spoken of in connection with man generally, as the “woman’s seed”; next, in connection with the narrower circle of Israel, as the “ seed of Abraham,” to which the remaining titles are all related: LORD coming first, in the interview with Abraham, and here especially referred to Christ in accordance with John 8:56. The “ Shepherd “ telling us of watchfulness and care, and the “ Stone “ of firmness and stability, are titles full of instruction.
Exodus and Leviticus, significantly enough, contain no titles of Christ, being so pre-eminently rich in types, thus speaking of Him as plainly and even more fully than the previous book.
Numbers gives future titles, and Deuteronomy, the book the Lord quotes continually as a prophet, gives that as His title.
Joshua, representing spiritual victory, presents the LORD as our Captain.
We now meet with very few titles as far as the Psalms, though Job obscurely refers to the Lord as the Redeemer.
In the Psalms, Christ passes before us as in a panorama, in His sufferings and in His glories, in every variety of title, ranging from “a worm and no man,” to the “King of Glory,” the “Lord’s Anointed.” We also find Him spoken of as a man, a servant, a priest, a stranger, a stone, &c.
The group of names in the Canticles is a most lovely cluster of jewels, each precious to the believer’s heart. Undoubtedly however, the fullest and grandest collection of titles in the Old Testament occurs in Isaiah. Here too, we find great heights and profound depths ranging from the “Everlasting Father” to the “Man of Sorrows.” In this book, however, “the glories” predominate, just as in the Psalms “the sufferings” are more prominent. We cannot, however, dwell on these, but we can imagine no more fruitful field of study than the titles in Isaiah, so full, so rich, so various.
Among the Minor Prophets, Hosea, Micah, Haggai, Zechariah, and Malachi, all speak directly of Christ in varied ways of great interest.
The Second list, though by no means exhaustive like the first, contains the chief titles of Jehovah which are proper to the LORD as such, rather than to God generally, and will be found even more varied than the first, well repaying thoughtful study. Indeed, the subjects recorded in the last two months afford a field for the understanding and affections of the new man of the greatest richness; for what subject is so great, so blessed, and so practical as our Lord Himself, of whose glories, as these papers have shown, all the Scriptures are full.
May our souls be led from these studies into a greater and fuller appreciation of His loveliness, and learn in deeper measure the meaning of the poet’s words: —
“Fairer than all the earth-born race,
Perfect in comeliness thou art;
Replenished are thy lips with grace,
And full of love thy tender heart.
God ever blest! we bow the knee,
And own all fullness dwells in Thee.”
The Holy Bible: The Books of The Bible—No. 3—Old Testament.
By Whom Probably Written, Or Compiled.
Where and When Probably Written.
GENESIS, origin, chapter 1:1.
On the Plains of Moab, about 1452 B.C.
Seed-plot of all Biblical subjects, principles, and relationshiPsalms
Moses, see Luke 20:37; Romans 9:15-17...
On the Plains of Moab, about 1452.B.C.
Redemption; and the revelation of grace in the construction of the Tabernacle and its holy vessels.
LEVITICUS, from the priestly tribe Levi.
Moses, see Romans 10:5: Matthew 8:4...
On the Plains of Moab, about 1452
God in the midst of the redeemed, and instructing in the truths of sacrifice and worship.
NUMBERS, from the numbering of Israel
Moses, see John 3:14; Luke 2:22-24..
On the Plains of Moab, about 1452 B.C.
God numbering His redeemed, and their service and testings in the wilderness.
DEUTERONOMY, the law repeated
Moses, see chapter 31; Acts 3:22
On the Plains of Moab, about 1452 B.C.
God gathering the people, without the intervention of priest and Levite, around Himself. Their blessing in the land on the ground of obedience.
JOSHUA, salvation of the Lord
Joshua, chapter 24:26; Acts 7:45
The accomplishment of Divine counsel (Exodus 3:8; 6:6, 8). Canaan the scene of blessing thereby the place of conflict.
JUDGES, Israel’s deliverers and judges
The covenant people forgetful of Jehovah; their sins and His signal deliverances.
A typical outline of Gods purposes respecting Israel.
1 SAMUEL, asked of the Lord, chap. 1:20
Samuel, chapter 10:25; Acts 13:22
Israel’s rejection of Jehovah as king; man’s choice of a king, and its sorrowful consequences.
Gad and Nathan, 1 Chronicles 29:29
The kingdom established in David according to Divine purpose.
1 KINGS, from Israel’s Kingdom history...
Babylon, about 457 B.C. Materials from whence these inspired books are compiled commenced with the death of David and closed with the destruction of Jerusalem, 558 B.C.
The public history of the kingdom, especially of the kings of Israel, of whom there were 19. Typical also of the earthly part of Christ’s millennial kingdom.
The public history of the kingdom, especially of the kings of Judah, of whom there were 20. Typical also of the earthly part of Christ’s millennial kingdom.
1 CHRONICLES, chronological accounts...
Palestine, after the restoration, about 457 B.C. See 1 Chronicles 6:15; also 2 Chronicles 26:21-23.
The public history of the kingdom, noting especially the sovereigns of Judah, of whom there were 20. Typical also of
the earthly part of Christ’s millennial kingdom.
Palestine, after the restoration. about 457 B.C.
Ecclesiastical history of the Judah-remnant returned from the Babylon captivity to Jerusalem.
NEHEMIAH, whom Jehovah comforts
Palestine, after the restoration, about 434 B.C.
Civil history of the Jews on their return from Babylon.
Mordecai, chapter 9:20-32
God’s care, providentially exercised, toward His people, who elected to remain in Persia instead of returning under the edict of Cyrus.
Moses, James 5:11; Ezekiel 14:14, 20
Land of Midian, (Exodus 2:15) about 1552 B. c.
A book upon the moral government of God. Job pious, and the sum nearly, of human righteousness, tested in the Divine presence, and found wanting.
BOOK OF PSALMS, i.e. of Sacred Songs....
Many writers, David chiefly; Ezra, the compiler
Palestine chiefly. The first, chronologically, is the 90th, the last the 137th (?). The composition of the whole extended through a period of 1,000 years. Ezra the compiler, on his return from the Babylon captivity about 457 B.C.
The prophetic future of Israel, and their latter-day circumstances morally considered. The Messiah’s identification with the remnant (Jewish).
The PROVERBS, i.e. wise maxims, 1 Kings 4:32
Spoken by Solomon except ch. 30, 31; compiler, (?)
Palestine, probably collected and compiled in the days of Hezekiah (chap. 25:1) about 726 B.C.
The path of Divine wisdom for earthly relationships and circumstances.
Ecclesiastes, the preacher, chap. 1:1, 2
Palestine, about 975 B.C.
The world, its wealth, wisdom, pleasures and its boundless resources, are all pronounced vanity. ‘The object neither large nor precious enough for the heart.
SONG OF SOLOMON, see chap. 1:1 with 1 Kings 4:32...
Palestine, about 1014 B.C.
The moral subjects treated of are love and communion. The Beloved, i.e., Christ God’s object for the heart whether of Jew or Gentile.
ISAIAH, salvation of the Lord
Isaiah, chap. 1:1; John 12:38-41
Palestine, about 698 B.C.
The grandest of the Hebrew prophets, and containing a full prophetic outline of Israel’s future.
JEREMIAH, established of the Lord
Jeremiah, chap. 1:1-4; Matthew 2:17, 18
Palestine or Egypt, about 587 B.C.
Moral appeals addressed to the conscience of Judah, with history and prophetic future of the nation.
LAMENTATIONS, strains of anguish
Palestine, about 588 B.C.
Zion’s desolation by the Chaldeans is pressed in touching strains of anguish.
Ezekiel, chap. 1:1-3; Romans 2:24
Banks of the Chebar, Mesopotamia about 574 B.C.
Chaldean destruction of Jerusalem prophetically and symbolically announced and Israel’s prophetic future in her land
Daniel, chap. 14; Matthew 24:15:
Babylon, (at the court) about 534 B.C.
The rise, course, and doom of the four universal empires, and especially of the third and fourth in connection with the latter day circumstances of Israel.
Hosea, chap. 1:1, 2; Romans 9:25
Palestine, about 725 Exodus
In these appeals, warnings, and prophetic utterances, Israel only is addressed.
JOEL, whose God is Jehovah
Palestine, about 800 B.C.
The day of the Lord in Judgment upon Judah and the Gentiles, and subsequent blessing of “all flesh.”
Amos, chap. 1:1; Acts 15:16, 17
Judgment announced upon those nations in external relationship to Israel, also the judgment of Israel and its future blessing.
OBADIAH, servant of the Lord
Palestine, probably, about 587 (?)
The burden of Edom, whose rage and pride against Israel knew no bounds: see Psalms 137:7.
Jonah, chap. 1:1; Matthew 12:39-41
Palestine or nigh Nineveh, about 826 B.C.
The instructive history of this Jewish prophet and God’s governmental dealings with nations are finely blended in this book.
Micah, chap. 1:1; Matthew 2:5, 6
Palestine, about 750 B.C.
God judging Israel and all the earth from His temple, but sovereign mercy is yet in store for Israel, chap. 7:20.
Nahum, chap. 1:1; Romans 10:15.
Palestine probably, about 713 B.C.
God’s character in judgment while revealing the doom of Nineveh, destroyed about 625 B.C.
Habakkuk, chap. 1:1; Acts 41
Palestine, about 626 B.C.
The prophet identifying himself in heart and interest with the condition and circumstances of the people before God.
ZEPHANIAH, protected of the Lord
Palestine, about 630 B.C.
Thorough and unsparing judgment upon Israel and the Gentiles lying near to Palestine, glory gilding the future.
Haggai, chap. 1:1; Matthew 21:4, 5
Palestine, about 520 B.C.
The indifference of the returned remnants to Jehovah and His house with the future glory of the Lord and of His coming kingdom.
ZECHARIAH, remembered of the Lord
Zechariah, chapter 1:1; Matthew 21:4, 5
Palestine, about 520 B.C.
Here the royalty of Christ and His connection with the Jews and the Jews alone, especially in the future as the Deliverer of His people from their sins and Gentile enemies are in question.
MALACHI, the Lord’s messenger chapter 3:1
Malachi, chap. 1:1; Matthew 11:10
Palestine, about 420 B.C.
Jehovah’s closing message to and pleading with Israel, or rather Judah, returned from the captivity to Palestine.
The Bible Students' Class: Pride and Humility
Since last month the following have expressed a desire to join Class, and we accordingly give their numbers:-
118 W. A., Finsbury. 119 G. L. 120 A. P.
121 a. C. D. 122 C. J. L. 123 S. R. W.
As several have written to inquire the manner in which they can join, we extract the following from the first number of the Magazine: — “With regard to the Class, any Bible Students can join it at any time by sending their full names and addresses, together with their first papers on the subjects proposed for the month. In the next number of the “Bible Student,” their letters will be acknowledged and their reference numbers giver.”
The subject selected for this month is:” Pride and Humility as spoken of in Scripture by precept and example.”
The subdivision is arranged as follows: Old Testament Scriptures speaking of PRIDE, its varieties, its characteristics, its punishments, its results, its judgment by God.
Genesis to Esther, by 54, 55, 56, 57, 58, 59, 60, 61.
Job to S. Solomon, by 62, 63, 64, 65, 66, 67, 68, 69.
Isaiah to Malachi, by 70, 71, 72, 73, 74, 75, 76, 77.
New Testament Scriptures-
Gospels and Acts, by 11, 12, 13, 14, 15, 16, 17.
Epistles and Revelation, by 18, 19, 20, 21, 22, 23, 24.
Examples of Pride in Old Testament-
Genesis to Psalms, by 78, 79, 80, 81, 82, 83, 84, 85, 86.
Proverbs to Malachi, by 87, 88, 89, 90, 91, 92, 93, 94, 95.
Examples of Pride in New Testament—
By 25, 26, 27, 28, 29, 30.
Old Testament Scriptures speaking of HUMILITY as above-
Genesis to Psalms, by 96, 97, 98, 99, 100, 101.
Proverbs to Malachi, by 102, 103, 104, 105, 106, 107.
New Testament Scriptures—
Gospels and Acts, by 31, 32, 33, 34, 35, 36, 37.
Epistles and Revelation, by 38, 39, 40, 41, 42, 43, 44, 45, 46, 47.
Examples of Humility in Old Testament—
Genesis to Psalms, by 108, 109, 110, 111, 112, 113.
Proverbs to Malachi, by 114, 115, 116, 117, 118, 119, 120, 121, 122, 123.
Examples of Humility in New Testament, Christ excepted-By 48, 49, 50, 51, 52, 53.
Illustrations of the Humility of Christ—
By 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
We see clearly from the complete way in which the subject for last month has been worked out by the Class, that it has indeed been a labor of love, and we do not need the numerous letters we have received to assure us of the profit and blessing that have been received by the seekers. Truly no more blessed theme for reflection and instruction can be found.
We have received papers from all but Nos. 7, 23, 24, 39, 54, 72, 75, 82, 86, 87, 95, 96, 99, 102, 104, and 113, who we hope will be able to send us papers next time. We have however received three or four papers without a number, which we conclude came from some of the above.
We would point out to some of our correspondents the difference between “types” and “titles.” Many have given long lists of the latter because there were none of the former in their portions. “Metaphors” would seem to be on the border land between the two, but as a rule we have not included such in the lists. We shall be glad to receive suggestions with a view to rendering the following lists more complete and correct.
On comparing the papers we have found it advisable to subdivide the second division of types into two sections, making three in all.
DIVISION I. —Direct types of Christ with Scriptural proofs annexed.
(In many of these instances, even were there no direct proofs forthcoming, they would still be regarded as types, coming under Division 2.)
ADAM. —(Genesis 2-4;) Romans 5:14. Head of the Old creation (chapter 1:26). Christ of the New (1 Corinthians 15:22; Revelation 3:14). In relationship with Eve (figure of the Church. Ephesians 5:32).
MELCHIZEDEK. —(14:18-24;) Hebrews 7 Now Christ, though a Priest after the order of Melchizedek, is for us, all that Aaron was for Israel. In the Millennium He will be manifested as the antitype of Melchizedek, blessing restored Israel as King and Priest, God being then revealed as the Most High God, the possessor of heaven and earth. (Daniel 7) It will be observed that it is in his position as king and priest, rather than in his person, that Melchizedek is typical.
ISAAC. —(17-28.) “And in thy seed shall all the nations of the earth be blessed.” (Genesis 22:18). “Thy seed which is Christ.” (Galatians 3:16, 17.) The heir of the promises, he is sacrificed willingly (Hebrews 10:7) and raised again in figure, (chapter 22; Hebrews 11:19) is given all his father’s possessions, (24:36; John 16:15) and remains hidden in the father’s house while Eliezer (type of the Holy Spirit) returns to the far country and obtains a bride for him (the Church in figure) who receives tokens of favor and bridal gifts, and is brought to him across the wilderness.
MOSES. —The Mediator of the Old Covenant, (Exodus 20:19) Christ, of the New. (Hebrews 8:6). Taking his piece with his oppressed brethren and seeking to be their deliverer, he is rejected by them (John 1:11); in his rejection, he receives a Gentile bride, (the Church in figure) is faithful in all his house, (Hebrews 3) and as a prophet is the forerunner of Christ. (Deuteronomy 18:15).
To obtain a full view of the One who not only delivers His people from bondage but, after carrying them through the wilderness, brings them into a land of rest, we must combine the types of Moses and Joshua; we may add that Moses and Aaron present to us the Apostle and High Priest of our profession. (Hebrews 3:1).
AARON. —As high priest. (Hebrews 5:1-5; also chapter 9.) The materials of which his holy garments of glory and beauty (in the Septuagint the same words as are translated glory and honor, Hebrews 2:9) were made, typify in a most striking way the varied excellencies of our Lord, and the manner in which He bears His people in priestly service on His heart and shoulder before God. Aaron likewise on the great day of atonement (Leviticus 16) offered the sacrifice for the people and made an atonement for them in the Holy place. (Hebrews 9:11-14).
THE PASSOVER. —(Exodus 12) Christ our Passover. (1 Corinthians 5:7). A Lamb without blemish. Not a bone to be broken. (John 19:36).
MANNA. —(16:15.) “1 am the living bread which came down from heaven.” (John 6:51.)
THE ROCK. —(17:6.) “And that Rock was Christ.” (1 Corinthians 10:4.) THE HEBREW SERVANT. —(21:2-6.) Psalm 40:6; Hebrews 10:5. THE MERCY SEAT. —(25:17-22.) “Whom God hath set forth to be a propitiation (or mercy seat).” (Romans 3:25.)
THE VAIL. —(26:31-33.) “Through the vail, that is to say, His flesh.” (Hebrews 10:20.)
THE OFFERINGS. —(Leviticus.) Without going into detail we may say Hebrews 10 and 11 give clear proofs that the offerings are directly typical of Christ, though it might perhaps be difficult to give direct proofs that each offering is typical. It is as a whole however that they give so deeply interesting and instructive a view of His person and of the different aspects of His work.
BURNT OFFERING. —The voluntary offering by Christ of Himself in devotedness to God unto death for a sweet savor. (John 10:18; Ephesians 5:2; Hebrews 10:7.)
MEAT OFFERING. —Similar to the burnt offering, save that it does not present to us prominently the thought of death, or the consuming by fire (judgment of God); it would represent the perfection of Christ in life on the earth, devoted to the Father’s will and acceptable to Him. (Matthew 3:17; 17:5; John 6:38; Hebrews 10:7, and many other passages).
PEACE OFFERING.-Here in addition to much that has already been presented in the burnt offering, we find that the one who offered the sacrifice partook, in company with his friends and with the priest (chapter 7:11-21; 28-34) of some of that which was not wholly consumed as a sweet savor to God, typifying the communion of the believer with the death of Christ. (Compare chapter 7:21 and 1 Corinthians 11:27-34.)
SIN AND TRESPASS OFFERINGS. —In all their various details present the work of Christ as that which meets the sinner’s need, and the manner in which the sins of the one who comes to God are dealt with by Him.
Taking the prominent instance of the two goats in Leviticu 16 we may say that there are brought out the truths of Romans 3 and 4; propitiation and substitution. The identity of the offerer and offering, as expressed by the laying on his hands, points to the truth that Christ was made sin for us.
We may note that in the sin offering, the offering is identified with the guilt of the offerer, in the burnt offering the offerer is identified with the sweet savor of the offering.
BRAZEN SERPENT. —Numbers 21:9; John 3:14.
JOSHUA. —The leader of God’s people into the promised land. (Hebrews 4) See also remarks under Moses.
DAVID. — “A man after mine own heart which shall fulfill all my will.” (1 Samuel 13:14; Acts 13:22; Hosea 3:5; Ezekiel 37:25; Matthew 12:3, 4) The anointed of God, who though long in the place of rejection, his rightful throne usurped by another, is finally owned as king, and leads his people to victory, yielding up the kingdom to SOLOMON. —Type of Christ as king in Millennial glory and in peace.
(Luke 11:31) (This type should perhaps come under Division 2.) ELIAKIM. —2 Kings 18:26; Isaiah 22:20-22; Revelation 3:7.
JONAH. —Luke 11:29, 30, 32, in testimony and death.
DIVISION It —Indirect types and figures of Christ.
LIGHT. —Genesis 1:3; John 1:9; 8:12; Acts 26:13.
The SUN to rule the day. —Genesis 1:16; Malachi 4:2. “The Sun of Righteousness.” Psalm 84:11; Isaiah 60:1.
The SUN to divide the light from the darkness. —Genesis 1:18; John 3:19; 2 Corinthians 4:6; 6:14.
These three are figurative, rather of the effects of the work and presence of Christ on earth, than of Himself.
The FIRSTLING of the flock. —Genesis 4:4; John 1:29.
The RAM of God’s providing. —Genesis 22:13; Revelation 5:12; John 3:16. JOSEPH —Loved of his father, (Matthew 3:17) hated by his brethren, (John 1:11; 8:37) sold by them for silver, (Matthew 26:15) passed for dead, (Acts 2:23) in his rejection by them is exalted to the place of power, (Philippians 2:9,10) and receives a Gentile bride, (Ephesians 3:6; Revelation 19:7) reveals himself in grace to his brethren in the time of their distress, (when the recollection of their former treatment of him causes them trouble of heart, Zechariah 12:10) and places them in the best of the land. (Zechariah 8:12, &c.)
The ARK of God. —Of which the mercy seat formed a part, (Romans 3:25) and wherein were placed the tables of the law. (Psalm 40:8; Hebrews 10:7.)
The TABERNACLE. —In all the details of its structure and furnishing; of these we can here but briefly indicate a few of the most striking. The brazen altar. (Hebrews 13:10) The golden altar of incense. (Hebrews 13:15; Revelation 8:3) The door of the court, made of the same materials as the vail. (Hebrews 10:20) The sockets of the tabernacle boards made of silver—the redemption money. The wood everywhere covered with gold—Divine righteousness in Christ; save in the brazen altar whereon the sacrifices were consumed with fire—the judgment of God.
The FIRSTFRUITS. —Leviticus 23:10; 1 Corinthians 15:20.
The NAZARITE. —Numbers 6 Christ in consecration to God, separated from all the claims that nature has on man, (Luke 2:49; John 2:4; also Matthew 26:29).
The RED HEIFER. —Numbers 19 The believer, knowing the value of the blood (v. 4) as the ground of his justification, is in failure restored through the application of the water—the word in all its testimony to Christ.
The CITIES OF REFUGE. —Numbers 35; Hebrews 6:18. It 13 interesting also to notice that the Jews having ignorantly slain Christ (chapter 35:11; Acts 3:17) are kept out of their land and do not again take possession of it so long as He exercises on high a priesthood such as was that of Aaron (chapter 35:23) but are eventually restored to it.
The ARK in JorDaniel —Joshus 3:13. Christ in death drying up the waters for us.
The OLD CORN of the land. —The believer regarded as risen and seated in heavenly places (Canaan) in Christ, (Ephesians 2:6) feeds upon Christ risen and glorified (Colossians 1), in contrast with his position in the wilderness, feeding upon the manna (Christ in humiliation as the bread which came down from heaven.)
CYRUS. —Isaiah 45:1. The Anointed of God.
STONE cut out without hands. —Daniel 2:34; Matthew 21:42-44. This stone is more strictly typical of the Kingdom to be established by Christ, than of Christ Himself.
DIVISION 3. —Presumed types or figures of Christ.
HERB yielding seed after its kind. —Genesis 1. 12; John 12:24.
The FRUIT TREE yielding fruit. —Genesis 1:11; John 15:5.
The TREE OF LIFE. —Genesis 2:9. Christ the Source of life. (Revelation 2:7.)
COATS of SKINS. —Genesis 3:21. The righteousness of God in Christ; death the only thing that can cover a sinner’s nakedness before God (Matthew 22:12, &c.)
ABEL. —Genesis 4:2. Cain being perhaps figurative of the Jews. (See Lamech’s prophecy (Genesis 4:23, 24) which may refer to Christ.)
The ARK. —Genesis 6:14. Safety in Christ alone. (Acts 4:12.)
The PILLAR of FIRE and of the CLOUD. —Exodus 13:22; John 18:6. Our Guide and Protector.
The TREE cast into the water at Marah. —Exodus 15:25. Christ’s cross making the bitter sweet. (1 Peter 4:13.)
The precious INCENSE. —Exodus 31:34. Christ’s fragrance.
AARON’S ROD that budded. —Numbers 17. Priestly grace in the power of a life which is the conqueror of death, (the buds growing out of a dry rod) that which leads through the wilderness.
The SCARLET THREAD. —Joshua 2:18. The death of Christ giving safety.
SHILOH —Joshua 18; Genesis 49:10. Perhaps Christ as a gathering center.
JUDGES. —Generally. (Luke 1:71).
SAMSON. —A Nazarite, bound by his own people whom he sought to deliver, and given up to his enemies, is conqueror even in death. (Judges 21: 30; Hebrews 2:14.)
BOAZ. —Redeemer of Israel’s inheritance, receives a Gentile bride, (Ruth).
SAMUEL the Prophet. —(See also 1 Samuel 2:26; and Luke 2:52.)
The TEMPLE. —Revelation 21:22.
ESTHER. —In her work for her people. (observe Esther 4:10;5. 1.) (resurrection).
ELIHU. —Job 32
A TREE planted by the waters. —Psalm 1.
ISAIAH. —Chapter 8:18; Hebrews 2:12.
JEREMIAH. —Chapter 11:19; 38:7-14; Isaiah 53:7; Psalm 69:2.
EZEKIEL. —As priest, Son of Man, prophet, messenger to Israel, bearer of the iniquity of Israel. (chapter 4:4.)
DANIEL. —Chapter 1:9,17; Luke 2:47, 52,
Holy - Holiness: Part 2
We will now refer to those passages which specially belong to the New Dispensation. Old Testament persons and things which are spoken of as holy in the Old Dispensation, and thus mentioned in the New, are not included in the following list, nor are Angels, Prophets, and the Scriptures, because though the word Holy is not applied to them in the Old Testament, they were already holy in Old Testament times. Nor is John the Baptist, (called holy, Mark 6:20) included in the list specially belonging to the New dispensation.
One example only is given of each.
Luke 1:35— “That holy thing.”
John 10:36 —Jesus.
“17:19 —Christ and His people.”
Acts 9:13—The name of saints, (holy people) given to believers. (They are called by this name 48 times, not including passages where believers in other dispensations are also called Saints.)
Romans 12:1—The bodies of believers.
“16:16—” An holy kiss.”
1 Corinthians 3:17—” The temple of God is holy, which ye (believers) are.”
“7:14—The children of believers called holy, the unbelieving husband or wife said to be sanctified.
Ephesians 3:5—Apostles and Prophets of New Testament.
“5:26 —The Church.
1 Thessalonians 5:27—Brethren
1 Timothy 4:5—Every creature of God sanctified by the word of God and prayer.
2 Timothy 1:9—Calling.
“2:21—The man purged from the vessels to dishonor is sanctified.
Hebrews 2:11—Christ and His brethren.
1 Peter 2:5, 9—Priesthood and nation, as applied to Christians.
2 Peter 1:18— “The holy mount.”
“3:11— “Holy conversation.”
Revelation 20:6—He that hath part in the first resurrection.
“21: 2—City (from Heaven) called (v. so) Jerusalem (from Heaven.)
(To be continued.)
Errata. —P. 35, line 15, read, Aaron and his sons; line 16, his sons’ garments; p. 36, line 4, add No. “4 The candlestick and his vessels,” alter the following Nos. accordingly.
Seven Sevens: Aspectsof Christ-Blesseds-Gifts-Losses for Christ-Kingdomes
All Christ. —Observe in Leviticus 16:11, 12, 13, Christ in seven aspects as Aaron—the sacrifice (bullock)—the altar—the vail—the incense—the mercy seat and the Loan.
WITH CHRIST. —
“With Me.” (Luke 23:43.)
“With Me.” (John 17:24.)
“With the Lord.” (1 Thessalonians 4:17.)
“With Me.” (Revelation 3:4.)
“With Me.” (Revelation 3:20.)
“With Me.” (Revelation 3:21.)
“With Him.” (Revelation 20:6.)
Seven “Blesseds” in the Revelation. —
Revelation 1:3
14:13
16:15
19: 9
20:6
22:7
22:14.
Seven “Gifts” in Romans 12:6-8. —
Prophecy
Ministry
Teaching
Exhorting
Giving
Ruling
Showing Mercy.
Paul’s Sevenfold Loss for Christ. —
Circumcised the eighth day
of the stock of Israel
Of the tribe of Benjamin
An Hebrew of the Hebrews
A Pharisee
Zeal (persecuting the Church)
righteousness of the law
all “counted loss for Christ.”
Seven “Kingdoms” —
Of God (Matthew 12:28)
Of heaven —(Matthew 3:2)
Of His dear Son (Colossians 1:13)
Of the Father (Matthew 13:43)
Of the Son of Man (Matthew 16:28)
Everlasting (Daniel 7:27)
Heavenly (2 Timothy 4:18).
Bible Queries: 290 - 318
All Queries for this Class received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.
Q. 290. Please explain 1 Timothy 5:24, 25. H. L. L.
A. In some sins the judgment is immediate as in Esau’s case, &c.: in others it is delayed, though none the less sure. Likewise, with good works; in some cases the reward being open and without delay, in others, though equally sure, it may be deferred, in many cases not being received in this life at all. These general principles were valuable guides to Timothy in forming a correct estimate of the conduct or worth of others.
Q. 291. What is the meaning of “Thou hast kept the good wine until now.” John 2:10? J. S. R.
A. Simply that the wine miraculously produced by the Lord from water was so far superior to that provided by the bridegroom, that it alone could be called “good.”
Q. 292. (1) Please explain Matthew 10:23. (2) Is there any connection between the shoes that Moses (Exodus 3:5) and Joshua (Joshua 5:15) were told to put off, and the shoes of Ephesians 6:15? If so, when are the latter to be put off? E. S. M.
A. (1) This passage clearly does not refer directly to Christians, (who have no special mission to the cities of Israel) but to the Jewish remnant, who will proclaim the gospel during Daniel’s last week, after all Christians have been taken to heaven. These form the “brethren of Christ,” (Matthew 25:40) and they will not have completed their mission before the public return of the Son of Man to Olivet. (2) No. The shoes loosed from Joshua’s feet as well as Moses’ feet shows that the warfare of the Lord is as holy as His redemption; but the shoes of neither were put off when resisting the enemy, which is the aspect of Ephesians 6 Here however, shoes are merely used as expressive of the gospel of peace, and we cannot say that we are to take them off when in God’s presence.
Q. 293. Please give the Scripture on which the following verse of a hymn is based.
“He hell in hell laid low,
Made sin He sin o’erthrew,
Bowed to the grave destroyed it so,
And Death by dying slew.”
A. F. E.
A. We do not always undertake to justify the expressions of hymns, but in this case the first line is clearly anticipative of Revelation 20:14 (a result of Christ’s work). The second line reminds us of 2 Corinthains 5:21; Hebrews 2:14; and Romans 6 The other lines recall 2 Timothy 1:10, “Who hath abolished death,” and 1 Corinthians 15:51,55.
Q. 294. Is the comma placed rightly in Neb. x. 72 after “forever?” Does forever mean eternal? (2) What is meant by being baptized “unto remission of sins” in Acts 2:38, (Revelation ver.) also “all who were baptized into Jesus Christ, were baptized into His death,” (Romans 6:3) and “as many of you as were baptized into Christ did put on Christ?” (Galatians 3:27.) Is it possible to be baptized “into” Jesus Christ apart from 1 Corinthians 12:12, 13? Peter baptizes “unto remission of sins,” others, “into Christ;” why the distinction? Ought not the word “all” (Romans 6:3; Revelation ver.) to be “as many” as in Galatians 3:27. A. W. G. W.
A. The margin of the Revised Version is best— “for sins, forever sat down,” or “sat down in perpetuity.” The expression means sitting in contrast to working, and the work being forever finished and nothing now left to be done, the sitting is also forever (looked at in connection with—the work). (2) There is no doubt that all these passages whether “for” or “unto remission,” or “into” or better “unto Christ,” refer to water baptism, and are connected negatively with the pardon of sins (Mark 16:16), and positively with a profession of the name of Christ; the one baptized becoming thus, outwardly at any rate, a partaker of Christ (Hebrews 3:14). 1 Corinthians 12 on the contrary is the baptism of the Spirit into the body of Christ, and is always real and eternal in its character. “All who” (Romans 6:3 R. V.) is practically the same as “as many as.”
Q. 295. Please say why believers are called children in John 1:12, and Romans 8:16, 17, 21 (Revelation ver.), and sons in Romans 8:14, 19, and Galatians 3:26; 4:5. A. W. G. W.
A. “Children” is a broader word than “sons” and signifies relationship by birth, and as such is true of Old Testament saints as well as Christians. “Sons” is an individual title of privilege, “by adoption” and has reference to inheritance as well as to present nearness (shown by the cry of Abba Father), and is peculiar to Christians. Hence “sons” in Romans 8:14, is connected with the cry v. 15, and in v. 19 with the manifestation in glory, whereas in the other verses the kindred truth of childhood is taught. Galatians teaches most distinctly the value of the difference between childhood and sonship. An article “From Infancy to Manhood” in the “Young Believer,” vol. 1, would help on this subject.
Q. 296. Whom do the four beasts in Revelation 4:6 typify? E. S. M.
A. For a full answer to this refer to Biblical Words and Phrases in Y. B. vol. 2. p. 68, “The four beasts,” and p. 159, “Cherubim,” also Q. 109, Y. B. vol. 2. p. 193.
Q. 297. Is Numbers 8:25, 26, typical of our future? R. L.
A. It cannot be said to be directly typical, though no doubt there is an analogy, especially as in Romans 15:16, Paul refers to v. 21 of this chapter.
Q. 298. (1) Were there literally nine temptations before Number 14:22? (2) Of what might Og, king of Bashan and Sihon, king of the Amorites stand as types? (3) To what do “statutes and judgments” refer Deuteronomy 4:5, 6? Zurich.
A. (1) Certainly, it says so; but it does not necessarily follow that all are recorded; only such as are for our instruction are preserved. (1 Corinthians 10:11). (2) Only generally, as typical of the power of the enemy. They were Amorites, and as such were to be destroyed. (Genesis 15:21). (3) The whole law of the Lord. (See Exodus, Leviticus and Numbers). This book (Deuteronomy) is a recapitulation of these to the new generation (born in the wilderness) that had risen up in their father’s stead, ere they entered the land.
Q. 299. (1) Please say how is it that the mountain from which Moses saw the land is called Abarim in Number 27:12, and Pisgah in Deuteronomy 3:27. (2) Does Deuteronomy 26:5 refer to Jacob? Zurich.
A. (1) Pisgah is part of the mountains of Abarim, of which mount Nebo is the highest peak. (2) Certainly.
Q. 300. (1) Has the expression “unto this day” (Joshua 4:9; Judges 6:24; 1 Kings 8:8) any reference to the last days? (2) What is meant by the company of two armies or Mahanaim? (Song of Solomon 6:13; Genesis 32:2). (3) Is Satan, or more directly the Assyrian, meant by the mighty and terrible one, Isaiah 49:25? Zurich.
A. These expressions refer to the time the book was written. (2) Mahanaim means “two hosts,” (Genesis 32:2, 7) and was a famous city in Israel, being at one time David’s only refuge. (2 Samuel 17:24; 1 Kings 2:8). The obscure passage in Cant. is literally, “We see as it were the (religious) dance of the two hosts of Mahanaim,” referring probably to some well-known religious rites there. (3) More probably the oppressors of Jerusalem, and notably the Roman Empire.
Q. 301. (1) Please explain the meaning of Isaiah 39:8, “For there shall be.” The Elberfeld German version has “if.” Does it not seem selfish? (2) Does Isaiah 52:14 refer to the Lord’s appearance on earth? (3) Please explain “So shall he sprinkle many nations.” (v. 15.) Is the Spirit or the judgment referred to? Zurich.
A. (1) 2 Kings 20:19 favors the German, and it certainly does seem a selfish speech. (2) No doubt, and is therefore a far more correct portrait than those circulated by men in pictures, &c. (3) We should be glad to know the exact force of “sprinkle” in this passage from any of our readers.
Q. 302. What is meant by “we hid as it were our faces from Him?” (Isaiah 53:3.) Zurich.
A. Avoided and disregarded Him; did not own or recognize Him.
Q. 303. In Exodus 16:31 The manna is said to have tasted like wafers made with honey; in Numbers 11:8, like fresh oil. Please explain the apparent discrepancy. A. D. J.
A. The taste might very well resemble both. There is no absolute antagonism between the two. At the same time spiritually, it may bear the meaning, that as we travel further on our journey we get a richer taste of Christ, we appreciate Him more and understand His life down here better.
Q. 304. Why are we told that Moses, Aaron, Nadab and Abihu saw God? (Exodus 24:9, 10). L. B. W.
A. Because they saw the LORD, Jehovah; the One whom we know as Christ, who is ever the Revealer of the Godhead; then showing forth God, now revealing the Father. God the Father is never seen at any time, all manifestations being in His Son. (John 1:18).
Q. 305. Is it true in reference to Joshua 14:15, that there should have been no rest till all the land was conquered? Does it not say in Joshua 22:4, “God gave them rest?” C. E. S
A. Joshua 14:15 merely states an historical fact which 18:3 shows was not justified. Chapter 22:4 does not occur till after 21:43, 44, so that the second was right, the first wrong.
Q. 306. Please explain 1 John 5:7. C. E. S.
A. Refer to “Y. B.” vol. ii. p. 27, Q. 46; also to “Y. B.” Jan., 1881, p. 28, Q. 170. If you require more, write again.
Q. 307. What is the meaning of Philippians 3, “If by any means I might attain unto the resurrection of the dead?” S. R. W.
A. The joy before him was so great that the way he reached it mattered not—by martyrdom, by crucifixion, or by any other way. The passage does not express a doubt of attaining it, but his indifference as to the path, so long as he attained the goal.
Q. 308. (1) Please say why the number Joab gave David differs in 2 Samuel 24:9 and 1 Chronicles 21:5. Was it confused because God had said should be without number? (2) Why was the second day’s work in Creation not pronounced by God “good” as all the others. (Genesis 1:6-8?) J. W.
A. (1) We cannot say why the result varies in the two records. Josephus gives Israel 900,000 and Judah 400,000. (2) The second day’s work was merely ordering a-id dividing; nothing fresh was created or brought forth, to which the term “good” could apply.
Q. 309. Please explain the difference between “fathers, young men, and children” in 1 John 2:12,13. (2) Why is the word “fully” put in Acts 2:1? H. L. L.
A. Read from “Infancy to Manhood,” “ Y. B.,” vol. 1. The terms represent three stages of Christian growth. The children being characterized by knowing the Father; the young men, by their strength; and the fathers, by knowing Christ. (2) Because it was now absolutely fulfilled never to be repeated. It is remarkable that of these great Jewish feasts, two, passover and tabernacles will be revived in the Millennium. (Ezekiel 45:21,5.) Pentecost never will.
Q. 310. (1) Into what is it we are said to be grafted in Romans 11:17-20? (2) Does the word “angels” in Revelation 1:20 represent the ministers of each Church? A. H.
A. (1) Into the olive tree of the people of God on earth, whose are the promises of God. Of this Israel was the root, and the Gentiles come in now, on the rejection of Israel nationally. Abraham was really the root, but the bad branches (the literal seed) had been broken off in order that good branches, the spiritual seed, might be grafted in. (Romans 4) The whole is connected with outward position and profession on the earth. (2) Possibly the leading person. (See “Y. B.,” vol. 2, p. 192, Q. 105).
Q. 311. (1) Please explain fully Hebrews 13:10. (2) If sins confessed will not be brought up between us and God at the judgment seat of Christ, how are we to understand 2 Corinthians 5:10? C. M. B.
A. Does this not clearly refer to Numbers 18:8, with which compare 1 Corinthians 9:13 and 10:18. The sacrifices belonged to Aaron and his sons, (Christ and the Church) not to the Levites who served the tabernacle (the Jews). (2) 2 Corinthians 5:10 is a general passage and does not touch the question, but is explained by Revelation 22:12; 1 Corinthians 3, &c. Everything doubtless will be brought up that will asst in determining our places in the glory, but the Lord will never deal twice with the soul about the same thing.
Q. 312. (1) Will there be instrumental music in the Millennium? is Revelation 14:2 figurative or literal? (2) 2 Corinthians 5:10 speaks of the believers’ manifestation before the judgment seat of Christ “that they may receive the things done in the body, &c.;” is every sin committed before conversion brought up there? C.
A. (I) Doubtless there will on earth, but in the Revelation, we get heavenly things described. On consideration it will be apparent that no words exist in our language to describe what is there, hence in describing them the Spirit is forced to use earthly symbols that will most clearly represent to us what He wishes to convey. These are figures, therefore, for the simple reason that there are no words to convey what is in heaven. (2) If one object of this judgment seat be to assign the believer his true place in the glory, (see Luke 19:15, &c.) as we believe, then it is evident that all that will have a bearing on this will be brought up. A believer’s history however begins with his birth. We cannot say however that no antecedents will be brought up, for we have no Scripture to support us; but all will be in perfect love.
Q. 313. (1) Please explain wily it is said in 1 Corinthians 15:5 that Christ was seen of the twelve when there were only eleven at that time. (2) Does 1 Corinthians 11:3-10 apply to a Bible reading in a private house? If not, what is the breadth of its application, and does the word “head” in v. 5 refer to the man, or what the woman is to cover? J. R.
A. (1) There were then only eleven actually living of those who were appointed by the Lord, but Matthias who (Acts 1:26) took the place of Judas as the twelfth, saw Him. (v. 22.) (2) Verse 5 refers to the woman’s head. If a woman prays or prophecies (in public) she is to have her head covered. This does not take place generally in private Bible readings. The passage appears to contemplate women doing both, not of course to men, (1 Timothy 2:12) but to her own sExodus When occupying suck a position a man is uncovered, a woman covered.
Q. 314. Please explain John 15:6. Does it refer to a true believer or to a mere professor? S. E.
A. See “B. S.” p. 16, Q. 235. This passage refers to outward attachment to Christ by profession, the proof of the reality of which lay in the bearing of fruit. A vine branch that is fruitless is absolutely worthless, even the wood being of no value save for burning. The whole passage refers to outward attachment to Christ on earth. There might be a true hidden link, or there might not; fruit was the proof.
Q. 315. Please explain Matthew 21:44. W. F.
A. It was bad enough to refuse Christ in the days of His rejection, even when here in grace; but all who meet Him hereafter in judgment, (when the little stone cut out without hands falls upon the feet of the image, Daniel 2:34) will be ground to powder.
Q. 316. Please explain Matthew 24:22 and 29-35. Do the latter verses mean the end of the world? if so, what is the meaning of v. 34? A. E. S.
A. Refer to “Y. B.” vol. 2. p. 74. Ver. 22 is understood to refer to the last half of the last or seventieth week of Daniel’s prophecy (Daniel 9:27) which is divided in two by the setting up of the image of the beast. (Revelation 13) Each half consists of 31 years, or, as is said of the first half, (Revelation 11:3) 1260 days, these are not shortened. The second half is called 42 months, but never specified like the first by days; hence in accordance with Jewish time reckoning (a part being equal to a whole) any part of the last month would suffice to fulfill the prophecy. In this manner therefore, the days can be shortened and yet the prophecy fulfilled. Of course all is Jewish. “End of age” is more appropriate. Ver. 34 means that morally the same generation, the same class of people will be found up to the coming of the Son of Man.
Q. 317. Do you suppose James the less, or greater, or John the Evangelist were the Lord’s cousins? (See John 19:25; Matthew 13:55.) A. H. B.
A. See “Y. B.,” vol. 2, p. 272. John the Evangelist and James the greater were, we know, the sons of Zebedee. James the less was probably the Lord’s cousin, son of Alphaeus or Clopas, and Mary the aunt of the Lord. He is also called the Lord’s brother. (Galatians 1:19.) He was probably the author of the Epistle that bears his name.
Q. 318. (1) Will the Antichrist of Revelation 13:1-8 be instrumental in, or present at, the taking of Jerusalem mentioned in Zechariah 14:2; Luke 21:24 and Jeremiah 19:7-9? (2) Will that sacking of Jerusalem take place in the middle of the last week, soon after the setting up of the abomination of desolation? (Matthew 24:15-22). (3) Is the desolation there spoken of synchronal with the period referred to in Revelation 12:14? (4) Will the king of the north of Daniel 11 have any hand in the sacking of Jerusalem in Zechariah 14:2? J. C.
A. Antichrist or “the King” is certainly reigning over Jerusalem and the land when the first attack is made on Jerusalem, mentioned, not in Luke 21:24 or Jeremiah 19:7-9, but in Zechariah 14:2. (2) That partial capture takes place within the next half week of Daniel 9 after the abomination of desolation spoken of also in Matthew 24 (3) Revelation 12:14 synchronizes with the half week as a whole. (4) “The king of the north” (Daniel 11) is “the Assyrian” of Minh &c., who leads the nations against the Jews, and after the partially successful siege of Jerusalem already noticed. (Isaiah 28) He comes up a second time to complete his work and falls by Divine judgment as in Zechariah 14:3, 4; Isaiah 29; 30, &c.
The Revised Version of the New Testament. Matthew 5:29-8:12
5:29 — Causeth thee to stumble.” The Greek verb thus translated is derived from the substantive rendered “stumbling-block,” in 1 Corinthians 1:23. The word “offend,” which we find in the Authorized Version, is too vague to be easily understood.
5:37. — “Whatsoever is more than these is of the evil one.” It is impossible to say with certainty whether the word translated “evil” is here to be understood in a masculine or neuter sense. The margin therefore says, “Or, evil.” In the 39th verse the same difficulty occurs, and again in the 13th verse of the following Chapter. In each verse the Revisers have preferred to take the word in a masculine sense, and have therefore been accused of making, without sufficient ground, changes that involve a question of doctrine. But the personality of the “evil one” is so clearly taught in Scripture, that the meaning of these particular passages scarcely affects the question at all.
5:44. — “Love your enemies, and pray for them that persecute you.” The additional clauses, which we find in the Authorized Version are here omitted.
5:47 — “The Gentiles” is here substituted for “the publicans.” The former reading is supported by important manuscripts.
5:48 — “Ye therefore shall be perfect.” There can be no doubt that this rendering is more correct than that of the Authorized Version, “Be ye therefore perfect.”
6:1. — “Take heed that ye do not your righteousness before men.” The Authorized Version has “alms.” We may remark that the expression, “righteousness” harmonizes much better than “alms” with the context. The first verse of this Chapter is a general principle, and this principle is then applied to various particular cases, namely, (v. 2), to doing alms, (v. 5), to praying, (v. 16), to fasting.
“With your Father,” is without doubt more correct than “of your Father.” The reward therefore is limited to the future state.
6:4. —In this verse the word “openly” is omitted. This accords with the judgment of the best authorities.
6:16. — “That they may be seen of men to fast.” This is preferable to the rendering of the Authorized Version, “that they may appear unto men to fast,” as the latter seems to suggest that the persons in question wished to make it appear that that they were fasting, when they were not doing so. This meaning the original will not bear.
6:22. — “Lamp” is here substituted for “light,” possibly in order to show that the word is not the same as that translated “light” in the following verse.
6:25. — “Be not anxious for your life.” The expression “Take no thought” is too strong. The Revisers have made the same alteration in Chapter 10:19.
7:13. — “The narrow gate” is perhaps preferable to “the strait gate,” as “strait” is apt to be confounded with “straight.”
7:22. — “Did we not prophesy by thy name?” That is, using the name of Christ as a kind of formula. See, for an example of this, Acts 19:13. To do a thing in the name of the Lord (Colossians 3:17) is something quite different, and we accordingly find that, in the original, a different expression is used.
The word translated “devils” in this verse is quite distinct from the word “devil” in Chapter 4:1. The latter word means “ false accuser,” and is always applied to Satan himself, never being used in the plural, except in speaking of human beings (as in Titus 2:3). In this verse “devils” are properly “ demons,” as the margin tells us. The term “demon” had originally no evil signification. The expression was borrowed from the Greeks, who imagined that between the gods and men there existed an intermediate order of beings, to which they gave the name of “demons.”
7:28. — “Teaching” is substituted in this verse for “doctrine.” Besides having the advantage of being a Saxon word, “teaching” is also more suitable in this passage, for “doctrine” refers merely to the things taught, whereas it is evident from what follows, that the people were astonished, not only at the ideas uttered by the Lord, but also at the whole style and manner of His teaching.
8:6. —The word rendered “servant” in this verse, may also, as the margin adds, be rendered “boy.” The same word occurs in Acts 4:27, and is there translated “child” in the Authorized Version; the Revised Version has “servant.”
8:12. — “The outer darkness—the weeping and gnashing of teeth;” in these expressions the presence of the definite article adds greatly to their force. Why it is omitted in the Authorized Version, we cannot say.
Note. —We are much obliged to G. M. for pointing out an inaccuracy in the Note on p. 23. The object of the Note however, was only just to give a slight description of the Manuscripts referred to in the paper, and not to enter into detail on the subjects, which would indeed be quite beyond the scope of the Magazine. —Ed.
(To be continued.)
To Correspondents
P. G. T. —We will bear in mind your suggestion. We shall be glad to have any inaccuracies in the papers pointed out.
J. H. —J. R. D. —T. E. P. —J. W. —Many thanks for your notes.
J. S. R. —Your request shall be observed.
A. E. C. —We are sorry for the reason you give, but it is right to do nothing without a good conscience. 1 John 3:21.
M. S. We trust you will persevere; our Lord said, “seek and ye shall find.”
H. L. L. —Read Philippians 4:13.
C. G. A. —Moulmein. Your distance from England will prevent your papers being in time, but you will be able to compare them with the Magazine when it arrives.
C J. L. —We are always interested to hear of those laboring for the Lord, especially amongst the young.
C. H.P. —J. C. —We are reluctantly obliged to leave your query till next month.
E. B. C. —G. S. M. —G. C. D. —J. B. S. —Your queries arrived too late for this month. They will be answered in “B. S.,” October, and “Y. B.,” November.
We have to thank several correspondents for suggestions as to subjects, and we shall from time to time select from among them such as seem most profitable and appropriate.
Notes on Last Month's Subject: Types of Christ
This is a most interesting but very difficult subject, but we think that the result, although not perhaps absolutely complete, is pretty correct. Probably many of our readers may be able to suggest additions that they would like to see in, but we have no doubt these have been considered, and for some reason excluded. Still, we find it difficult to understand why such an one as Jacob is not included, at any rate in Division 3. We will, however, leave the task of suggesting improvements to others, and just consider what is before us.
In the first division we find that the direct types of Scripture present Christ to us as —The second Man (Adam), as God’s servant (Eliakim, the Hebrew servant), as God’s Son (Isaac), as a royal and a holy priest (Melchizedeck and Aaron), as the Mediator (Moses), as our Captain (Joshua), as the Rejected on earth (David), as the King of glory (Solomon), as our food (manna), as the source of blessing (the Rock), as come in the Ash (veil), as devoted to God in life (meat offering), also hi. His death, as God’s Lamb (the Passover), doing His will in death (burnt offering), our peace (peace offerings), delivered for our offenses (sin offerings, &c.), dying and rising the third day (Jonah), and the only ground of God’s mercy (mercy seat).
What a rich and full presentation we thus get of Christ even from this first list, affording the deepest instruction for the soul that will ponder each aspect in connection with the type.
The personal glories, it will be observed, are seven in number, Man, Servant, Son, Priest, Mediator, Captain, King. Passing on to Division 2, we come to “Indirect types and figures of Christ.” Christ is presented as the Lord’s anointed (Cyrus), as the Living Stone (Stone cut out without hands), as our heavenly food (the corn), as consecrated to God, separate from earth (the Nazarite). In His human perfection (the ark of God), as the Light of the world (Light), and the Sun of righteousness (Sun), and also (in two wonderful panoramas) historically in His sufferings and glories, and personally in all His varied perfections (Joseph and the Tabernacle). We also get Christ in death as a refuge (cities of refuge), as given by God (the ram), also as the Lamb of God (the firstling), as abolishing death (Ark in Jordan), and lastly as restoring us through the Word (water, red heifer).
Division 3. contains types of Christ, as the Righteousness of God (Coats of skin,) the only place of safety (the Ark), our Leader and Guide (the pillar), the Prophet (Samuel, &c.) as a Savior (Esther), and in many other ways.
It is interesting to notice in how many of these types of Christ we have a subsidiary or accompanying type or figure of the Church; thus:-with Adam we get Eve; with Isaac, Rebecca; with Moses, Zipporah; as the Hebrew servant we get “ I love my wife;” with David we get Abigail; with the Sun the Moon; with Joseph, Zaphnath-paaneah; with Boaz, Ruth; and with Esther, Mordecai. It is certainly amazing to see from the above how much we may learn of Christ from the Old Testament, and it would be an interesting task, which we commend to our readers, to make a list of all the aspects of Christ revealed in the New Te stamen’, and which are NOT foreshadowed in the Old. We shall be glad to receive such a list from any of the Class, as we have no doubt but that it would interest our readers generally to have it printed.
Once more, before leaving the subject, we would most earnestly impress on our readers the vast amount of spiritual food that lies hidden in this subject. It is one thing to dig the food out of the ground-this is what the Class does; but quite another to feed on it. Do not, beloved readers, let us content ourselves with admiring truth; but oh, when it is so full of Christ as here, let us feed on it, that through it Christ Himself may become Jar more precious to our souls than He has been before. Pray to Him that He may open your eyes in all these Scriptures to gaze upon Himself.
The Books of the Bible: The Books and Canon of the New Testament
The composition of the Books of the Bible was begun by Moses on the plains of Moab in the 15th century, B.C.; the subjects of which they treat were completed by Paul during his Roman imprisonment in the latter half of the 1St Christian century; while John, the last of the Apostolic band, had those wondrous visions and sights vouchsafed to him in the rocky isle of Patmos, and the whole committed to writing and known to us as “ The Revelation,” by the close of the century.
If the first book of the Bible unfolds to us the sources of good and evil, the origin of all things, the germ of every truth, the foundation of every divine and human relationship; the last book shows us the final and eternal results, the triumph of good over evil, the issues, whether of glory or judgment of the human race,-there we behold the pride of man humbled and flesh wither under the hand of God; there too the meek and lowly ones of earth who identified themselves through grace with Christ and His cross, are exalted; the impress of eternity, the touch of God’s hand rests on every person and every subject treated of in the 66th book of Holy Scripture—THE REVELATION.
The Bible Students' Class: Children of God
Since last month, the following have expressed a desire to join the Class, and we accordingly give their numbers.
124—E. A. P.
129—F. P. S.
126—M. C. S.
127—F. I. F.
128—W. J. H.
129—F. C. W.
130—F. E.
We would remind our correspondents that the time given for the preparation of the papers expires on the 25th of the month, and we trust that all who can do so, will send them in by that date. The preparation of the printed result is a work of considerable labor, and we are anxious that it should be done as thoroughly as possible. We know that there are some, who owing to the limited time at their disposal, are not able to finish quite so early, but if these are only few in number, their papers can easily be incorporated in the result before going to press.
The subject selected for this month is: A List of all the children of God spoken of in the Bible, in two divisions; first, those who can be proved to be such undoubtedly by their faith or walk, with one proof annexed; and second, those who are probably such, with the reason given.
The subdivision is arranged as follows:—
Genesis, by 38, 39, 40, 41, 42, 43.
Exodus, by 45, 46, 47, 48, 49, 50.
Leviticus, by 57, 58.
Numbers, by 62, 63, 64, 65, 66.
Deuteronomy, by 70, 71, 72.
Joshua, by 74, 75, 76, 77, 78, 79, 80.
Judges & Ruth, by 81, 82, 13, 84, 85, 86.
1 & 2 Samuel, by 1, 2, 3, 4, 5, 6, 7•
1 & 2 Kings by 8, 9, 10, 11, 12, 13, 14.
1 & 2 Chronicles, by 105, 106, 107, 117, 118, 119, 120.
Ezra to Song of Solomon, (excluding the Psalms,) by 87, 88, 89, 90, 91, 92.
Isaiah, by 15, 16, 17, 19, 21, 22, 23.
Jeremiah, by 93, 94, 95, 96, 97, 98.
Lamen, by 103, 104.
Ezekiel, by 108, 109, 110.
Daniel and Hosea, by 111, 112, 113, 114, 115, 116.
Joel to Micah, by 121, 122, 123.
Nahum to Malachi, by 124, 125, 126, 127, 128, 129, 130.
Matthew & Mark, by 24, 25, 26, 27, 28, 29, 30.
Luke & John, by 31, 32, 33, 34, 35, 36, 37.
Acts, by 44, 52, 53, 54, 55, 56.
Romans, by 59, 60, 61.
1 Corinthains—Ephesians by 67, 68, 69.
Philippians—Jude, by 73, 99, 100, 101, 102.
The Psalms and Revelation are omitted, there being with few exceptions no personal references in them.
In preparing the result of the research on the subject selected for last month, we have been struck afresh with the proofs the Bible affords of its own divine origin. The wonderful unity and the close manner in which the carious books are connected testifying to the fact that though there were many writers, it was the same hand that guided their pens.
We earnestly trust that our correspondents will not be content with having contributed to the result by searching through one book, but that they will carefully read through all the references, studying them both in connection with their immediate context, and also with the subject to which they allude. We are convinced that they will thus gain a deeper insight into the scope of the Word, and a fuller knowledge of the purposes of Him who has determined that all things shall work together for His glory-the One who knows the end from the beginning.
We have received papers from all but Nos. 3, 8, 17, 29, 33, 39, 69, 86, 87, 99, 102, 110, and 111, who we hope will be able to send us papers next time. We have, however, received three or four papers without a number, which we conclude came from some of the above.
Bearing in mind that the object of our subject was to illustrate from the other books of the Bible the principles contained in Genesis, we have found it necessary to exclude mere verbal allusions, such as to places and persons-especially the names contained in the genealogies of Genesis 10; 25; 36-The place occupied in the subsequent history of the Bible by the nations mentioned in these chapters would form an interesting subject for personal study, though perhaps not a suitable one for the research of the Class.
We think the following arrangement of the materials contained in the papers will show the value of the work which our Correspondents have most thoroughly performed.
As it would have been impossible to give all the texts bearing upon each subject, we have selected in each case, those which seemed the most striking.
It will be seen that references are given to Genesis from all the books of the Old Testament except Ruth, Ezra, Esther, Song of Solomon, Nahum, Zephaniah, and Haggai; and from all the books of the New except Philippians, Colossians, 2 Timothy, Titus, Philemon, and 2 & 3 John.
Creation—Genesis 1 and 2.
1st—of the Material World.
The direct work of God, Exodus 20:11; Job 38:4; Psalms 8; 19:1; 32:6, 7; 74:16, 17; 89:11; 90:2; 104; 136; 144:6; Proverbs 8; Isaiah 44:24; 45:12; Jeremiah 10:12; Amos 4:23; Jonah 1:9; Zechariah 12:1; Acts 4:24; 14:16; 2 Corinthians 4:6; Hebrews 11:3; 2 Peter 3:5; Revelation 10:6.
His joy in it, Psalms 104:31.
His rest in it, Exodus 20:11; 31:17; Deuteronomy 5:12; Hebrews 4:4-10.
His purpose in it, Isaiah 43:7; Revelation 4:11.
Its perfection, Romans 14:14; 1 Timothy 4:4.
Its transitory character, 2 Peter 3:7, 10; Revelation 21:1.
A ground on which He exhorts and reproves, Isaiah 42:5; Jeremiah 27:5.
A ground on which His people can appeal to Him, Isaiah 37:17; Jeremiah 32:17.
A ground of worship, Nehemiah 9:5, 6.
The testimony it yields to Him, Psalm 19:1; Romans 1:20.
Ascribed to Christ, or as the work of God by Christ, John 1:3; Colossians 1:16; Hebrews 1:2.
His power over it, Matthew 8:27.
2nd—of Man.
The work of God, Job 12:10; 27:3; Isaiah 2:22; Psalm 8:6; 90:6; 100:3; Zechariah 12:1; Malachi 2:10.
God’s provision for his comfort, Psalm 104:14; Mark 4:28.
Formed of the dust of the earth, Psalm 103:14; 146:4; 1 Corinthians 15:47.
His character, Ecclesiastes 7:29; James 3:9.
His responsibility to God, indicated by the tree of the knowledge of good and evil, Romans 6:23.
His position and relationships1St, with regard to creation generally, Psalm 8:6; Hebrews 2:7; 1 Corinthians 11:7.
2nd, with regard to the woman, 1 Corinthians 11:7.
The divine origin of marriage, Matthew 19:4,8; Mark 10:6,7,8; John 2:1; 1 Corinthians 11:9; Ephesians 5:21.
The Tree of life (source of life) Romans 6:23; Revelation 2:7; 22:2, 14.
THE FALL, Genesis 3 Its results, Death, Job 30:23; Ecclesiastes 3:20; 12:7; Romans 5:12-14; 6:23; Hebrew 2:15; 9:27.
The moral condition of man, Ephesians 2:2, 3.
The Earth cursed, Isaiah 24:6; Romans 8:20; Hebrews 6:8.
Man to labor, Job 5:7; Psalm 127:2; 2 Thessalonians 3:10.
Woman made subject to man, Number 30; 1 Corinthians 11:3; 14:34; Ephesians 5:22; 1 Timothy 2:11-13; 1 Peter 3:1-6.
The Woman’s Sorrow (Psalm 48:6; Isaiah 13:8, figurative) 1 Timothy 2
God’s remedy for man’s ruin, The promised Savior, Isaiah 7:14; Luke 1:31; Romans 1:2; Galatians 4:4; Hebrews 2:14.
His sufferings, Hebrews 2:9; 1 Peter 1:11.
His conquest over Satan, Colossians 2:15; Hebrews 2:14; 1 John 3:8.
Judgment of Satan, Isaiah 27:1; Romans 16:20; 1 John 3 Revelation 12:9;20. 2.
his character, John 8:44; 1 John 3:12.
and wiles, Job 1:6; 2 Corinthians 11:3; 1 Thessalonians 3:5; 1 Peter 5:8.
The temptation of Adam ended in his failure, that of Christ in His victory, Matthew 4; Hebrews 2:18.
THE HISTORY OF CAIN AND ABEL, Genesis 4
The death of another the ground of approach to God: the first setting forth of sacrifice.
Abel the first in whose history we find a clear example of faith, Hebrews 11:4.
Murder, and God’s condemnation of it, also Chapter 9:6, Matthew 23:35; Exodus 20:13; Leviticus 24:17; Numbers 35:20, 33; 2 Samuel 4:11; 1 John 3:12.
Man’s sin not hidden from God, Numbers 32:23; Psalm 9:12; Proverbs 15:3.
Cain’s effort to find in earthly pleasures a consolation for the judgment pronounced on him, Psalm 49:11.
THE HISTORY OF THE FAMILY OF GOD, Genesis 5
Death the portion of man, Hebrews 9:27, the exception, Enoch the man whose walk was characterized by faith, Hebrews 11:5, (see 2 Corinthians 5:7; 1 Thessalonians 4:1) a figure of the Church, taken away before the judgment, and bearing testimony to Christ’s return, Jude 14, 11.
JUDGMENT OF THE EARTH, Genesis 6:7 and the safety of Noah a preacher of righteousness, (2 Peter 2:5) who condemned the world (Hebrews 11:7)—type of the Jewish remnant in the latter days (Matthew 24:37-39) who will pass through the tribulation, yet sheltered by God (Isaiah 26:20,21) to enter on the millennial earth, Chapter 8
Sons of God, Job 1:6.
The wickedness of man’s heart, Psalm 14; 51:5; Isaiah 24:5; Jeremiah 17:9; Matthew 15:19; John 2:25; Ephesians 2:3.
State of the world, Matthew 24:38.
God’s grief at man’s sin, 1 Samuel 15:11; Mark 3:5.
His long-suffering, 1 Peter 3:20; 2 Peter 3:9.
His direct judgment of sin, Esther 5:8; 6:3; by the flood, Job 22:16; Psalm 104:6; 2 Peter 2:5; 3:6.
Noah finding favor with God, Psalm 33:18, 19; Ezekiel 14:14. Distinction made between animals, clean and unclean, Leviticus 10:10; 11 done away in Christ, Acts 10:15; 1 Timothy 4.
Appointment of the seasons, Psalm 74:17; Jeremiah 5:24;33. 20; Acts 14:17; James 5:7.
RESPONSIBLE GOVERNMENT OF THE EARTH ESTABLISHED IN THE HAND OF MAN, & HIS FAILURE, Genesis 9
The Sacrifice of Christ (in figure) the ground of God’s covenant with the earth and its inhabitants.
Food provided for man, Psalm 104:14, 15.
Murder-see remarks on Chapter 4
Blood (the expression of life) not to be eaten, Leviticus 7:26; Deuteronomy 12. 16; 1 Samuel 14:34; Ezekiel 33:25; Acts 15:20.
Safety of the earth, Psalm 104:9; Isaiah 54:9.
HISTORY OF THE DESCENDANTS OF NOAH, THE LINE OF PROMISE, & THE UNIVERSAL DEPARTURE FROM GOD (see Joshua 24:2) Genesis 10; 11.
Many of the nations mentioned in Chapter 10 are referred to in Isaiah and Ezekiel, in the latter of which especially we find their future history in connection with Israel, the center of God’s dealings with the earth (Deuteronomy 32:8; Psalm 111:6.)
THE HISTORY OF ABRAHAM, THE MAN OF FAITH, Genesis 12-24. & HIS IMMEDIATE DESCENDANTS, 25:1.
His. call, Joshua 24:2,3; Nehemiah 9:7; Isaiah 51:2; Acts 7;2.
The promise of a numerous posterity, and its fulfillment, Chapter 12:2; 13:16; 15:5; 17:7; 22:17, confirmed to Isaac, 24:4; 24; to Jacob, 28:14; 35:11; Exodus 32:13; Numbers 11:21; 23:10; Deuteronomy 1:10; 6:3; 10:22; 1 Kings 4:20; 1 Chronicles 27:23; Nehemiah9:23.
The blessing of all the nations of the earth through him, Chapter 12:3; confirmed to his seed, 22:18; Galatians 3:16, 17; Zechariah 8:13, 23; Acts 3:23; Romans 15:8; Hebrews 2:16; 6:13.
The promise of the land, and its fulfillment, Chapter 12:7; 13:15; 16, 18; 17:8; confirmed to Isaac, 26:3; to Jacob, 28:13; 35:12. Exodus 6:4, 8; 12:25; 13:5; 32:13; 33:1; Leviticus 20:24; Numbers 11:12; 13:2; 14:8; Deuteronomy 1:8; 34:4; Joshua 1:2; 12:43; Judges 2:1; 1 Chronicles 16:18; 2 Chronicles 20:7; Nehemiah 9:8; Psalm 105:8-11; Jeremiah 11:5;15. 15; 30:3; 32:22; Ezekiel 28:25; 37:25.
Abraham a sojourner in the land, dwelling in tents, with no possession save a burying-place, Isaac and Jacob (in part) the same, Acts 7:5, figures of the Christian, who is but a sojourner, a pilgrim and a stranger here below, 1 Peter 1:17;2. 11; but who has his altar of communion and worship, in contrast with Lot, who seeks to find his portion in the land (Chapter 13:10, 11) and who is a sharer in its vicissitudes (14:12) and occupying a prominent position therein (19:1) is delivered only through the mercy of God, but with the loss of all that on which he had set his heart.
Abraham conqueror of the world (14) type of the Jews hereafter when God is again owned as the possessor of heaven and earth, Psalm 83:18; Daniel 4:34; 7.
Justification by faith, 15:6; Abraham the father of all them that believe, Habakkuk 2:4; Romans 4:3; Galatians 3:6-9; James 2:23. History of the promised seed. The sojourn and affliction in Egypt (15:13)—Exodus 1:11;6. 5; 12:40, 41; 1 Samuel 12:8; Isaiah 52:4.
Judgment of Egypt (15:14) Exodus 3:20;6. 6; 7-14; Psalms 105:27-36.
Deliverance of the seed, and plunder of the Egyptians (15:15), Exodus 14; 3:21; 11:2, 3; 12:35, 36; Psalms 105:37.
The wickedness of the inhabitants of the land (15:16) Deuteronomy 9:4. The nations of the land to be driven out (15:19-21), Exodus 3:17; 33:2; Deuteronomy 7:1.
The extent of the land defined (15:18), Exodus 33:31; Numbers 34; Deuteronomy 11:24; 34:1; Joshua 1:4; 2 Samuel 8:3; Ezekiel 47:15. Birth of Ishmael, Genesis 16, see Galatians 4:22-31.
God appearing to Abraham as God Almighty (17:1) to Jacob (35:11; 68:3), Exodus 6:3.
The unconditional premises confirmed by a covenant, Genesis 17, confirmed to Isaac, 17:19; 26:3; to Jacob, 28:13-15.
The ground on which God answers the cry of Israel when they are in distress, and on which He will yet fully bless them. Exodus 2:24; 6:5; 32:13; Leviticus 26:42; Deuteronomy 4:31; 7:8; 9:5; 29:13; Psalm 105:8, &c.; Jeremiah 11:5; Micah 7:20; Luke 1:73.
God, the God of Abraham (17:7) of Isaac (28:13) of Jacob (33:20) Exodus. 3:1.5; 4:5; Acts 3:13; to be the God of Israel (17:8) Exodus 6:7; Leviticus 26:12; Jeremiah 30:22; 32:38.
Circumcision (death to the flesh) instituted (17:10) and, as setting forth true separation to God, its necessity for all His people, Exodus 4:26; Joshua 5:2-8; Jeremiah 4:4; Ezekiel 44:7-9; John 7:22; Romans 2:28; 4:12; 15:8.
Intercession of Abraham, Genesis 18, James 5:16.
God’s answer to him, Jeremiah 5:1.
Hospitality commended, Hebrews 13:2.
The wickedness and judgment of Sodom and Gomorrah, Genesis 19— the most awful instances of both, and frequently used as illustrations and warnings, Deuteronomy 29:23; Isaiah 1:9, 10; 3:9; 13:19; Jeremiah 20:16; 23:14; 49:18; 50:40; Lamentations 4:6; Ezekiel 16:49; Amos 4:11; Zephaniah 2:9; Matthew 10:15; 11:24; Mark 6:11; Luke 10:12; 17:29; Romans 9:29; 2 Peter 2:6; Jude 7; Revelation 11:8.
The descendants of Lot, and their links with the subsequent history of the children of Israel, Deuteronomy 2:9, 19; 23:3; Judges 10:7; 1 Samuel 11:11; 2 Samuel 10; 2 Chronicles 26:8; 27:5; Jeremiah 49:1; Ezekiel 21:28; 25:2; Amos 1:13; Zephaniah 2:8, 9, and their judgment Numbers 21:29; Judges 3:28; 2 Samuel 8:2; 2 Kings 3:18; Psalms 60:8; 83:6; Isaiah 11:14; 15 Jeremiah 48; Ezekiel 25:8; Amos 2:2. The trial of Abraham’s faith, (Genesis 22); Hebrews 11:17; James 2:21. The birth of Esau and Jacob, Genesis 25 God’s sovereignty in election, (v. 23) Malachi 1:2-4; Romans 9:11; 1 Thessalonians 1:4; 2 Thessalonians 2:13. The profanity of Esau, Hebrews 12:15;-some of the links of his descendants with the subsequent history of the children of Israel and their judgment, Numbers 20:14-21; Deuteronomy 2:5; 33:7, 8; 2 Samuel 8:14; 2 Kings 8:20; Jeremiah 49:7, &c.; Ezekiel 25:12-14; 35; Amos 1:11; Obad. 1:1
Jacob in Egypt, Deuteronomy 26:5.
Jacob’s blessing of his twelve sons, Genesis 49 Twelve tribes always recognized in Scripture. Exodus 1:2;24. 4; 28:9, 10; Numbers 26; Deuteronomy 33; 1 Kings 18:31; Ezekiel 48; Acts 26:7; James 1:1; Revelation 7
Judah’s place of royalty, (v. 8-12), 1 Chronicles 28:4; Psalms 60:7; Micah 5:2; Luke 1:27; Hebrews 7:14; Revelation 5:5.
Joseph’s faith in the promises, (Genesis 1:24-26); Exodus 13:19; Joshua 24:32; Acts 7:16; Hebrews 11:22.
Notes and Fragments
We have received the following interesting communication from a correspondent: Question 289. —The inscription is literally. MENE, MENE—numbered, numbered. TEKEL—weighed. U—and PARSIN—they are dividing. MENE MENE TEKEL UPARSIN literally translated is “Numbered, numbered; weighed; and they are dividing.” UPARSIN is changed into PERES, because the U (and) is left out, and PARSIN (they are dividing), the active participle plural, is changed into the past participle singular, PERES (divided.)
Holy - Holiness: Part 3
In looking through the former lists, we find, that with the exception of the Free-will offerings, all holy things are made so by the will of God. In other words, they are set apart for God by Himself. These holy things are for this reason to be sanctified, that is, counted as holy, by man.
Thus an Israelite was to sanctify, or keep holy, the seventh day, not to make it holy, but because God had made it so.
In Leviticus 27 we find however that “to sanctify” on the part of man, had another meaning when applied to things which God had not sanctified. In this Chapter, and in some other passages relating to free-will offerings, it means simply to dedicate, or consecrate anything to God. In the 26th verse we find that a man could not in this sense, sanctify anything which the Lord had already sanctified. That is to say, he could not dedicate to God that which was God’s already. A child could not dedicate to his father the house or property which was his father’s and not his own.
It is well to observe this principle, because of late years we have often heard believing people talk of “consecrating” themselves to God, whereas, if they are really believers, they are those who have been already sanctified, or set apart, by God Himself for Himself, and can only sanctify, or consecrate themselves (it is the same word) by counting themselves as holy.
In following out the passages given in the previous lists, much light will be gained on this practical and interesting part of the subject. How does the believer come to be holy? What is meant by his being holy? What is the measure of his holiness? (for we read of holy things, and of most holy things—the same word as Holy of Holies.) In what way is he to sanctify himself? How is he to walk consistently with the fact that he is sanctified, or holy?
The following passages may be of use in helping us to an answer to these, and similar questions. Though with the exception of free-will offerings, all sanctified things are sanctified by the will of God, some are distinguished from others by the means of their sanctification. We find for example things sanctified by the following means in the Old Testament.
1. By the presence of God. Exodus 3:5; Joshua 5:15.
2. By the glory of God. Exodus 29:43.
3. By the presence of the Ark. 2 Chronicles 8
4. By blood. Hebrews 9:13, from which verse we learn that the things purified by blood were thereby sanctified.
The things to which the blood was applied in type, are as follows: The book of the land. Hebrews 9:19.
The people. Exodus 24:8.
The tabernacle and all the vessels of the ministry. Hebrews 9.21.
Aaron, his garments, his sons, and his sons’ garments. Exodus 29:21.
The leper and the leprous house. Leviticus 14.
In Ezekiel 45, the posts of the house, and the posts of the gate of the inner court. The former temples were but continuations of the tabernacle, upon which the blood had been put.
5. By anointing with the holy oil. The things thus sanctified were: Aaron, his garments, his sons, and his sons’ garments. Exodus 29.
The Tabernacle.
The Ark.
The Table of shewbread and all his vessels.
The Altar of incense.
The Altar of burnt offering and all his vessels.
The Laver and his foot.
(These seven latter things became, by anointing, Most Holy.) The Leper (Leviticus 14) was anointed with ordinary olive oil; in his case the expression “made holy” is not used.
6. By the ashes of the heifer, used in the sprinkling of one who had touched the dead. (Numbers 19) The word “sanctified” is applied to this case in Hebrews 9
7. By water. The people who were to be sanctified Exodus 19 were to wash their clothes.
Aaron and his sons to be washed. (Exodus 29) The Levites who are called holy (2 Chronicles 35:3) were to be thus washed. (Numbers 8) In other examples of washings, the terms sanctified, or holy, are not used.
8. By having been offered before the Lord, for example—The censers of Korah’s company. Numbers 16
9. By touching that which is most holy, as in Exodus 30:29, where of the seven things made most holy by anointing, it is said, “whatsoever toucheth them shall be holy.” See also Matthew 23:17-19. Also in the case of the three offerings called most holy, namely, the Meat offering, the Sin offering, the Trespass offering, it is said, (Leviticus 6:18) “every one that toucheth them shall be holy.” See also verse 27 of the same Chapter.
10. By voluntary dedication to God, as in the free-will offerings, and in Leviticus 27
In the New Testament we also find various means of sanctification, answering in some cases to the typical means in the Old Testament.
1. By the Father. Jude 1; John 17:17.
2. By the Son. Hebrews 2:11; 1 Corinthians 1:30.
3. By the Spirit. Romans 15:16; 1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2.
4. By the word of God (“the truth.”) John 17:17; Ephesians 5:26; 1 Timothy 4:5.
5. By prayer. 1 Timothy 4:5.
6. By relationship. 1 Corinthians 7:14.
7. By the Blood of Jesus. Hebrews 10:29; 13:12.
8. By the Will of God. Hebrews 10:10.
In these examples we find, that the Spirit, in the New Testament, answers to the oil in the Old-that the Word of God, in the New Testament, answers to the water in the Old-that the blood of Jesus, in the New Testament, answers to the blood of the offerings, and to the ashes of the heifer, in the Old. In the Old we have the shadow, in the New, the reality.
But by comparing the reality with the shadow, we are helped in tracing out the full meaning of the reality. Can we not thus find our place as holy persons, marked out for us, and that most distinctly?
Have we come to Jesus as the Sin-offering? Have we by faith touched Him, so as to be made whole? The touch has made us holy.
Have we received “the unction from the Holy One?” “the holy anointing oil?” By that touch we are most holy. And why? Because that gift of the Holy Ghost has made us one with Him who is the Most Holy—has made us kings and priests, to reign and to praise with Him who is the King and the Priest forever.
Have we received the “washing of water by the word?” It is that we may be holy and without blemish. Do we realize this? Do we feel that no “consecration” of ourselves by our own will, or by the hands of man, no monastic vows, no “ordination,” could set us apart for God, as we are now, if believers, set apart by the precious Blood, by the anointing of the Holy Ghost, by the Word which is truth? To our natural hearts it is easier to realize the idea of a holy building, of holy places, of holy bread or wine, than of holy persons, made so not by the act of man, but by the act of God. Yet it is the reality, and the only reality of the matter, that if we are saved, if we have received the Spirit of the Holy One, we are holy as no angel can he holy; we are set apart for God, now, and forever—His Temple, His people, the Bride of His Son, to whom it is given to “be arrayed in fine linen, clean and white, and to whom it is said in the words of tenderest love and grace, Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.”
“Be ye clean, that bear the vessels of the Lord.” What can we say more, but that being thus made one with Christ in glory, and “having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”
Not merely refrain in our own persons from unholy acts and ways, but also “purge ourselves from the vessels to dishonor— “that we may be vessels unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work.”
Fragmentary Bible Notes: The Tent and the Altar
The Tent and The Altar.
Abraham had a tent and an altar, Lot a tent only. The result is that Lot’s tent soon became a house, but Abraham’s never did. We must be priests as well as pilgrims, and it is only those who worship “within the veil” that can live “outside the camp.”
ABRAHAM, ISAAC, JACOB, JOSEPHESIANS Abraham—election and grace— “Chosen in Christ.”
Isaac—sonship and heirship— “If children then heirs.” Jacob-discipline— “What son is he whom the Father chasteneth not?”
Joseph—suffering and glory— “If we suffer, we shall also reign.”
BEER-LAHAI-ROI
“The well of Him that liveth and seeth me.” God’s eye and Hagar’s met, He restored and forgave her, but made her return to her right place as a maid-servant. Have we ever been face to face with God at this well?
Bible Queries: 319 - 352
All Queries received before the 10th, will be answered, if possible, in
the 1St of the following month, i.e., in three weeks.
Q. 319. Please explain (1) Ecclesiastes 9:5—3. (2) 2 Peter 1:19. J. B. S.
A. (1) Judged solely by results in this world, the godly and ungodly are very much alike, and one event happens to all. Christianity, however, reveals what is “above the sun,” not “under the sun,” (Ecclesiastes 1:3,9,13, &c.) which is the subject of Ecclesiastes. (2) Revelation reads “ we have the word of prophecy made more sure,” &c., which is better that is to say, the transfiguration confirmed the prophecies that spoke of the glory of the kingdom. Those that watch in the night see by faith in their hearts another light, that of the dawning day and Christ as the morning star. (Revelation 22)
Q. 320. (1) Is not oil a type of the Holy Spirit? (2) Please explain Hosea 12-14 (3) What is the difference between supplications, prayers, and intercessions (1 Timothy 2:1)? J. B. S.
A. (1) Yes. Psalms 45:7: 89:20, &c. (2) Hosea 12 and 13 present the mingled pleadings, warnings, and judgments of Jehovah on Ephraim (Israel) and Chapter 14 presents the final recovery and repentance of the nation in the last days. (3) See Y. B. vol. 2. p. 252, Qu. 138.
Q. 321. Please explain about David’s mighty men in 2 Samuel 23. 1 Chronicles 11 Says that Abishai, brother of Joab, was chief of the three mighty men, but in v. 19, it says, “he attained not unto the first three. E. B.
A. David’s mighty men were divided into two threes and thirty. The first three were Adino. Eleazar, and Shammah; the second three were Abishai, Benaiah, and another. 1 Chronicles 11:21 exactly explains Abishai’s position.
Q. 322. Is “by the laying on of my hands” in 2 Timothy 1:6. a correct translation? What does it mean? E. B.
A. Yes. It refers to a special spiritual gift which Paul as an apostle: had power to confer on Timothy. It is unnecessary, however, to add that apostolic power belonged only to the apostles, who, from their very nature as founders, (Ephesians 2 &c.) had no successors.
Q. 323. Please explain Ephesians 2:10. E. B.
A. The verse shows that we are created by God, for His glory. (It is a wonderful thing when the soul really grasps this.) That we have not even to chose the good works that are to occupy us, for all things are of God, and He has prepared our path before us, and those works for which we are most suited. We trust that many of our readers are found walking in this simple and God-honoring path.
Q. 324. Will you explain the difference between the genealogies in Matthew and Luke? The former traces the line to Nathan, the latter to Solomon. F. E.
A. The genealogy of Matthew appears to be given to show that Joseph was legal successor to the throne of David, consistently with the subject of the gospel, sheaving Jesus to be the King of the Jews. The gospel of Luke, which presents Him as man, gives the strictly natural genealogy, from father to son. To prove this, we find that Jechonias is given by Matthew as the father of Salathiel, which from Jeremiah 22:30, we know to be impossible naturally. Christ could not therefore be naturally descended from Jechonias, but legally He was, for Jechonias having no son, Salathiel (from Nathan) was the next heir, and hence took the son’s place. Luke, proceeding naturally, gives Neri (the natural parent) as the father of Salathiel, and proceeds to follow up the natural genealogy to Nathan. Other minor difficulties exist, if therefore more is required, write again.
Q. 325. In 1 Chronicles 21:12, David chose three years of famine, but in 2 Samuel 24:13 there is seven years of famine. Kindly explain. H. R. S.
A. The Septuagint reads in 2 Samuel 24:13, Three years famine. No doubt the H. V. will remove these and other apparent discrepancies.
Q. 326. Is it Scriptural to speak of the “four evangelists?” E. B.
A. Strictly speaking, an evangelist (as Philip) is one who preaches the Gospel. The term applied to the writers of the gospels is not scriptural, but inasmuch as “gospel” and “evangel” are the same, we can hardly say that the name is misapplied, or that any harm is likely to accrue from its use. The word “saint,” prefixed is more dangerous, leading one to believe that it is a special title, instead of being common to all Christians.
Q. 327. Is the expression in a hymn true “That Thou with us in heaven art one?” E. B. C.
A. We suppose that the expression refers to such a Scripture as 1 Corinthians 12:12, where the union of believers with Christ is so perfect that both together regarded as one person, are called “the Christ.” (lit.)
Q. 328. Are the horns of the altar mentioned in Amos 3:14, symbolic of Christ? If not, what do they point to? G. S. M.
A. Horns in scripture are symbolic of strength. (Psalms 18:2; Luke 1:69, kc.) They were used on the altar for binding the sacrifice co. (Psalms 118:27.) Cutting off the horns means destruction of the power (Psalms 75:10; Jeremiah 48:25; Lamentations 2:3). Here it would be equivalent to throwing down the altar.
Q. 329. Please explain the difference between Matthew 23:9, and Ephesians 6:2. G. C. D.
A. Matthew 23:9 means those that are not naturally your father, as “Father So-and-so.” All these warnings are in a spiritual sense. In no way does this interfere with Ephesians 6:2, any more than Matthew 23:8 clashes with Ephesians 6:5. To confuse spiritual and natural relationships is very dangerous.
Q. 330. Please explain why it was necessary that the spear should be thrust into the side of Christ, seeing He was already dead: was His death: not full payment to God for sin? Why is it said “It is the blood (not the death) that maketh atonement for the soul? M. S.
A. The spear thrust into the side (the heart) of Christ showed to all that His death was real, and moreover drew out those tokens of atonement and purification (blood and water) on which we rest, and by which we are cleansed. The death of Christ was a full atonement for sin, but blood out of the body, apart from it, is a proof of death: (in the body it is the life of it) and hence the blood is everywhere used for the atoning value of the death of Christ; not that blood is different from death, but because it is the proof of it. The blood “making atonement” is a more beautiful thought than the death, because it means the perfect life given up in death. The blood which was the life, now poured forth in death, is that which is so precious in God’s sight. You will observe that when the death is spoken of, it is more in connection with resurrection, presenting the truth of deliverance from sin (Romans 6) rather than atonement for sins. (Romans 3)
Q. 331. What is the meaning of through Jesus (1 Thessalonians 4:14, margin, Revelation Ver.) instead of in Jesus? (2) What is the exact meaning of the word “last” (1 Corinthians 4:9)?
A. We cannot see that “through” makes it any clearer it may be more literal. The Revelation Ver. has “in” in the text. (2) “Last” refers to the games in the amphitheater, the closing spectacle being generally a conflict to death between men, or men and wild beasts.
Q. 332. Please explain (1) Song of Solmon1:8, and its connection with the previous verse. (2) Also, the word “for,” in Luke 7:47. Does not forgiveness produce the love? C. H. V. P.
A. (1) V. 8 is the direct reply to v. 7. The connection appears to be quite clear. Please say what is the difficulty. (2) Forgiveness does produce love when the work precedes the knowledge of the person. Here the order is reversed: the grace of Christ has wrought in the heart of the woman and taken away the natural mistrust of God, and produced full love and trust in the person of the Savior though she was ignorant of His power to forgive sins. To such an one Jesus announces full forgiveness, because of the work of grace in her heart, not that her love was meritorious, but it spewed that she had a changed heart.
Q. 333. Why does it say in 2 Samuel 24:1, the Lord moved David to number Israel, and in 1 Chronicles 21:1, it was Satan. T. V.
A. Chronicles shows plainly that the “he” in Samuel refers to Satan, not God. See also in connection, James 1:13, 14.
Q. 334. Why did the old prophet of Bethel desire to be buried with the man of God whom he had deceived, 1 Kings 13:31? T. V.
A. Because he felt that he was a true servant of God, and he wished to be buried with one whom he could call his brother (ver. 30.)
Q. 335. We are distinctly told no man can pluck us out of the hand of the Good Shepherd, but is it not possible for the sheep to pluck himself out? Does not the passage in John 15 refer to this? C. B.
A. The word used is absolute, and means “no one whatever.” John 10:28, says “shall snatch” and 2), “is able to snatch” (R. V.) the one showing the love, the other the power of God, both for us. God would be worse than an earthly father were He to leave go of our hand because we left go of His. He only holds us the tighter then. John 15 does not refer to eternal life at all, hut to outward profession, the proof of the reality of which is shown by fruit-bearing. There is no fruit-bearing in John 10. It is all God’s sovereign grace.
Q. 336. Who is spoken of under the name of Sodom in Ezekiel 16? Are we to infer that the cities of the plain will be restored, or is the language figurative? E. H.
A. The city of that name. From ver. 55, we plainly see that Samaria and Sodom will both again be prosperous cities, restored of course in grace at the Millennium Q. 337. Was Moses right in breaking the tables of stone? (Exodus 32:19.) Can he be justified for so doing from the Word? T. V.
A. What Moses did was in holy zeal for God’s glory. How could he carry a law already broken into the idolatrous camp? We do not find God in any way found fault with him in this case: we do not see therefore that we can.
Q. 338. Why do we not get a veil in Ezekiel’s temple 41:23)? Why are there doors instead? T. V.
A. The veil was rent at the crucifixion, never to be replaced. The doors were similar to those in Solomon’s temple (1 Kings 6:31, 32) to which the Jews were quite accustomed. It is remarkable that the doors only are described in Kings and in Chronicles, the veil only, which probably hung over them.
Q. 339. (1) What is the meaning of “above that which is written” (1 Corinthians 4:6)? (2) To whom does “him” refer in Galatians 1:6? (3) What is the meaning of “mightiest overcome when thou art judged” (Romans 3:4.) Zurich.
A. (1) Not going beyond the letter of the word, referring here especially to not judging motives. (2) The apostle himself, who probably founded this church (see Acts 21:6) and visited it afterward (Acts 18; 23) before writing this epistle. (3) The R. V. makes this clear. “Mightest prevail when thou comest into judgment.”
Q. 340. (1) What is meant by the “unity of the faith” (Ephesians 4:13), and when do we come to it? (2) Does “the Savior of the body,” Ephesians 5:23, refer to Philippians 3:20,21?
Zurich.
A. (1) The R. V. reads “unto the unity of the faith,” and the expression probably means the one object of faith, Christ. This takes place when we see Him. (2) We think that “the body” here means our literal body, and may thus be connected with Philippians 3
Q. 341. (1) What trump goes before the last (1 Corinthians 15:52)? (2) In Genesis 37:28, Joseph was sold for twenty pieces of silver, in Matthew 26:15, our Lord was sold for thirty; please say if there is any significance in the amounts.
A. (1) The last trump does not in this case refer to previous trumpets, hut is called “the last,” because it is a military figure taken from the last signal to set out on a march (after previous signals had been given to prepare, &c.) (2) The fact has often been noticed. We do not know what is to be learned from the amounts, but shall be glad to learn. It is as interesting as it is sad to notice that the history of the children of Israel begins with selling Joseph for twenty pieces of silver, and closes with selling Jesus for thirty.
Q. 342. (1) Please explain the expression “in the person of Christ” (2 Corinthians 2 so). (2) Does “he is Christ’s” (2 Corinthians 10:7) mean that he belongs to Christ as truly saved? (3) What is the meaning of “the power of our Lord Jesus Christ” (1 Corinthians 5:4)? Zurich.
A. B. V. reads “in the presence of Christ,” meaning as before Chi from our version we would understand as “ in the name of Christ.” (2) Yes. (2) In John 20:23, there is a power or authority given to those gathered around the person of Christ (as an assembly) to retain sins. This power was exercised in this case in putting out this wicked man.
Q. 343. What does the word “temple of God” mean in 2 Thessalonians 2:4, and “holy place” Matthew 24:15? Will the worship of the last Chapter of Zechariah be acceptable to God, and when will it take place? R. S.
A. It means the literal temple in Jerusalem, and refers to the time when Antichrist will set up the image of the beast in the holy place, that is, within the temple (Matthew 24) in the beginning of the last half of Daniel’s last week (Daniel 9) (2) Certainly. It will take place during the Millennium.
Q. 344. In reference to Q. 273, can our Lord in His character as glorified man, still suffer grief? S. B.
A. We do not believe that our Lord now suffers as “a man of sorrows and acquainted with grief,” but we do believe that He feels for the sorrows and is grieved at the failures of His people as much as ever; being the same Jehovah that had so often to bear with the hardness and unbelief of His people of old. Beyond this, however, we have a High Priest who is touched, even now, with the feeling of our infirmities. In one sense, therefore, grief is confined to earth, in another, as we see from Genesis 6:6, &c., it is not.
Q. 345. Please explain the words “forever,” “everlasting,” in such passages as Isaiah 34:10, where they seem to have a limited meaning. I have read that these words are often used in this way in the Old Testament, but would not such an interpretation take away from the value of the word elsewhere; because, if limited in one place, why not in another? C. H. v. P.
A. If the word is to be restricted, it must be by Scripture. In the cases you quote and refer to, the passage is clearly limited by the duration of that of which it speaks, and it is plain if Scripture elsewhere shows that the very earth itself will pass away, that which is on it must pass away too. But unless Scripture thus necessarily limits the word, its force continues. Hence the word “forever” is not limited in itself; but may be applied to that which Scripture elsewhere shows to be limited in duration. Such, however, is not the case with God or Satan, or heaven or hell, or the blessed or the lost, or aught connected with things spiritual or eternal, and hence such an argument falls to the ground, if sought to be used in favor of the non-eternity of punishment.
Q. 346. (1) Please explain Matthew 25:8. To whom do the foolish virgins refer? and (2) what is meant by their going to buy? J. W. L.
A. (1) Mere professors. (2) Their seeking to get the real thing (life in their souls by the Spirit) when it was too late. See Y. B. vol. 1. p. 131.
Q. 347. What is meant by the righteous judgment of God, 2 Thessalonians 1:5? M. A. K.
A. The coming judgment of God at Christ’s return to the earth. The Thessalonians thought the “day of the Lord” had come. The apostle here shows them that the sufferings they endured were not tribulation from Him, but were a token of His coming righteous judgment, which would deliver them, and punish their enemies. If God’s saints suffer now, it is a token that God’s righteous judgments are being earned by others.
Q. 348. Would you please explain 1 Corinthians 11:3-15? (1) Ought a woman always to have some article of clothing on her head? (2) Does praying include giving of thanks at meals? (3) What does prophesying mean? (4) Please explain James 4:11. M. S.
A. (1) A woman ought to be covered in public assemblies, of which the Chapter speaks. (2) Not in this passage at all, which speaks of the custom in the assemblies of God (ver. 16). (3) Speaking to the conscience (see 1 Corinthians 14:24, 25). (4) A brother (or neighbor under the law) had a place of value in the eyes of God and of His law, and he who despised this, despised God’s law, for his rights and his position we e clearly defined by it.
Q. 349. Please explain Zechariah 1:8.
A. Horses are a symbol of government, and here they refer to the Gentile empires that were ruling when Zechariah wrote, as foretold by Daniel in the interpretation of Nebuchadnezzar’s dream. The fourth empire (Roman) though not existing now, will be revived after the Lord’s next return for His people, and it is this period the prophecy looks forward to, though also true at the very time the prophet wrote.
Q. 350. (1) Who can “the porter” mean in John 10:3? (2) Can one know the meaning of “the upper and the nether springs” in Judges 1:15? A. G. H.
A. (1) The Holy Ghost. (2) Special spiritual blessings in the heaven—lies in Christ, not earthly blessings.
Q. 351. Please explain the difference in the apostles’ names in Luke 6:16, from Matthew 10 or Mark 3. W. J.
A. See the Notes on the Revised Version this month. The only difference in the lists is that Simon the Zealot (Zelotes) is called the Cananean in Matthew and Mark (R. V.) in this there is no contradiction; and also that Judas the brother of James (the less, son of Alpheus or Clopas, the husband of Mary, sister of the virgin) is called in Matthew, Lebbaeus, surnamed Thaddeus, and in Mark, Thaddeus. This latter difficulty can only be explained on the assumption that Thaddeus and Judas are only different names for the same person. This cannot be proved, and is only an assumption. There is no reason however why it may not be the right solution.
Q. 352. (1) What is the difference between Psalms, Hymns, and Spiritual Songs in Ephesians 5:19, and Colossians 3:16. (2) What is meant by “having put on the new man?” G. B.
A. (1) “Psalms” mean undoubtedly the psalms of David; “hymns” are what we understand by the word, metrical compositions (generally rhyming as well) suitable for Christian worship; while “songs” or odes (used here and in Revelation only) are more joyful and freer in style, probably metrical, but not necessarily rhyming. We think the words used convey the correct meaning in a general way. (2) Colossians 3:10 is positional, in Christ, and on this are based the practical exhortations of ver. 12.
The Revised Version of the New Testament. Matthew 8:28-10:3
8:28. —We here find the word “Gadarenes” instead of “Gergesenes.” In Mark 5:1, where the same events are related, we read “Gadarenes,” in the Authorized, and “Gerasenes” in the Revised Version. Gadara was the chief town of Perica. Gerasa was at some distance from Gadara, between Petraea and Arabia. Gergesa, according to Origen, was situated on the sea of Galilee, but no other writer mentions the existence of the place. Some have explained the difficulty by supposing that “Gadara” was a name applying not only to the town itself, but to the surrounding district, and that Gerasa or Gergesa was the particular locality in which the events here recorded took place.
9:2. — “Thy sins are forgiven.” This is undoubtedly the meaning of the passage. The rendering of the Authorized Version, “thy sins be forgiven thee,” sounds like the expression of a wish, and not like a positive statement.
9:13. — “I came not to call the righteous, but sinners.” The words “to repentance,” which are added in the Authorized Version, have been omitted by the Revisers.
9:17. — “Old wine-skins.” The ancients, as is well known, kept wine either in large jars or in the skins of animals. The latter custom seems to have been universal in Palestine.
10:3. — “Thaddaeus.” Other authorities have “Lebbaeus” only, and some “Lebbaeus whose surname was Thaddaeus,” which is the reading of the Authorized Version. The names Thaddaeus and Lebbaeus signify “my breast,” and “my heart,” respectively; it is therefore easy to understand how both names could belong to the same person.
(To be continued.)
To Correspondents
Bible Notes received from J. R. D,—M. A. K.-W. J. H.-M. B. P.-G. S., Jr. —B. R. —T. G.T. V. —M. T. —We hope to devote more space in future to the contributions received from our correspondents.
B. S. V. —We will look at the article you refer to, and try to give you an explanation.
J. R. R. —A few days delay does not matter, as the subject always requires a good deal of arrangement.
E. S. M. —If you cannot find anything in the division allotted to you, take the next one. Your query shall be answered next month.
W. H. H. —Reconsider your decision about the Class, even if you cannot work out the subject thoroughly, do as much as you can.
W. J. H. —We have considered your questions in the Y. B. Note Book, having no space in this magazine (see Y. B. for November.) Anon. —See answer to Q. 348, this month.
J. B. S. —We will answer your first question next month.
Notes on Last Month's Subject: Allusions to Genesis Throughout the Bible
The object of this paper was to show how the subject matter of Genesis is interwoven with the whole thread of Scripture, and underlies the entire structure of the word of God. Of no other book can this be said in the same way; as another has so well remarked, “this book presents to us all the great elementary principles which find their development in the history of God with man, which are recorded in the following books. The germ of each of these principles will be found here, unless we except the law. There was, however, a law given to Adam in innocence, and Hagar, we know, prefigures at least Sinai. (Galatians 4) There is scarcely anything afterward accomplished of which the expression is not found in this book in one form or another. There is found also in it, though the sad history of man’s fall be there, a freshness in the relationship of men with God, which is scarcely met with afterward in men accustomed to abuse it. But whether it be the creation, man and his fall, sin, the power of Satan, the promises, the call of God, His judgment of the world, redemption, the covenants, the separation of the people of God, their condition as strangers on the earth, the resurrection, the establishment of Israel in the land of Canaan, the blessing of the nations, the seed of promise, the exaltation of a rejected Lord to the throne of the world, all are found here in fact or in figure-and also, in figure, now that we have the key, even the church itself.”
We think it most valuable to have such a testimony to the value of this book as last month’s subject affords in days like these, when this particular book is attacked more fiercely than any other. No part of the Bible has been so assailed by skeptics and freethinkers, and even by professing Christians, (notably Bishop Colenso,) and yet no book is so universally accepted and quoted from by all the other inspired writers.
It is worthy of note in these days of evolution, when even the necessity of a first cause is hardly acknowledged, still less a living God, to observe how full is the testimony that the creation is the direct work of God, and also how clearly the Genesis origin of man is supported by other Scriptures. We earnestly commend the typical study of this wonderful book to all our readers, as it sheds a great light -on the truths of the New Testament in the way of illustration, while on the other hand, many parts of the New Testament in return, notably Hebrews 11, Acts 7, etc. throw a fresh light on many of the transactions recorded here; thus affording one more proof of the wonderful unity of the whole word of God.
The Books of The Bible. —NO. 5. The Books and Canon Of The New Testament.
It was during the reign of Nero, the ravening “lion” (2 Timothy 4:17) that the Apostles Paul and Peter were martyred; the former by beheading, the latter by crucifixion, and at his own request, with his head down, as unworthy to die like his Master. We see no reason to doubt the tradition concerning these beloved Apostles; certain it is that both had special revelations of their near end, although not of the manner of their death. It may be well to remark in passing, that both Apostles firmly insisted on the saints rendering obedience and honor to Nero the King or Emperor—one of the worst and most cruel of men who ever sat upon the throne of the Caesar; not the character of the ruler, but the office he fills, is that which demands the respect and reverence of the saints of God. (Romans 13:1-7; 1 Peter 2:17).
We dare not defile the minds of our readers, nor blot our pages with a recital of the cruelties practiced by Nero during a reign of 13 years. Suffice it to say that their record is written on high by a pen that faithfully chronicles the deeds and thoughts of men. After the ignominious death of the tyrant, three Emperors in succession assumed the purple and swayed the earthly destinies of mankind, considerably within a period of two years, followed by the prosperous reigns of Vespasian and his son Titus—termed by the Romans the “delight of mankind.” It was during the reign of these Emperors that the Judean war commenced and the siege of Jerusalem took place—a siege unexampled in the annals of history. The Gentiles destroyed Jerusalem so completely, that the Roman plow passed over the city (Micah 3:12) and death and slavery were the appointed portion of her people. (Deuteronomy 27:49-57.) But again, the Star of Jacob will rise and the sons of her destroyers build up her walls, and pour their treasures and wealth into the city of the Savior’s love and choice. (Isaiah 60)
Next, we have the reign of Domitian, who had been nominated to the throne of his brother Titus. What a period! We question if the blackest page of history can furnish one equal to it. For about 15 years from A.D. 81, the Roman world lay bleeding at the feet of the despot. The wickedness of this man, who spared neither age, sex, nor rank in the gratification of his avarice and cruelty is without a parallel. The sufferings of the Christians under the second legal persecution during this dismal reign were truly awful, and the torments to which they were subjected, barbarous in the extreme. Domitian not only trod closely in the steps of Nero, but even exceeded that insane tyrant and hater of mankind in glutting himself with the blood and agonies of his subjects and of the saints of God.
It is traditionally reported that the beloved Apostle John and the then only survivor of “The Twelve,” was brought before the Emperor, and after a brief examination, ordered to be cast into a cauldron of flaming oil, but after a few hours came out unhurt. Tertullian, who flourished in the third century, asserts the truth of it, and it has been asked, which, if any, of the early writers denies it? It is certain however, that John was doomed to perpetual banishment in the rocky isle of Patmos. In that dreary convict establishment of about 25 miles in circumference, washed by the waves of the Aegean Sea, the worst of criminals were sent to drag out a weary existence by laboring in the mines which then existed in the Island. We may be sure that the stern Roman Emperor would allow the prisoner of the Lord no exemption from the hard toil and vicious society of Patmos. There is a Greek monastery now in the Island, and the idle monks profess to point out the very cave where John was in the Spirit on the Lord’s day, where the visions and sights narrated in the Apocalypse were seen, and where the prophecy was written. On the accession of Nerva, the edicts of Domitian were canceled, the banished Christians recalled, and their confiscated property restored. John, on the general authority of antiquity, returned from the inhospitable isle of Patmos to Ephesus, the flourishing capital of Asia, and there peacefully ended his days at the advanced age of 100, full of love and labor for his beloved Master.
We are not aware that John left any authoritative declaration of what books were canonical. If each of the 66 books of the Bible do not carry with them their own evidence to the soul and conscience of man, then no external evidence will convince. It is an important circumstance that John survived the completed revelation of God by several years. He was there to distinguish, on his Apostolic authority immediately derived from the Lord Jesus Christ, the inspired from the uninspired books then in circulation amongst the Churches. He could be appealed to if necessary on any point involving the Divine authority of any book of Holy Scripture.
John’s personal knowledge of the Lord, and his familiar acquaintance with the writings of his fellow Apostles and others, and we might add, his jealous regard for the glory of his Master, His person and work, fitted the Apostle above all others for the task of handing over to the Church a full Bible. We have positive evidence that no writings subsequent to those of John have ever been admitted into the canon of the New Testament. It is true that numerous Christian books were in circulation, even in the days of Luke, the writer of the third Gospel, and of “The Acts,” (Luke 1:1) some of them attributed to the Apostles and their companions, but they were not regarded as inspired, however highly esteemed otherwise. We frankly admit too that certain Epistles, as Hebrews, 2 Peter, Jude and Revelation were not at first universally received as canonical, owing to the difficulty of communication existing in these early times. It was no easy matter then for Churches or individuals to hold mutual intercourse, and it must be borne in mind that Epistles were addressed to persons in some instances 1000 miles apart; besides which, reliable copies of the originals required time and care. These facts remembered, we are thankful for the extreme caution with which the canon of the New Testament was finally accepted. When the 27 books of the New Testament were first collected, or the principle on which they were arranged, is of little consequence. It is just as evident on moral grounds that “The Revelation” forms a fitting conclusion to the New Testament, as that “Malachi” closes the canon of the Old; and this form of evidence is of far more value than any other, inasmuch as it reaches the conscience and carries inward conviction to the soul. If, therefore, the last of the Hebrew prophets leaves Israel under the last pleadings of Jehovah’s love till the advent of the Messiah in grace, so the last of the Apostles leaves the Church under the warning voice of the Spirit of God till the advent of Christ in glory. “The Scripture cannot be broken,” so Malachi and Matthew bridge the four centuries and a half between them, the Spirit uniting them in one common testimony, “for the Scripture cannot be broken.” (Malachi 3:1; 4:5 with Matthew 17:11-13). Again, Moses the lawgiver and John the apostle stretch hands over the gulf of 16 centuries for again “the Scripture cannot be broken” (Genesis 1, Revelation 21) The Holy Bible is a noble bridge of 66 arches, only undermine one and the whole system of Revelation goes. Reader, hold fast the inspired Scriptures of our God.
(To be continued.)
The Bible Students' Class: Grace Illustrated in Christ
Since last month the following have expressed a desire to join t is Class, and we accordingly give their numbers:—
131 A. G. G.
132 C. C. & R. M.
133 M. W.
The subject selected for this month is—
Christ our Example.
The subject matter is to be drawn from the New Testament only, and should be arranged as follows:—
First, the particular Christian grace illustrated.
Secondly, the act or words of Christ that illustrate it.
Thirdly, the passage in which the act or words are recorded.
We trust that this subject may be worked out not only with the usual completeness, but with earnest prayer that it may be engraved on our hearts more deeply than over, that each member of the Class may become a better “epistle of Christ.”
The sub-division is arranged as follows:—
Matthew 1-7, by 4, 5, 6, 7, 9, 10, 11, 12, 122.
Matthew 7-14, by 13, 14, 15, 16, 17, 19, 20, 21, 123.
Matthew 15-21, by 22, 24, 25, 26, 27, 28, 29, 30, 124.
Matthew 22-28, by 31, 32, 33, 34, 35, 36, 37, 38, 125.
Mark 1-5, by 39, 40, 41, 42, 43, 44, 45, 46, 126.
Mark 6-10, by 47, 48, 49, 50, 52, 54, 55, 127.
Mark 11-16, by 56, 57, 58, 59, 60, 61, 62, 63, 128.
Luke 1-6, by 64, 65, 66, 67, 68, 69.
Luke 7-12, by 72, 73, 74, 75, 76, 77, 78, 79.
Luke 13-18, by 80, 81, 82, 83, 84, 85, 86, 87.
Luke 19-24, by 89, 90, 91, 92, 93, 94, 95.
John 1-7, by 1, 96, 97, 98, 99, 100, 101, 102, 103, 133.
John 8-14, by 104, 105, 106, 107, 108, 109, 110, 111.
John 15-21, by 2, 3, 114, 115, 116, 117, 118, 119, 120, 121.
Acts to Ephesians, by 70, 71, 112, 129, 132.
Philippians to Revelation, by 130, 131, 132, 88, 113.
We now give the results of last month search, according to the division of the subject. One of the papers we have received on the “Humility of Christ “is so complete, that we have printed it entire, with the addition of a few details from the other papers.
PRIDE
Its History—
In the sight of God it is—
Hateful and an abomination, Proverbs 6:16, 17; 16:5.
Sin, Proverbs 21:4.
It proceeds from-
The heart of man, Mark 7:22.
It is found in-
Those who depart from God, Leviticus 26:19; Romans 1:21.
The wicked, Hab. 2:4, 5.
Antichrist, 2 Thessalonians 2:4. Satan, 1 Timothy 3:6.
It is especially to be guarded against by those who-
Are young, 1 Timothy 3:6. Rich, 1 Timothy 6:17. Learned, 1 Corinthians 8:1.
It is characteristic of the last days, 2 Timothy 3:2. False teachers, 1 Timothy 6:3, 4. The world, 1 John 2:16.
Was one of the sins of Sodom, Ezekiel 16:49.
Its varieties-Haughtiness of heart, loftiness, arrogancy, Jeremiah 48.29, scornfulness, Isaiah 29:20; of countenance, Psalms 10:4; of heart, Proverbs 16:5; of spirit, Ecclesiastes 7:8; of birth, John 8:33; of religious privilege, John 9:28; of intellect, Romans 1:21.
Its characteristics persecutes the poor, Psalms 10:2; Seeks not God, Psalms 10:4; Rises against God, Psalms 86:14; Despises the righteous, Psalms 119:51; Forges lies, Psalms 119:69; Despises the humble, Psalms 123:4; Stirs up strife, Proverbs 28:25; Lacks uprightness, Habukkuk 2:4; Exalts itself against God, Zephaniah 2:10, 2 Corinthians 10:5; Rejects the Truth, 1 Timothy 6:3,4; Speaks evil of dignities, James 3:14; Defiles a man, Mark 7:20.
Leads to shame; Proverbs 11:2; Contention, Proverbs 13:10; Destruction, Proverbs 16:18; Abasement, Proverbs 29:23; Hardening of the heart, Daniel 5:20; Self-deception, Jeremiah 49:16.
Shall be punished with death, Deuteronomy 17.12; Judged, Job 26:12; Brought down, Psalms 12:3; 18:27; Obad. 1:4; not suffered, Psalms 101:5; Rebuked, Psalms 119:21; Duly rewarded, Psalms 94:2; Destroyed, Proverbs 15:25; Humbled, Isaiah 5:15; Trodden under foot, Isaiah 28:3; Marred, Jeremiah 13:9; Abased, Daniel 4:37; Burned up, Malachi 4:1.
Is resisted by God, 1 Peter 5:5.
Woman’s pride of Dress, and God’s judgment thereof, Isaiah 3:16.
Examples of Pride—
Religious and Spiritual Pride—
Cain, Genesis 4;
Judah and Jerusalem, Jeremiah 13:9, 10;
King (little horn) Daniel 7:25;
King (of fierce countenance), Daniel 8:25;
Capernaum, Matthew 11:23.
Scribes, Pharisees, Matthew 23:1, &c.;
The young ruler, Mark 10:17;
Heathen, Romans 1:21;
Jews, Romans 2:17;
Corinth. Church, 1 Corinthians 4:8;
Laodicean church, Revelation 3:17.
Pride shown by Ambition—
Eve, Gen 3:6;
The builders of Babel, Genesis 11:4;
Miriam, Numbers 12;
Korah, Dathan, Abiram, Numbers 16;
Adonijah, 1 Kings 1:5;
Disciples, Mark 9:33; 10:35.
Pride of Position—
Pharaoh, Exodus 5:2;
Israel, Deuteronomy 8:14-20;
Michal, 2 Samuel 6:23;
David, 1 Chronicles 21;
Naaman, 2 Kings 5:11;
Uzziah, 2 Chronicles 26:16;
Hezekiah, 2 Chronicles 23:25;
Haman, Esther 5:11;
Shebna, Isaiah 22:16;
Ammon, Jeremiah 49:4;
Edom, Jeremiah 49:16;
Nebuchadnezzar, Daniel 4:30;
Belshazzar, Daniel 5:23;
Nineveh, Zephaniah 2:15;
Herod, Acts 12.
Pride of Power—
Israel, Deuteronomy 1:43;
Egyptians, Exodus 18:11;
Goliath, 1 Samuel 17;
Sennacherib, 2 Kings 19:23;
Amaziah, 2 Kings 14:10;
Assyria, Ezekiel 31:10, 11;
Egypt, Ezekiel 30:6.
Pride of Person—
Absalom, 2 Samuel 15:1-10;
Ahitophel, 2 Samuel 17:23;
Jezebel, 2 Kings 9:30;
Daughters of Zion, Isaiah 3:16;
Satan, Isaiah 14:13;
Ephraim, (Israel), Isaiah 28:1-3.
Pride of Possessions—
Hezekiah, 2 Kings 20:13;
Moab, Jeremiah 48:7;
Tire, Ezekiel 28:2-10
HUMILITY.
What God thinks of it.
He exalts, Job 5:11; hears, Psalms 9:12; 10:17; guides and teaches, Psalms 25:9; does not despise, Psalms 51:17; saves, Psalms 76:9; has respect, Psalms 138:6; lifts up, Psalms 147:6; beautifies with salvation, Psalms 149:4; gives grace to, Proverbs 3:34; James 4:6; protects in the day of anger, Zephaniah 2:3; dwells with, Isaiah 57:15.
The humble are ill-treated by the wicked, Job 24:4; Isaiah 32:7; receive wisdom, Proverbs 11:2; are upheld by honor, Proverbs 29:23; shall increase their joy in the Lord in the day of blessing, Isaiah 29:19; shall be exalted, Matthew 23:12; shall find satisfaction in God, Psalms 22:25; shall inherit the earth, Psalms 37:11; Matthew 5:5; shall receive riches, honor, and life, Proverbs 22:4.
Humility is before honor, Proverbs 15:33; is commended, Proverbs 16:19; is to be sought, Zephaniah 2:3; a fruit of the Spirit, Galatians 5:23; should characterize the believer’s walk, Micah 6:8; Romans 12:3; Ephesians 4:2; Philippians 2:3; 1 Timothy 6:11; 1 Peter 5:5; should characterize women, 1 Peter 3:4.
It is needful that the proper application of these passages should be borne in mind.
False humility is to be avoided as leading to pride, Colossians 2:18, 23. Examples of humility; We would remark that we have not included in the examples of humility, those who had by their ways displeased God, but who in consequence of warnings received, or judgment actually carried out had humbled themselves under His hand.
The course of such can scarcely be said to have been characterized by humility-see the cases of Ahab, Nebuchadnezzar, and others.
ILLUSTRATIONS OF THE HUMILITY OF CHRIST
Shown (1St) by placing Himself in humiliating circumstances He made Himself of no reputation; took upon Him the form of a servant; was made in the likeness of men, Philippians 2:7.
Was made of a woman, Galatians 4:4,
In the likeness of sinful flesh, Romans 8:3.
Being found in fashion as a man; He humbled Himself and became obedient to death, even the death of the cross, Philippians 2:8.
Was made a little lower than the angels, Hebrews 1:9.
Though He was rich, yet for our sakes He became poor, 2 Corinthians 8:9.
Was born in a stable and laid in a manger, Luke 2:7.
Lived in the despised village of Nazareth, Matthew 2:23; John 46. Was subject to Joseph and Mary, Luke 2:51.
Called the carpenter’s Son, Matthew 13:55.
Worked as a carpenter, Mark 6:3.
Had not where to lay His head, Matthew 8:20.
Was subject to hunger, Matthew 4:2.
Was tempted by Satan, Matthew 4:1, &c.
Was with the wild beasts in the wilderness, Mark 1:13.
Was subject to weariness, John 4:6.
Was a Man of sorrows and acquainted with grief, Isaiah 53:3; Luke 19:41; John 11:35; See also Mark 3:5; 7:31; 8:12; 14:34; Luke 22:44; Matthew 26:38; Luke 19:41; John 12:27; Psalms 69:20, 29; Lamentations 1:12;3. 1-17; Luke 22:44.
Lived in dependence on God, Matthew 4:4, &c.
Made Himself subject to the law of God, Galatians 4:4.
To the laws of government, Matthew 17:24-27.
Was lowly, riding upon an ass, Zechariah 9:9.
Became a servant, Isaiah 52:13, &c.; Luke 22:27; John 13:1-16. Asked favors from others, Luke 5:3; John 4:7.
Came not to be ministered unto but to minister, Matthew 20:28. Was strengthened by an angel, Luke 22:43.
Made His grave with the wicked, Isaiah 53:9.
Shown (2nd) in submitting (1) to rejection (2) to insult from Satan and from man—
(1) To Rejection. Was rejected at Bethlehem, Luke 2:7;
Nazareth, Luke 4:28,29; John 4:44;
Jerusalem, John 5:18; 7:1; 8:59; 10:31;
Capernaum, Matthew 11:23, 24; Chorazin, Bethsaida, Matthew 11:21;
Samaria, Luke 9:52, 53;
By His own (Israel) John 1:11; By Gentiles, Matthew 27:26, &c. By men, Isaiah 53:3;
By the world that was made by Him, John 1:10;
By His brethren, John 7:5.
(2) To insult, suffering, opposition, and hatred.
He was called Beelzebub, Matthew 10:26.
A gluttonous man, a winebibber, Matthew 11:19.
A friend of publicans and sinners, Matthew 11:19.
A sorcerer, Matthew 9:34.
A Samaritan, John 8:48.
Calls Himself so, Luke 10:33.
A demoniac, John 7:20; 8:48, 52; 10:20.
A blasphemer, John 10:33, &c.
A sinner, John 9:24.
Ignorant, John 7:15; Luke 22:27, 28.
A liar, John 8:13.
A man not of God, John 9:16.
A lunatic, John 10:20.
He was received without common hospitality, Luke 7:44, 45.
His preaching was derided, Luke 16:14.
No man received His testimony, John 3
He endured the contradiction of sinners, Hebrews 12:3; Mark 9:19, &c.
He was hated, persecuted, and disobeyed, John 15:18-25.
He came in His Father’s name, and was not received, whereas the antichrist, who comes in his own name, will be received John 5:43.
He became a proverb, Psalms 69:11.
The song of the drunkards, 69:12.
A reproach of men; despised of the people, Psalms 22:6.
His people Israel saw no beauty in Him, Isaiah 53:2.
They hid their faces from Him; they esteemed Him not, Isaiah 53:3.
He was to them as a worm, and no man, Psalms 22:6.
They laughed Him to scorn, shooting out their lips, and shaking the head, Psalms 22:7; Matthew 9:24; Mark 5:40; Luke 8:53, &c.
They gaped upon Him with their mouths, Psalms 22:13.
They looked and stared upon Him, Psalms 22:17.
He was forsaken by His disciples, Mark 14:50.
A derision to all His people, and their song all the day, Lamentations 3:14.
He gave His cheek to the smiters, Lamentations 3:30.
He was denied by His disciple, Mark 14.66-72.
He was filled full with reproach, Lamentations 3:30.
He gave His back to the smiters, His cheeks to them that plucked off the hair, He hid not His face from shame and spitting, Isaiah 1:6.
He was smitten with a rod upon the cheek, Micah 5:1.
He suffered shame and dishonor, Psalms 69:19.
He was betrayed with a kiss by His own disciple, Matthew 26
He was sold for thirty pieces of silver, Matthew 26:15.
He was seized as a thief, with swords and staves, Luke 22:52.
He was bound, John 18:12, &c.
He was falsely accused, Matthew 26:60.
He was accused of sedition, Luke 23:2.
He was spit upon, buffeted, and mocked by the Jews, Matthew 26:67, &c.
He stood to be judged before the Roman governor, Matthew 27:11.
Barabbas, guilty of murder was preferred to Him, Matthew 27:20, Luke 23:25.
He was stripped, dressed in a gorgeous robe, with a crown of thorns, a reed for a scepter, was mocked, was spit upon and smitten by Gentiles, Matthew 27:27-31; Mark 15:16-20; Luke 23:11.
Was scourged, John 19:1.
Made to bear His cross, John 19:17.
Gall and vinegar given Him to drink, Psalms 69:21.
Crucified between two thieves, Matthew 27:38, &c.
Whilst on the Cross, reviled, railed upon, mocked, and derided by chief priests, scribes, soldiers, and thieves, Matthew 27:39-49.
They wagged their heads at Him, Mark 15:29.
He was pierced after His death, John 19:34.
His departure was rejoiced over, John 16:20.
His citizens hated Him, and sent a message after Him, saying, “We will not have this man to reign over us,” Luke 19:14, compare Acts 7:54-60.
Lastly, when He comes, He will gird Himself, make those sit down to meat who have watched for Him, and will serve them. Luke 12:37.
Notes and Fragments
We would earnestly recommend (in response to a suggestion from one of our subscribers) all who study the Word, and especially those who use Bagster’s Bibles or other facsimile Editions to get “Hints on Bible marking” 6d. which can be had from our publisher, or from Messrs. Bagster and Sons, Paternoster Row. They will find many most useful hints in it that will greatly increase the interest of their private Bible Studies.
By far-simile edition is meant a Bible that corresponds page for page with others either of larger or smaller type. The advantage is, that a text is always on the same side and at the same part of a page and thus the mind acquires a local memory for passages which is of great value. The constant habit of always seeing the same text in the same position is a great help in rapidly turning to it. Those who once use these Bibles never leave them, for, if in time a larger print or a small pocket edition is required they still find all the passages unchanged in position, and then when the old Bible is worn out they are equally at home with a new one. Such Bibles are now not only published by Bagster, but by the Oxford Bible Society, and other leading publishers. Bagster however has extended this capital system to other languages, so that the student can have the Bible in German, French, Greek, and other languages, and still find all the texts in their old places.
A good Bible with a clear type, well-chosen references, indexes, and concordance, and a good wide margin or blank pages for notes, bound in a manner that will allow it to lie open and flat, is certainly a great help to Biblical study.
In reference to Bible Query 261, we have received the following interesting note. “Gold, frankincense, and myrrh seem to express the divine intrinsic excellence; frankincense the divine excellence in activity (fragrant in itself and still more so if burnt, forming “ a cloud “ Leviticus 16:2. 13.) and myrrh appears an intimation of suffering in a purgative way. Thus Esther 2:12 shows the two halves of grace, the first six months being in figure destructive of evil, and the second constructive of good. Myrrh does not enter into incense, the highest figure of the person of Christ but it does into an oil, where His work by the Spirit is partly seen.
Bible Queries: 353 - 392
All Queries received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.
Q. 353. Why were the Israelites not to eat fat (Leviticus 3:17) while in Nehemiah 8:10, we read “Eat the fat?” E. S. M.
A. The Israelites were not to eat fat, “the inward excellence or perfection” of the animal, nor the blood “the life,” because both belonged to God. The passage in Nehemiah is probably figurative, as “the fat of the land” means the best part, just as “the sweet” would not mean what had a sweet taste, but what was pleasant.
Q. 354. In Numbers 11:8, ought not the people to have been satisfied with the Manna without baking, and is not fresh oil nauseous, and does it not mean, not being satisfied with Christ alone? M. S.
A. We can hardly accept this interpretation, seeing that the children of Israel baked it when it was first given (Exodus 16:23.) in accordance with the Lord’s word. Fresh oil would by no means be considered nauseous in the East, where it is an accompaniment of most dishes. It would rather signify a rich taste. See Q. 303, B. S. p. 66.
Q. 355. Does Matthew 25 refer to the present time, or to the Jews, and to take place after the Church is taken away? M. S.
A. The parable of the Ten Virgins refers to Christ’s coming, for which we wait, and the companion parable of the Talents, chews our work during His absence, the two thus giving both sides of the Christian’s position down here. The latter part of the chapter is the judgment by Christ of the living nations on earth just before the Millennium and at his public appearing. The Jews come in as “my brethren” (v. 40.) See “Notes for Young Bible Students.” Y. B. vol 2, p. 74.
Q. 356. (1) In what sense is God the Savior of those who do not believe? 1 Timothy 4:10. (2) What would be the “Evil spirit from God” which came upon Saul? Would it be a form of suffering or illness? (3) How can one man deliver another over to Satan? what does this mean? 1 Timothy 1:20. S. B.
A. (1) In the sense of being their preserver, referring to temporal mercies. (2) Probably some foam of possession. (3) Compare 1 Corinthians 5:5, where it is connected with putting away from the communion of saints. Probably from the addition “and my spirit” this “delivering” goes beyond mere discipline and refers to a special apostolic power. Compare the history of Peter and Simon (Acts 8). The object was the destruction of the flesh, not of the spirit.
Q. 357. Did the Israelites after leaving Egypt still adhere to the instructions given them to select the lamb for the Passover four days before it was to be killed? F. P.
A. We have no reason to doubt it, for unfortunately they were far more punctilious about the ceremonial than the moral law.
Q. 358. (1) Matthew 10:10, says the disciples were not to provide scrip, or staves, but Mark 6:8 on the same occasion commands them to take “a staff only.” Please explain. (2) Also, where was Jesus from the time He sent the disciples out till they returned (ver. 30.)
A. (1) The explanation of the difference generally given is that in Matthew, weapons of offense are meant, in Mark, a stick for walking, but we fear that this is not quite satisfactory. We shall be glad to get a better explanation. (2) Do we not get the answer to this in Matthew 11:1 “And it came to pass when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities.”
Q. 359. Ought the word “Lord” to be Jehovah in Matthew 1:20, 22, 24; 2:13, 15, 19; 3:3; 4:7, 10; 5:33. E. B.
A. All these passages mean Jehovah, being either quotations from the old Testament or else distinguished by having no article “the” prefixed, being literally “the angel of Jehovah” etc.
Q. 360. Please explain clearly about the punishment of the heathen (Hindoos, Brahmins, etc.) who have never heard the gospel? C. S. B.
A. We quote as follows from a well-known work. “The Gentiles will be judged according to the light of nature and of conscience neglected and resisted. St Paul’s sermon in Athens is no less clear as regards the condition of the heathen. As he said at Lystra (Acts 14:8-18.) they were not left without a witness, in that God did good and gave rain and fruitful seasons, filling their hearts with food and gladness. By such things, he declares again in another place, (Romans 1:20) God’s eternal power and Godhead are clearly seen, so that they are without excuse, and so here (Acts 17:22-31.) God left the heathen to themselves, not that they should forget Him, but that they should seek Him, even though it were in utter darkness, so that they should need to grope for Him “to feel after Dim and find Him “and though there was ignorance of God, He could w ink at the ignorance and give blessing notwithstanding, for “ He is a rewarder of diligent seekers. If it be asked, whether any have, in fact, been saved thus, I turn from the question, though I have no doubt as to the answer, (See Acts 10:34, 35) In addition we may add that in Hell there are differences of punishment of which we have no conception. These are indicated by the fact that it is the one who knew his Lord’s will and did it not, for whom the outer darkness is reserved.
Q. 361. Kindly say “who are the sheep who did not go astray, (Matthew 18:13.) C. M. B.
A. The Pharisees who “need no repentance,” who said “we see,” and therefore their sin remained, (John 9:41). Observe these are never brought “home rejoicing,” but are left in their fold in the wilderness.
Q. 362. What is the state after death of the heathen, of all who have had no opportunity to hear the gospel. Is there any Scripture to spew that an offer of salvation can be made in another life? S. B.
A. See answer to query above. Their present abode is in Hades, where they await the last judgment which will not be merely a casting of the wicked into hell, but a deliberate judgment of each unregenerate man according to his work and light. Then will be shown that “the judge of all the earth” knows how to “do right.” 1 Peter 3 is the only Scripture that is supposed to give color to the views you allude to. In refutation of this see Q. 93, Y. B. vol. ii., p. 140, and Q. 117, same vol, p. 196.
Q. 363. What is meant by the expression “He feedeth among the lilies?” Song of Solomon 2:16. S. B.
A. In Song of Solomon 2:2, we find His Bride compared by Christ to a lily, and while the expression you refer to may be taken generally, as expressive of satisfaction and rest, the word “ lilies” may convey the deeper meaning of the pleasure Christ takes in being among His people. Compare, walking in the midst of the golden candlesticks, Revelation 1.
Q. 364. Please explain Haggai 1:4. E. M. T.
A. Does not verse 2 explain it? “Ceiled” means “roofed.” Please say what is the difficulty.
Q. 365. Please explain the first part of Habakkuk 3:3. H. L. N.
A. Paran is Sinai, and refers to God’s glorious appearance to his people there. Teman is the name given to the region extending from the South of Palestine. The Prophet here refers to God’s manifestations of His glory at various times after Sinai.
Q. 366. Please explain the Lord’s words “Touch me not” in John 20:17, when they “held Him by the feet and worshipped Him,” in Matthew 28:9.
A. Both are in beautiful harmony with the character of the Gospel. In John the “Son of God” says “Touch me not” to Mary, who was to know Him henceforth by faith, (John 14:1.) not by sight or sense. Mary is here a type of Christ’s heavenly brethren. His earthly brethren (represented by these women,) will surround the “King of Israel” at His return, and to them He will be known by sight and sense, not, as now to us, by faith. (See John 20:29.)
Q. 367. (1) Please explain why leaven was to be excluded from all offerings but that of Leviticus 7:13. (2) Please explain Matthew 26:29. K.
A. (1) Leaven throughout Scripture is a type of what is evil, never of what is good,—of hidden “malice and wickedness.” Leaven was not to be burned before the Lord; the offering of Leviticus 7:13, was not burned by fire (See Leviticus 2:11.) and the offering of it there shows that though we are not in the flesh, it is still in us. (2) Christ here is the true Nazarite, and is separate from all earthly joys (of which wine is here the type) until the kingdom. Observe this occurs characteristically in Matthew, where He is the “King of Israel.”
Q. 368. (1) Please say how the 14 generations in Matthew 1 are calculated, the same plan does not seem to have been followed in each of the three cases. (2) Please explain the difference between Spirit and Soul in 1 Thessalonians 5:23. A. A. R.
A. (1) In verse 8 the three Kings “Ahaziah, Joash, and Amaziah” are left out (1 Chronicles 3:11.) being Athaliah’s children to the third generation. About seven generations have been omitted in the last fourteen. It was a common practice in Jewish genealogies to arrange these in periods with the same number in each, thus in the writings a Philo the genealogy from Adam to Moses is arranged in two tens and a seven by the repetition of Abram, while in a Samaritan poem the same period is arranged into two tens only by leaving out the six least important names. (2) The spirit (what we call “soul”) is the highest part of man, wherein he differs from a beast and the “soul” is the animal life wherein he resembles one. See Y. B. vol iii., p. 140, Q. 211.
Q. 369. (1) Is there any difference in words, sayings, and word (John 14:23, 24,) also in “word” Revelation 3:8. “sayings” 22:7. Are all the same, and do they mean the written word? (2) Does Revelation 22:7, “this book” strictly apply to Revelation only and is Revelation 3:8 more general? J. H.
A. The word in verse 23 is singular, and in verse 24 first plural then singular, but the word is the same. The plural means the positive commands of Christ, the singular rather the whole tenor of His thoughts and wishes, apart from express command as revealed to us in the Scripture by the Spirit. (2) Yes, it refers to prophecy only; in 3:8, it is Christ’s word in general as explained above.
Q. 370. Kindly explain 2 Corinthians 2:14-16. S. R. W.
A. The sweet savor was that of Christ’s name which is spread abroad by preaching, whether the result of that preaching to man be life by receiving it, or death by rejecting it. In either case Christ is proclaimed.
Q. 371 (1) Please explain Ephesians 4:26 “Be ye angry and sin not.” (2) Has the “good wine” of John 2:10 any typical meaning?
A. There is such a thing as righteous indignation, but it is not to be treasured up against a person. (2) Earthly joy at its best must fail, and the best joy in the millennium (of which this may be a figure) must all come from Christ, “good wine” thus means real joy. See Q. 367.
Q. 372. What land is often spoken of in Isaiah 18:1? A. S. M.
A. Some unknown country beyond the limits of the Nile and Euphrates, that will come with light vessels to the assistance of Israel, “Shadowing” or “whirring with wings” would signify protection, of which wings are the symbol.
Q. 373. Please explain further the meaning of 1 John 5:7, 8. C. E. S.
A. You will see the R. V. rightly reads “For there are three who bear witness, the Spirit, and the water, and the blood, and these three are one.” There are three witnesses to the gift of eternal life through Christ; the spirit of God bringing home to our hearts the testimony of the value and meaning of the death of Christ (Hebrews 10:15), the water that flowed from His side the word of God cleansing and regenerating, the blood of Christ atoning and expiating; by the first two we are born again (John 3:5, comp. 1 Peter 1) by the latter cleansed from our sins. (Revelation 1:5.)
Q. 374. (1) Why is David called a man after God’s own heart? (2) Does the whole of John 14:12 apply to every believer, or only the latter part? C. E. S.
A. (1) Probably in contrast to Saul who was a man after the people’s heart, being tall and commanding in every way, but God looketh not on the outward appearance (1 Samuel 16:7) (2) No doubt this applies specially to those to whom He spoke, and who afterward wrought the miracles in the Acts; the latter part especially applies to those who labor in the energy of Holy Ghost, which Christ sent down at. Pentecost, this is why He says, “because I go to my Father.”
Q. 375. (1) Please explain 1 Peter 3:19? (2) On what Scripture is this based, “He wears our nature on the throne?” C. E. S.
A. (1) We must refer you for an answer to Y. B. vol. 2. p. 140, Q. 93, also same vol. p. 196, Q, 117. (2) We presume on the fact that our Lord has still a body though a glorified one. Like many hymns it goes a little beyond Scripture, the nearest is perhaps in the end of Hebrews
Q. 376. Does Song of Solomon 2:1 refer to Christ or “my love” verse 2? A. W. G. W
A. “The rose of Sharon” refers to Christ, and it is He who speaks the latter half of the verse, supposed by some to read, “and as the lily of the valley” referring to and connected with verse 2, and thus meaning the church. Perhaps the new translation will clear it up.
Q. 377. (1) Please explain Mark 9:37. How is the “little child “to be received? (2) also 1 Corinthians 7:14. A. W. G. W.
A. (1) This does not speak of children, the word “if such” refers to verse 34, and means one who is humble, and has the spirit of Christ, of which the child was the figure. Compare Matthew 18:5, 6, &c. where “such little child” all through means a believing disciple. (2) This refers to the law under which a child even of the Israelites is unclean unless circumcised, but under grace, if even one parent be a believer the child is holy by birth, that is in virtue of having one Christian parent, according to God’s blessed order of “thou and thy house.” The child being thus holy by birth it is to be brought up in the nurture and admonition of the Lord.
Q. 378. (1) Does the word “cleanseth” (1 John 1:7) refer to time? (2) Are the white robed multitude of Revelation 7:9-17, to live on the earth with the 144,000 sealed servants? A. W. G. W.
A. (1) It is abstract-past, present, future, or rather in the eternal present. (2) Yes, they are before the throne, not around it, and are the Gentile inhabitants of the millennial earth, the 144,000 being the Jewish ones.
Q. 379. (1) Does the quotation in Hebrews 2:6,8, refer to Christ or to man before his fall? (2) Where is verse 13 quoted from? Does the “I” refer to Christ and the “him” to the church? Enquirer.
A. (1) It refers to man as set over all by God; so far as he was a type of Christ. In this place however Adam failed, so that all is taken up and made good by the Last Adam as man. (2) Psalms 18:2, the “Him “is God, not the churches.
Q. 380. (1) What is the difference between Christ as Head of the Church and as Head of all principality and power? (2) What is Christ’s yoke? (Matthew 11) Do we get it from Christ or go under it with Him? C. E. S.
A. (1) One gives His position as Christ in relation to His heavenly people the other as Son of man over the whole universe (See Psalms 2) (2) The yoke is entire submission to God’s will, which Christ had manifested so perfectly in this very Chapter. Christ asks us to take it; so that it is His as given to us, but also His as having borne it. When we bear it we have the consciousness that we are walking with Him in His path.
Q. 381. (1) “A righteousness of God” (Romans 1:17, R. V.) Is this more correct than “the righteousness?” (2) What does “endure hardness” mean 2 Timothy 2:3.
A. (1) It would be better simply “righteousness of God” there being no article in Greek and it refers to the new righteousness which is in contrast to righteousness of law. By the righteousness of God we refer rather to the whole doctrine connected with the subject. (2) R.V. says “suffer hardship.” Another rendering is “Take thy share therefore in suffering;” the expression also occurs 1:8.
Q. 382. (1) When was Peter converted? (2) Was it a sacrifice for Paul to count all things but loss in Philippians 3? (3) Please explain John 5:39, is it a command? C. E. S.
A. (1) It depends on what you mean by conversion. Peter was born again in John 1 He became wholly a follower of Christ in Luke 5 and was restored or converted after the resurrection. (2) Naturally of course it was, or the act would have had no value, but it was not felt by him to be such when be thought of Christ. (3) See Y. B. vol. 2 p. 51, Q. 58. It is a command or exhortation.
Q. 383. Please explain the “book of life” in Exodus 32:32, Philippians 4:3, Revelation 3:5, Revelation 20:12,15. “Book of the living” Psalms 69:28, “The book,” Daniel 12:1, “ book of life of the Lamb,” Revelation 13:8, “ Lamb’s book of life,” Revelation 21:27. A. W. G. W.
A. These expressions refer generally to the register kept in heaven of all God’s people. Many may make a loud profession here which will pass away and be blotted out, while none but those whose names are inscribed above will enter heaven or escape hell (Revelation 20) Observe that the names (Revelation 13:8) are written in this book of life from the foundation of the world and that it is the book “of the Lamb slain.” The expression “slain from the foundation of the world “ is erroneous and misleading. This Scripture shows that it is a book of electing grace, and that the names there are the names of those who have a part in the slain Lamb.
Q. 384. Will you explain why the blood of the red heifer was burned (Numbers 19:5.) whereas in Leviticus it was poured out at the bottom of the altar. G. K. B.
A. In Leviticus 4 the fat was burned upon the altar and all the blood poured out at the base in the sin offering, to chew the acceptance of the offering by God for the sinner, but in Numbers what is applied to the sinner is not the sacrifice but the water in which the ashes had been sprinkled, and the red heifer alone of all the offerings is burned wholly without the camp; the object being rather to bring before our souls what Christ has suffered for our sakes, than the fact of the (maple-thee of his offering by God, these ashes typically not being used for conversion, but for the restoration of one who is already a child of GA, but has become deified.
Q. 385. (1) Please explain the meaning of “helps, governments, tongues,” 1 Corinthians 12: 28. (2) What is the difference between 1 Corinthians 12:8, and Ephesians 4:11. F. E. C. P.
A. (1) The first seems general usefulness, the second the gift of rule, the third and last, that which the Corinthians unwisely set first (see ch. 14.) is speaking in different languages by miraculous power. (2) Those in Corinthians included miraculous signs to those outside, as well as for edification, hence the former have now ceased, those in Ephesians are all connected with the building up of the Church, and in a general way continue “till we all come,” &c. Observe the apostles are not specially the twelve, being expressly given from Christ in glory after His resurrection, and though no apostles exist now, the gift of going about founding and establishing fresh assemblies of Christians still remains.
Q. 386. Would you kindly explain 1 Corinthians 7:6, “But I speak this by permission, not of commandment.” Does it mean that the whole of the Bible is not inspired. F. I. F.
A. This very exception proves that Paul regarded his writings as a rule as of Divine authority according to 1 Corinthians 14:37. These express exceptions however were not divine commands, but the result of his own Christian experience, they are written however and recorded for our instruction by the guidance of the Holy Ghost.
Q. 387. How is it Christ says in John 20:22, “Receive ye the Holy Ghost,” and yet in Acts 1:8 speaks of the coming of the Spirit as future? F. I. F.
A. In the former case it is Genesis 2:7 over again, only it is the full impartation of resurrection life in the new creation, instead of natural life in the old. Observe the article is wanting here. It is “Receive Holy Spirit “ that is the spirit as life. In Acts 2 we get the fulfillment of Acts 1:8 which is the Spirit as a person coming down from heaven to dwell in Christians and to be with them till the Church is taken up. You will find the Spirit as life in Romans 8:9, 10, which is the same as John 20 and as a distinct person bearing witness with our spirits in v. 16, same aspect as in Acts 2
Q. 389. (1) In what way will the Lord bear Israel’s iniquities, Isaiah 53:11? (2) Who is the angel, Ecclesiastes 5:6? (3) Does “veiled in those that are lost” refer to unbelievers? Zurich.
A. He has borne their iniquities, only according to Leviticus 16 they do not know it till the Priest (Christ) comes out (ver. 17, 18) from God’s presence where he has sprinkled the blood. This will be when Christ comes forth before the millennium to Israel and then they will know for the first time the value of Christ’s work on Calvary. We know it by faith now, for Christ has sent the Spirit down into our hearts for this purpose (Hebrews 10) but a veil is still on their hearts as a nation. (2) We have no clear light as to this verse. Perhaps some correspondent will help. It probably alludes to God’s all-seeing presence. (3) Certainly.
Q. 390. (1) Who does Joshua (Zechariah 3) typify? (2) What is the practical meaning of James 5:9? Zurich.
A. (1) Typically the Jewish nation, but he may be taken as a beautiful type of the sinner. (2) Do not complain one against another to others, for such tale bearing only brings down judgment from God, who is “before the door”; a simile which presents vividly His nearness to each one of us. It would be well if tale-bearers and scandal-mongers were to lay this verse to heart.
Q. 391. (1) What is to be understood by the “fear of Christ” Ephesians 5:21? (2) Why is John 9:20, recorded nowhere else? (3) Is Colossians 1:12, connected with Ephesians 1:3, 5. Zurich.
A. Christ is brought in here instead of God, the thought of the church and the wife (verse 21, 24,) running all through, with whom “Christ” rather than “God” is in immediate connection. (2) We do not know; this passage is not singular in this respect. (3) Yes, the passages are very similar, only the bulk of the magnificent parenthesis in Ephesians 1:3-14 is wanting in Colossians.
Q. 392. Please explain Hosea 5:11. J. B. S.
A. The difficulty connected with the last clause of this verse has always been felt. The expression “after the Commandment “has been variously translated; in the Sept., “after vanities” the Vulgate, “after uncleanness.” by Luther, “after a commandment (of men)” It is literally “a precept or commandment” and it manifestly cannot be a commandment of God. See 1 Kings 12:32, 33, and also compare Isaiah 29:13, with Matthew 15:9.
Fragmentary Bible Notes: Seven Hours of Suffering
SEVEN HOURS OF SUFFERING.
One hour in Gethsemane, (Matthew 26:40) six hours on the cross (from the third to the ninth hour.)
SEVENFOLD WAY IN WHICH CHRIST MAKES GOOD THE FAILURE AND SIN OF MAN.
Nebuchadnezzar, the head of empires.
The Prince of the Kings of the earth.
Antichrist false Head of the Church.
The Revised Version of the New Testament: Matt. 10:4-13:52
10:4. — “Simon the Cananean,” that is, as the margin adds, the Zealot. The Zealots were a religious sect existing amongst the Jews of that time. The word Cananean means “zealous,” and has nothing whatever to do with “Canaanite.”
10:18. — “For a testimony to them,” that is, in order to bear witness before them. Precisely the same expression occurs in Luke 5:14, where the Authorized Version has “for a testimony unto them.”
11:11. — “He that is but little in the kingdom of heaven.” The comparison is instituted, not between John the Baptist and any other individual, but between John and a class of people who are described as being, but little (or lesser, margin) in the kingdom of heaven.
12:5. — “The word translated “blameless” in the Authorized Version is the same as that used in the seventh verse of this chapter, where it is rendered by “guiltless.” The Revisers very properly translate “guiltless” in both cases, thus showing the connection between the two verses.
12:21. — “In His name shall the Gentiles hope.” “Hope” is here more correct than “trust.” In Isaiah 42:4, from which this passage is quoted, we read, “the isles shall wait for his law.” The isles, or rather “coast-lands,” stand here for the Gentiles; especially those to the west of Palestine.
12:40. — “As Jonah was three days and three nights in the belly of the whale,” (margin, sea-monster.) In the book of Jonah we read merely of a “great fish,” and the Greek word employed in the New Testament is equally comprehensive.
12:43. — “The unclean spirit, when he is gone out of the man....” The man here spoken of represents the Jews (see v. 45) who had abandoned the practice of idolatry, (called here the unclean spirit) but who, as we know from Scripture, will fall back into that sin in a far more horrible manner, until God “causes the spirit of uncleanness to pass out of the land.” (Zechariah 13:2.) In this verse the Authorized Version has “a man” instead of “the man,” which makes the whole passage appear like a general principle, whereas it is merely a parable, referring to a particular case.
13:2. — “Straightway he stumbleth.” The expression “he is offended” is ambiguous, and is no doubt understood by most readers in a wrong sense on account of the particular meaning which offend has in modern English.
13:39. — “The harvest is the end of the world,” (margin, “or the consummation of the age.”) We cannot help regretting that the marginal reading was not adopted in the text. The event described in this verse is not “the end of the world,” but the end of the “times of the Gentiles,” that is to say, it is the time of the establishment of the kingdom of Christ upon the earth. This is the explanation of the question addressed to the Lord by the disciples in Matthew 24:3, where the same expression occurs. The end or consummation of the age meant, in the mouth of the Jew of that time, the overthrow of the Gentile supremacy, and the final redemption of Israel.
13:52. — “Every scribe who bath been made a disciple to the kingdom of heaven.” The Authorized Version has “instructed into the kingdom of heaven,” which translation falls short of the force of the original. To become a disciple to the kingdom is to have one’s whole moral being associated with it.
(To be continued.)
Notes on Last Month's Subject: Pride and Humility
We earnestly trust that our readers will study most carefully the working out of this subject from Scripture. It is perhaps the most practical subject that has been given as yet, and is full of instruction. We can only just notice one or two points in these few lines. Under the head of “pride” observe the connection of Satan and Antichrist (line 7), the one, seen in Genesis sowing pride in man’s heart, after falling through it himself, the other, in Revelation, stamped with the same sin after 6,000 years, at the close. Notice who are specially in danger of it— “the young, the rich, the learned.” How true this is! Observe closely its six leading varieties and its twelve Scriptural characteristics, the six things it leads to, and the twelve examples of its end. Under the head of “examples” we find the first instance of religious pride is Cain, the last Laodicea! The next group is the pride of rising, and the next of having risen, or of position. Under “pride of person,” it is very remarkable to see the “Daughters of Zion” and “Satan” close together even as from the first in the garden of Eden, as to this particular variety of this many headed sin. Turning to “Humility” we feel at once that we are in a different scene. Hitherto we have had God’s face turned away, and have seen His anger, and His judgment. Now on the contrary all is in the sunshine of His approving smile, for He has respect unto the lowly. Mark too what different company we get into in these examples of humility. Here we find Abraham, Moses, David, and many others, the last, however, figuring in both lists.
Having considered this cloud of witnesses to the grace of humility, we look away from them all to consider a little perfect picture of the grace and humbleness of the man Christ Jesus, and we sit down to gaze at the exquisite panorama of His grace and lowliness presented to us in the selections of the next three pages. Truly we may say that we rise from a study of these pages with a heart freshly bowed in praise of the unique beauty of His spotless life. Think of the eternal God being subject to weariness, asking favors from others, being subject to hunger, working as a carpenter, and subject to the laws of earthly government, and then consider what it must have been to His perfect spirit to be rejected at His birth-place, at His village home, at His “ own” city (Capernaum) at the metropolis, Jerusalem, by His own people, and by His own brethren. Oh, I think of the Christ of God called by the creatures He had made “a glutton, a sorcerer, a demoniac, a blasphemer, a liar, a lunatic, and a sinner!” and bearing it all in perfect grace; and then consider how much of all this you could bear. Oh! how quick we are to resent injuries done to ourselves, how slow to feel insults offered to Him! Think of Him the song of the drunkards, hated, derided, scorned, ill-treated, misunderstood, reviled, tortured, crucified. And all out of love to you and to me. Oh! what love, what grace, there is no love like His! And then to sum up all, when at last He leaves this sinful world to return to His home of glory, He is still the humble Jesus, though Lord of lords, and will yet gird Himself and make His own sit down to meat while He serves still. Blessed Master, would that our hearts might learn more of the beauty of lowliness—of the honor of humility from Thy bright example!
The Bible Students' Class: Christian Example Illustrated by Bible Saints
SINCE last month the following have expressed a desire to join the Class, and we accordingly give their numbers.
134 M. F. G.
136 A. G. B.
136 A. S.
137 G. W. R.
The subject selected for this month is—
Christian example illustrated by the lives of Bible saints and especially by that of the apostle Paul.
Twelve leading Christian characteristics have been selected, of which sufficient examples occur in Scripture, and those to whom they are allotted are requested to select the twelve best instances of each particular grace that they can find in Scripture. In addition, the example of Paul will be taken up separately, he being emphatically a pattern for others-see 1 Timothy 1:16 (R. V.) and other passages.
The subject is arranged as follows: Twelve instances from Scripture (excluding Paul) of each of the following: compassion and sympathy, by 2, 3, 4, 6, 7, 10, 11, 12, 13, 128.
Faith for spiritual blessings, by 14, 15, 17, 19, 21, 22, 23, 24, 26, 129.
Faith for temporal mercies, by 27, 28, 29, 30, 31, 32, 33, 34, 35, 130.
Humility, by 36, 38, 39, 40, 41, 42, 43, 45, 46, 131.
Joy in God, by 47, 48, 49, 50, 52, 53, 54, 56, 56, 132.
Liberality, by 57, 58, 59, 61, 62, 63, 64, 65, 66, 133.
Love, by 67, 68, 69, 70, 71, 72, 73, 74, 75, 134.
Obedience to God, by 76, 77, 78, 79, 80, 81, 82, 83, 85.
Patience, by 88, 89, 90, 91, 92, 93, 94, 95, 96, 136.
Prayerfulness, by 97, 98, 99, 100, 101, 103, 104, 106, 107, 137.
Repentance, by 108, 109, 110, 111, 112, 113, 114, 115, 116, 117.
Truthfulness, by 118, 119, 120, 121, 122, 123, 124, 125, 126.
The examples of Paul, arranged as last month’s subject, by 1, 9, 16, 25, 37, 44, 60, 84, 105, 127, 135.
In giving the results of last month’s search, we may remark that we have sometimes found it to be very difficult in the case of persons mentioned in the Old Testament to decide in which, if either, of the two classes they should be placed.
No doubt many familiar names will be missed, but we think they will be found to be mainly those of persons, whom, from the place they occupy in Scripture, one would consider to be children of God, but of whom nothing definite is recorded, on which a judgment can be formed.
Amongst these are some who had a prominent place in connection with the history of the children of Israel, and the service of the Tabernacle, &c., and some who were used by God as instruments to carry out His purposes, but as these were the only grounds on which they could be included, we have omitted their names, there being instances where such positions have been held by those of whom one would have no hesitation in saying that they were not children of God, Does not the same remark hold good in our own day?
It will be noticed how greatly those to whom portions of the Old Testament were allotted, have been helped by the record given by the Spirit of God in the New Testament, as for example in Hebrews 11.
Division 1.
CHILDREN OF GOD MENTIONED IN THE OLD TESTAMENT.
Abel, Hebrews 11:4.
Enoch, Genesis 5:22, 24.
Noah, Hebrews 11:7.
Abraham, Genesis 15:6.
Sarah, Hebrews 11:11.
Abraham’s servant, Genesis 24
Melchizedek, Genesis 14:18.
Lot, 2 Peter 2:7, 8.
Isaac, Hebrews 11:20.
Jacob, Genesis 28:15; Hebrews 11:21.
Joseph, Hebrews 11:22.
Amram and Jochebed, Hebrews 11:23.
Moses, Hebrews 11:24; Deuteronomy 34.10.
Aaron, Psalms 106:16.
Phinehas, Numbers 25:11.
Joshua, Deuteronomy 34:9.
Caleb, Numbers 14:24; Deuteronomy 1:36.
Rahab, Hebrews 11:31.
Othniel, Gideon, and others of the Judges, Hebrews 11:32.
Hannah, 1 Samuel 1.
Samuel, Hebrews 11:32.
David, Acts 13:22; Hebrews 11:32.
Gad, 1 Samuel 22:5.
Nathan, 2 Samuel 7:2.
Solomon, 1 Kings 3:3.
Ethan, 1 Kings 4:31; Psalms 89
Heman, do. Psalms 88.
Shemaiah, 1 Kings 12:22.
Ahijah, 1 Kings 14:2.
Asa, 1 Kings 15:14.
Elijah, 1 Kings 17, &c.
Obadiah, 1 Kings 18:3.
Micaiah, 1 Kings 22.
Jehoshaphat, 1 Kings 22:43.
Elisha, 2 Kings 2, &c.
Naaman, 2 Kings 5:15.
Jehoiada, 2 Kings 12
Hezekiah, 2 Kings 18:5.
Josiah, 2 Kings 22:2.
Huldah, 2 Kings 22:14.
Ride, 2 Chronicles 9:29.
Oded, 2 Chronicles 15:1, 8.
Ezra, Nehemiah, Joshua, Zerubbabel, Hananiah, Asaph, and many others who returned with them from the captivity, Ezra, Neh.
Job, ch. 1 and 42.
Elihu, Job 32-37
Agur, Proverbs 30:1.
Lemuel, Proverbs 31:1.
Eliakim, Isaiah 22:20.
Urijah, Jeremiah 26:20.
Hanan, Jeremiah 35:4.
Hananiah (Shadrach), Michael (Meshach), Azariah (Abednego) Daniel 3:26.
The prophets from Isaiah to Malachi, see 2 Peter 1:21.
CHILDREN OF GOD IN THE NEW TESTAMENT.
Mary, the mother of Jesus, Matthew 1:16.
John the Baptist, 3:1.
The Eleven. Apostles.
Joseph of Arimathea, 27:57.
Mary Magdalene, 28:1.
Mary, mother of James and Joses, 27:56.
Salome, 27:56.
Zacharias, Elizabeth, Luke 1:6.
Simeon, 2:25.
Anna, 2:36.
Joanna, 8:3.
Susanna, do.
Zacchaeus, 19.
The Malefactor, 23:43.
Cleopas, 24:18.
Nathanael, John 1:47.
Woman of Samaria, 4:29.
Blind man, 9:38.
Lazarus, 11.
Mary, do.
Martha, do.
Nicodemus, 19:39.
Joseph, Acts 1:23.
Matthias, do.
Barnabas, 4:36.
Stephen, 6:5.
Philip, do.
Prochorus, do.
Nicanor, do.
Timon, do.
Parmenas, do.
Nicolas, do.
Eunuch, 8:36-39
Ananias, 9:10.
Paul, 9:15.
Dorcas, 9:36.
Cornelius, 10:44.
Agabus, 11:28.
Mary, the mother of Mark, 12:12.
John Mark, 12:25, 2 Timothy 4:11.
Simeon-Niger, 13:1.
Lucius, do.
Manaen, do.
Sergius Paulus, 13:12.
Silas, 15:22.
Timotheus, 16: 1.
Lydia, 16:14, 15.
Jailer at Philippi, Acts 16:34.
Jason, 17:5; Romans 16:21.
Dionysius, 17:34.
Damaris, do.
Priscilla, 18:2; Romans 16:3.
Aquilla, do.
Justus, 18:7. Crispus, 18:8.
Sosthenes, 18:17; 1 Corinthians 1:1.
Apollos, 18:24-28.
Erastus, 19:22.
Gaius, 19:29; Romans 16:23.
Aristarchus, do. Colossians 4:10.
Sopater, 20:4.
Tychicus, do.
Trophimus, do.
Mnason, 21:16.
Phebe, Romans 16.
Epenetus, do.
Andronicus, do.
Junia, do.
Amplias, do.
Urbane, do.
Stachys, do.
Apelles, do.
Tryphena, do.
Tryphosa, do.
Persis, do.
Rufus, do.
Asyncritus, do.
Phlegon, do.
Hermas, do.
Patrobas, do.
Hermes, do.
Philologus, do.
Julia, do.
Nereus, do.
Olympas, do.
Quartus, do.
Sosipater, do.
Tertius, do.
Stephanas, 1 Corinthians 16.
Fortunatus, do.
Achaicus, do.
Silvanus, 2 Corinthians 1:19.
Titus, 2 Corinthians 8:16.
Epaphroditus, Philippians 2.
Euodias, Philippians 4:2.
Syntyche, do.
Epaphras, Colossians 1:7.
Luke, Colossians 4:14.
Onesimus, Colossians 4:9.
Archippus, Colossians 4:17.
Silvanus, 1 Thessalonians 1:1.
Lois, 2 Timothy 1:5.
Eunice, do.
Onesiphorus, 2 Timothy 1:16.
Eubulus, 2 Timothy 4:21.
Pudens, 2 Timothy 4:21.
Linus, do.
Claudia, do.
Philemon, 1.
Apphia, Philem. 1:2.
Archippus, do.
Elect lady, 2 John.
Demetrius, 3 John 12.
Division 2.
THOSE PRESUMED TO BE CHILDREN OF GOD IN THE OLD TESTAMENT.
Adam and Eve, Genesis 3:20.
Shem, Genesis 9:26.
Hagar, Genesis 16:14.
Abimelech, 20:6-11.
Rebekah, Genesis 25.
Rachel, Genesis 29; 30.
Leah, do.
Shiphrah, Exodus 1:17.
Puah, do.
Bezaleel, Exodus 31.
Aholiab, do.
Miriam, Micah 6:4.
Eldad, Numbers 11:26.
Medad, do.
Boaz, Ruth.
Ruth, Ruth.
Elkanah, 1 Samuel 1.
Eli, 1 Samuel 4:18.
Wife of Phinehas, 1 Samuel 4:21.
Jonathan, 1 Samuel 14:7.
Abigail, 1 Samuel 25:27-31.
Joash, 2 Kings 12:2.
2 Chronicles 24:17.
Amaziah, 2 Kings 14:3.
Uzziah, 2 Chronicles 24.
Jotbam, 2 Chronicles 27:6.
Mordecai and Esther, Esther.
Ebedmelech the Ethiopian, Jeremiah 39:18.
Helem and others, Zech. 6:14.
THOSE PRESUMED TO BE CHILDREN OF GOD IN THE NEW TESTAMENT.
Joseph, Matthew 1:16.
The Leper, do. 8:2.
Centurion, do. 8:10.
Jairus, do. 9:18.
Woman with issue of blood, do. 9:20.
Syrophenician woman, 15:22.
Two blind men, do. 20:30.
Man who had the legion of devils, Mark 5:20.
Shepherds, Luke 2.
Samaritan leper, Luke 17:15.
The man that sat at the Beautiful gate, Acts 3:8.
Aeneas, Acts 9:34.
Rhoda, do. 12:13.
Chloe, ¤ Colossians 1:9.
Demas, Colossians 4:14-2 Timothy 4:10.
Crescens, 2 Timothy 4:10.
Carpus, 2 Timothy 4:13.
The Holy Bible: the Books of the New Testament
By Whom Written, or Compiled
Where and When Probably Written
Matthew, gift of the Lord
Matthew, (see Mark 2:15) of Levi, of Jewish origin
Neither Mark nor Luke were Apostles nor eye witnesses of much at least of what they relate; Mark is especially circumstantial and minute. Luke moralizes upon the facts; both were companions of Paul.
This Gospel is the Spirit’s record of the divine, human, and legal rights and titles of Christ to the throne of Israel. Salvation to the Jew first, and then to the Gentile is here the order.
John, surnamed Mark, cousin to Barnabas, Colossians 4:10
This Gospel is the Spirit’s record of the service and acts of Jesus, Son of God to needy Israel. Hence viewed as the servant of Jehovah’s grace, there is no genealogy of our Lord given.
Luke, Gentile physician, Colossians 4:14
This Gospel is the record of the ways in suffering, grace, and dependence of Jesus, Son of Man; not the legal genealogy as in Matthew but the human one is found here.
John, grace, or gift of the Lord
John, companion of Peter: for authorship see 21:20, 24
This Gospel is the Spirit’s record of the Divine glories of the Son. The matchless simplicity, yet profound depths herein unfolded are truly God-like.
Acts, from the character of the book
Luke, Gentile physician and companion of Paul
Rome, A.D. 64 (supplementing the third gospel)
This, the only historical book of the New Testament supplements the Gospel history and serves for an introduction to the study of the Epistles.
Romans, from “Rome,” strength
Paul was a Jew, of the sect of the Pharisees, of the honored tribe of Benjamin, a free-born citizen of Tarsus, of Cilicia, educated in Jerusalem, under Gamaliel, converted in A.D. 36, and 16 years afterward commenced writing these inspired communications bearing his name, as also that to the Hebrews, was martyred by beheading at Rome, A.D. 68, under Nero, perhaps the cruelest of the Caesars. Thus died Paul, after a 32 years’ life of service and suffering, unexampled by all then or since. His record is on high.
Corinth, A.D. 58 (first in moral order of the epistles)
A divine, comprehensive, and orderly exposure of Jewish and Gentile corruption and unfolding of Christianity—of the Grace and Gospel of God.
1 Corinthians, from “Corinth,” satisfied
(Corinth noted for wickedness and philosophy; exceeded by Rome in the former and Athens in the latter.
The ordering of the Church —the house of God, so as to maintain practical holiness, and the regulation of gift and ministry so as to secure godly order in the assembly.
2 Corinthians, from “Corinth,” satisfied
The afflicted Apostle cheered by the partial recovery of the Corinthians from their state of decline, and filled with the consolations of Christ, pours out his heart to his children in the faith.
Galatians, from “Galatia,” white or milky
Corinth, (?) A.D. 57—Both time and place uncertain
The true Grace of God and justification on the principle of faith established for the saint in opposition to law, legalism, and flesh.
Ephesians, from “Ephesus,” desire
Written with the Epistle to Philemon about the same time — during the Roman imprisonment
The individual, then corporate blessedness of the saints as united to Christ, as glorified Man; seated too in heavenly places before God —in Christ and as Christ.
Philippians, from “Philippi,” lover of horses
Christian work and experience which is the manifestation of Christ Himself, amidst wilderness trials and circumstances.
Colossians, from “Colosse,” correction
The richest and fullest unfolding in Scripture of the glories and perfections of Christ— the Church’s Head, as also of the application of His work.
1 Thessalonians, from “Thessalonica,” from name of the daughter of Philip of Macedon after a memorable victory obtained over the Thessalians. Ancient name was Therma.
The “blessed” or happy hope— the immediate return of Christ for His Saints, whether asleep, or alive on the earth— the central subject
2 Thessalonians (see above)
Corinth, A.D. 53 (first written of the Pauline epistles)
The translation of the Saints, the subsequent rise of Antichrist etc. then the return of Christ in glory, and kindred subjects are developed in this epistle.
1 Timothy, honored of God
Macedonia, A.D. 67 (?) —Date uncertain
Godly behavior in the Church which is God’s house, and which is here viewed in its normal character, is the main point insisted upon.
2 Timothy, honored of God
Rome, A.D. 68 (last written of Paul’s epistles)
The ruin of the Church as God’s witness to the world is here depicted, and the individual pathway of the saint traced by the pen of inspiration
Ephesus, A.D. 67 (?) —Date uncertain
The conduct becoming the faith of God’s elect, not in the Church as in 1 Timothy But in the world, is the great point insisted upon here, by the Spirit.
Philemon, affectionate, or kind
Rome, A.D. 62 (Ephesians, Colossians, Philippians written at same time
A courteous and delicately expressed inspired communication, touching a personal and domestic matter.
Hebrews, from “Eber,” the other side. Genesis 11:17
Italy, A.D. 63 (for authorship see chap. 13:23, and 2 Peter 3:15, 16)
An elaborate and comprehensive disclosure of Christianity in its effects, its priesthood, worship, and sacrifice, which are shown to be heavenly and permanent in contrast to Judaism.
James, “the Lord’s brother,” “the Just,” son of Alpheus
Jerusalem, A.D. 61 (the first of the four Hebrew epistles)
The scattered tribes of Israel, not the Church, are here exhorted to a life of good works as evidence of their faith in God, hence the use of Genesis 22 in chap. 2:21.
1 Peter, a stone or piece of rock; see Matthew 16:18; 1 Peter 2:4-8
Peter, conversion recorded in Luke 5; Chief of the Apostles, Matthew 10:2; Mark 3:16; Luke 6:14; martyred by crucifixion in Rome A.D. 68 (?)
Babylon, A.D. 64. See chap. 5:13 where the word “Church” should be omitted.
Addressed to Christian Jews, in which their call to heaven, and walk on earth are the distinguishing subjects.
Unknown, A.D. 65. Compare chap. 1:14 with John 21:18, 19
Addressed to the same persons as the first (chap. 3:1) In the first Epistle the saints are encouraged and comforted, here they are warned and the judgment of the world announced.
John, the son of Zebedee, and brother of James, who was martyred by Herod Agrippa; A.D. 42-44 (Acts 12:2.) John outlived all his apostolic brethren, and is believed to have fallen asleep at Ephesus, about A.D. 98-100
These Epistles contain no information when of where they were written. Tradition is the ground of our answer to these really unimportant questions.
Eternal life in the believer in manifestation and communion; its moral characteristics, and all pretentions to it tested and judged.
The glory of Christ to be unflinchingly maintained; neither sex, woman, position, Lady, nor age, children are freed from the responsibility.
The stern rejection of evil is the point of the second Epistle; the hearty reception of and encouragement of all that is good, the main point of the third.
Jude, or Judas, Lebbaeus, surnamed Thaddeus
Unknown, A.D. 66 (?) (Compare with 2 Peter)
Jude and second Peter are much alike, but they differ in this essential respect, that the former develops the apostasy of Christendom in the last days, the latter, the sin of the last days.
Revelation, rolling back of a veil
John, the youngest and probably the most beloved of the apostles
Patmos, A.D. 96. This lonely Isle was a convict establishment.
The Lord’s judgment upon the professing Church, Israel, and the world prophetically announced, with the final results to all, whether in glory or judgment.
Note— We may remark the Who and Where and When the various books of Scripture were penned, are questions irrespective of their inspiration. The Divine character of the Bible remains untouched, although in some instances we cannot answer these questions with any degree of certainty. God by His Spirit wrote the Bible.
Bible Queries: 393 - 434
Q. 393. Please explain 1 Kings 22:19-22? E. H.
A. Ahab’s doom had been pronounced in Chapter 19:16, unknown to him, on account of his exceeding wickedness. Micaiah relates his dream after the manner of men, the purport of which is to teach us that God overrules all, and it is only by His permission that lying spirits are allowed to deceive. This we find in 2 Thessalonians 2 also, and elsewhere. But we are not to conclude that God is the author of a lie, or of sin, or that He needs to consult with any in carrying out His plans. In Job’s case, God allowed Satan to tempt His own servant; here to deceive and lead to his already determined end, a notoriously wicked king.
Q. 394. Would you kindly give the meaning of the word “spiritual?” E. H.
A. We get the expression in 1 Corinthians 2:15; 3:1; 14:37; Galatians 6:1. A natural man is an unconverted man; a “carnal” man may be saved, but is not walking after the Spirit; a “ spiritual” man is one who walks according to the power of the Spirit of God, exhibiting therefore the fruits of the Spirit, love, joy, peace, longsuffering, kindness, goodness, meekness, &c. The word does not seem to be used in Scripture of those who had the deepest insight into difficult points of doctrine or discipline, but rather of those who most clearly showed that they were walking in the Spirit near to Christ in all humility. We should greatly doubt the real claims of any to this title, where it was self-asserted.
Q. 395. Would you kindly explain the difference in the words “Peace,” “Rest,” and “Joy,” especially in the following passages, Peace, John 14:27; Colossians 3:15; Philippians 4:7; Romans 5:1. Rest, Matthew 11:28, 29. Hebrews 4:5; Joy, John 15:11; 17:13. J. H.
A. Peace in these passages is the unruffled serenity given by the ever-present consciousness of being completely in the hands of an ever-loving and all-powerful Father while passing through a peaceless world. “Rest “ in Matthew is present, and is rest from the restlessness of a restless will, found only in bearing Christ’s yoke of perfect submission to our Father’s will; in Hebrews it is future rest from all the toils of our pilgrimage life, though enjoyed in spirit now. “Peace” is more connected with the heart, “rest” with the mind and energies. “Joy” here is the delight of doing the will of one we love, it is the active result of a walk with God. “Joy” is the condition of our spirits towards God; “Rest” the attitude of our spirits towards our own restless natural minds, and “Peace” the condition of our hearts towards the peace less world without. Observe they are all Christ’s. “My peace,” “My rest” (connected with “My yoke”) and “My joy” and are all ours if we are content to walk in His will-less footsteps
Q. 396. Why is it the judgment seat of God (R. V.) in Romans 14:10, and the judgment seat of Christ, 2 Corinthians 5 so? G. B.
A. Because in Romans it is connected with an Old Testament Scripture of which it will be the partial fulfillment, and this speaks of God. In 2 Corinthians it is Christ, as the whole passage speaks of Him. The difference affords another proof (if such were needed) that Christ is God.
Q. 397. Are the following gifts still in the church? Prophets, Teachers, Deacons, Bishops, Pastors, Elders, Evangelists? G. B.
A. We must distinguish between gifts and offices. Bishops, Elders, Deacons, belong to the latter class, the rest to the former Gifts still continue according to Ephesians 4:13, but Scripture appears to place official ordination in the hands of the Apostles only, or their direct delegates. Mill in spite of the present divided state of the church, there are found everywhere those who discharge the duties of the oversight of the flock of God (bishops), those who set an example and watch over the younger (elders), and those who attend to the distribution of money and other matters (deacons).
Q. 398. Is the book of Revelation 5 the same as Philippians 4:3, Revelation 3:5; 13:8, 20:12, 21:27? G. B.
A. The book of Revelation 5 is that of the judgment of God. The others refer to the Lamb’s book of life. They are not therefore the same. See Q. 383, p. 116.
Q. 399. (1) Please distinguish between “prayers, supplications, and intercessions” (1 Timothy 2:1). (2) Does v. 2, mean that “Kings and all that are in authority “ are to be prayed for individually as well as generally? C. H. P.
A. See Q. 138. “Y. B.,” vol. 2 p. 252. (2) It would appear from the whole passage (verse 8, 9,) that prayer in public is more especially meant. No doubt the Sovereign under whom we live should be the object of our special prayers. Are we not often remiss in carrying out ver. 2, in our prayer meetings?
Q. 400. Does John 20:23, apply to the priesthood now?
A. Refer to Q. 14. “Y. B.,” vol. 2. p. 180.
Q. 401. In what sense is eating “spiritual meat” and drinking “spiritual drink,” to be understood? (1 Corinthians 10:3. 4.) It appears as if they were all converted, and yet their lives did not show this. The difficulty is that the drink, meat, and rock, are all called spiritual. J. M.
A. It would appear that they are called “spiritual” looked at from the stand-point of being such to the Corinthians when Paul wrote, rather than viewed as such in fact to the Israelites when they journeyed to Canaan. To us the food &c. is all spiritual, to them doubtless it was a literal fact. We can hardly suppose that they themselves understood the types which their daily wanderings were to furnish to generations yet unborn.
Q. 402. Is it likely that the two disciples in Luke 24:13 knew Him (v. 31) by His pierced hands? K.
A. As no such hint is given in the passage, we dare not say it was so. Inasmuch however as the Lord on other occasions, did give this sign by which to recognize Himself, we should consider it by no means improbable.
Q. 403. Is it right to say that to Paul alone was committed the revelation of the mystery (Ephesians 3:3,) or that all knew it, while Paul alone had to make it known? W. H. M.
A. While the verse referred to states plainly that the revelation of the mystery was made to Paul, yet verse 5 shows that it was not made to him alone. We find from Colossians 1:24,25, and other passages that he had a special commission to make this revelation known, and so much is this the case that we search the Epistles of John, of James, of Judo and of Peter in vain, for teaching about the church as the body of Christ.
Q. 404. What does “linen” represent in Ezekiel 44:18? Is it Christ our righteousness, or the righteousness of the saints? W. H. M.
A. We doubt not that here as elsewhere it is a type of the practical righteousness, which should ever clothe the priesthood. The ground of their approval (Christ their righteousness) lay in their sacrifice, not in their dress.
Q. 405. How are we to classify the allusions in Hosea 5:12, 14; 6:3; 13:7, 8; etc.?
A. These are all highly figurative expressions, but present to us a very vivid idea of God’s judgments on His rebellious people. We do not quite understand the bearing of your question.
Q. 406. (1) How could Israelites who lived at a distance from the temple, and who had “sinned through ignorance” or contracted defilement, obtain forgiveness and be cleansed? (2) Did the priests reside in every city in the land, so as to help and instruct the people? (3) Did the sprinkling of the ashes of the heifer require the action of a priest? C. N.
A. (1) It is probable that these sacrifices were neglected, as the Jews for the most part only went to the temple once a year, though some went thrice. (2) The priests resided in the thirteen cities allotted to them (Joshua 21:13-19.) The Levitical cities were scattered all over the country, but all the priestly cities were within the tribes of Judah, Simeon, and Benjamin. (3) No, only a clean person (Numbers 19:18), this action not being priestly, but only the application of what priestly, care had already provided.
Q. 407. (1) Why did Adam take the fruit? The apostle-says “he was not deceived.” (2) Why did our Lord tell the leper in Mark 1 to say nothing to any man? and how should the disregard of this injunction be viewed? S. B.
A. For Adam there was not even the poor excuse of being deceived; at most we can say he followed a bad example, but then this example was not set by his leader or superior, but by his dependent fellow creature. Man is thus utterly without excuse. In a figure it has been said that what Adam did here in rebellion in taking his place as a sinner with his guilty bride, Christ did in grace, in drinking the cup of wrath for us. (2) Because, here in Mark, He is Jehovah’s servant, whose voice was not heard in the streets, but “he could not be hid” and the newfound joy of the leper would not allow the Lord to occupy the place of retirement and obscurity He here sought. The man did not obey Christ doubtless, and the result so far was to prevent Christ working on in the city. The man meant well, but after all Christ’s way is best.
Q. 408. (1) Please explain Job 5:1, 23, which seems to allow the worship of saints, also (2) Job 7:9, which seems to deny the resurrection, and (3) Job 9:16, 22, 23; and 10:8, which seem to favor annihilation. J. B. S.
A. We cannot see the worship of dead (or even living) saints alluded to here. The saints spoken to were holy men who were living, even as Aaron was called “the saint of the Lord.” (2) He shall “come up no more,” plainly means from the next verse, shall no more return to the scenes he has quitted. So far from denying the resurrection or favoring annihilation Job is the man who of all others most convincingly chews life after death, in the sublime passage in 19:25, so widely known. (3) “destroy” (9:22,) is plainly to punish of the face of the earth (see next verse,) and in 10: 8, the word is applied to Job’s then miserable condition, even while he was yet alive, and was certainly by no means annihilated.
Q. 409. (1) Please explain also Job 10:13, also (2) Job 12:5, and (3) the last part of Job 13:15, also (4) Isaiah 63:17. J. B. S.
A. (1) Job 10:13, seems to be connected rather with what follows than with what precedes. (2) 12:5, Job here refers to himself and the cool way in which his misfortunes were criticized by his friends who were at ease, neglecting his case like a despised light, or unheeded beacon. (3) 13:15, Job would not give up his trust in God, but neither alas!’ would he yet give up vindicating himself. (9) We do not think that the speakers meant to tax God with being the author of these troubles, though He permitted them and in judgment pronounced the sentence of 6:9, 10. But they came lamenting their sore chastisement and pleading for a return of divine favor.
Q. 410. Was Balaam a heathen? (2) Can James 5:14, 15, be applied now? E. S. M.
A. He was a Midianite originally from “Aram out of the mountains of the East,” he was the son of Beor. He had the gift of prophecy, and a certain knowledge of the one true God. By birth he was undoubtedly a heathen. Such cases we find occasionally throughout Scripture. But because of his gifts and his reference to God it is by no means to be inferred that he was one of the children of faith. (2) Faith can still act on it, though the fact that the church is divided and that there are no longer elders recognized by the church generally, makes the literal application difficult. See “Y. B. “vol. 3 Q. 167, p. 27.
Q. 411. What does “lead us not into temptation” mean? Does God ever lead us into temptation? W. H. W.
A. God does not tempt any with evil. Satan tempted Christ, though He was led of the Spirit into the wilderness to be tempted. The meaning of the prayer is to be kept from all temptation of the Evil One, not to be sifted as were Job and Peter by God’s permission, as very rightly we ever mistrust our own power. If, however we should be brought into it we can overcome by closely adhering to the Word after the pattern of our Master.
Q. 412. After the earth has been burnt, and the judgment taken place, will God’s elect people live on this earth again and it be heaven? W. H. W.
A. The beginning of Revelation 21 is the Scripture that most speaks of that time. Here we find that God will tabernacle with men, but even here the church is presented (ver. 2) in its distinctive place of blessing as the transmitter of heavenly light to the redeemed earth. No doubt the connection between the heavens and the earth will be very close and intimate, but the two will never be the same.
Q. 413. Does the communion of saints mean the intercourse between saints on earth and those in heaven, or is it with others on earth only? See the apostles’ creed. W. H. W.
A. We cannot say what the communion of saints means in the creed. In Scripture the expression (or rather thought) is in 1 John 1:7, and certainly has no reference to saints in heaven. Perhaps our correspondent will tell us further what is on his mind.
Q. 414. Please explain about the righteousness we get from Christ- Do we ever find that Christ’s righteousness is put upon us, is it not the righteousness of God? (Philippians 3:9.) Is His righteous life down here in any way imputed to us?
A. The righteousness of Christ is an expression not found in scripture. He Himself is our righteousness and is made this to us by God (hence God’s righteousness) who made Him to be sin fur us who knew no sin that we might be made the righteousness of God in Him. Christ’s righteous life was not only the only one possible to ‘lie holy nature, but it fitted Him to lay down His life (not forfeited on account of sin as all others were) for us. Righteousness is a complex word, and may describe a moral quality or a judicial state. We have not either naturally, but the latter quality we get by Christ’s’ death, the former through the outflowing of the new life from us, the one is Romans 3 the other in Romans 6.
Righteousness does not come to us by the law (Galatians 2:21) or Christ would have died in vain; and if we are justified, it is not because we have kept the law either personally or vicariously, but because having broken it, and the law having exacted its last penalty on our substitute, who took our guilt, not merely the punishment of it, on Him, we are justified by Divine righteousness. It comes to us on the grounds of the blood and death, not the holy life of Christ. This was of infinite value in other ways, as chewing the perfection of the sacrifice. If not clear, please write again.
Q. 415. Please explain the meaning of Matthew 11:29, “My yoke?”
A. See Q. 380, p. lid.
Q. 416. Please who were the following, Cephas (1 Corinthians 9:5) Apollos (16:12,) Stephanas, Fortunatus and Achaicus (16:17,) Aquila and Priscilla (16:19)? W. H. W.
A. Cephas was Peter (John 1:42,) Stephanas was a Christian convert of Antioch: Fortunatus a convert who was at Ephesus when 1 Corinthians was written; Achaicus was another; Aquila and Priscilla were a Jewish couple, tentmakers by trade at which they worked with Paul. Paul met with them at Corinth, they having fled from Rome. Afterward we find them at Rome again (Romans 16:3) where they risked their lives for the apostle.
Q. 417. (1) Please explain the following “Let him be Anathema Maranatha” (1 Corinthians 16:22.) (2) “The firstfruits of Achaia.” (1 Corinthians 16:15.)
A. (1) Literally “Let him be accursed. The Lord cometh,” The first is inserted on account of the probable admixture of mere professors in the Corinthian assembly, to whom therefore it would be a solemn warning; the latter is no doubt connected with the judgment seat of Christ so as to reach the consciences of those who were true Christians, but allowing evil. (2) Probably first converted. The same expression in Romans 16.5 should be of “Asia,” not of “Achaia.”
Q. 418. Please explain Genesis 1. 13, where we are told that Jacob was buried in the cave of Machpelah which Abraham bought of Ephron the Hittite, while in Acts 7:16, we read that he was buried in the sepulcher which Abraham bought of the sons of Emmor of Sychem. H. M. M.
A. The difficulty is an old and acknowledged one. It may be that the word Abraham is interpolated in Acts, which will take away the difficulty. Some MSS favor this, or-as is more probable “the sons of Emmor the father of Sychem “ is an interpolation. The Syriac version reads, “Jacob died, as also our fathers, and was carried over to Sychem, and laid in the tomb which Abraham bought” &c. Someone seeing Sychem probably added “ Emmor the father of Sychem.”
Q. 419. Kindly explain why it says in Genesis 46:27, &c. that three-score and ten persons went down into Egypt, and in Acts 7:14, three-score and fifteen. H. M. M.
A. Stephen quotes from the Septuagint, which gives three score and fifteen. The reason of the difference we cannot at present divine. It will be an interesting question for some of our more learned contributors to solve. The general impression is that the Septuagint reckons sons of Manasseh and Ephraim born in Egypt. Compare 1 Chronicles 7:14, 20.
Q. 420. How are we to understand “I will raise him up at the last day,” (John 6:39,40,44,)? why is the resurrection of the saints said to be at the “ last day” when Revelation 20 teaches that it must be at least soon years before the wicked can be raised? J. M.
A. The last day here would appear to be the last day of the dispensation or age in which they were, and is previous to the Millennium. From John 12:48, however, we think it is clear that the expression generally does not refer to a particular day, but that it has a moral force and is descriptive of the closing scenes of this world’s history, when God will act in power, whether in blessing or judgment, man’s day being over. It would thus extend from a little before the Millennium to a little after it.
Q. 421. Can it be truthfully said that the man and woman mentioned in Genesis 1:27, 28, are not the same persons as Adam and Eve in chapter 2? That is to say, is the pre-adamite theory a correct one? H. N.
A. No. Genesis 1 gives the creation of all things by God. Genesis 2 recapitulates with additions, chewing Jehovah (not merely God) in relationship with man. Hence the double account.
Q. 422. (1) Who is meant by “him that teacheth in all good things,” Galatians 6:6? (2) What is meant by “their angels,” in Matthew 18:10? W. J. H.
A. (1) It refers to those who received spiritual things communicating their temporal things to those who taught them. See 1 Corinthians 9:11. (2) See Hebrews 1:14, It is a special favor in the East granted to but few, to see the king’s face, but those who, as little children believed on Christ were always represented before God, ever in remembrance in His presence. We shall be glad of further remarks on this passage, which is confessedly difficult, knowing as we do, so little of the ministry of angels.
Q. 423. Please explain the meaning of “I am that I am,” Exodus 3:14. A. M. C. P.
A. The words “I am” can strictly only be used by God, and of Himself, describing as they do His absolute self-existence utterly independently of all things in the eternal present. “We exist “ as dependent creatures, so does the highest angel, and have our past, present, and future; God alone can say “I am.” The name is sublime in its simple grandeur, “I am that I am,” is all the information God gave at that time, of Himself; to us He reveals Himself more fully as Father.
Q. 424. (1) What causes may be assigned for the divisions that arose in the church at Corinth, 1 Corinthians 1:52? (2) Please explain the word “Testament” in Hebrews 9:15, 16, 17. In v. 15, God would appear to be the testator, but this is impossible from v. 17. Should it not be translated “covenant.”? F. E. G. P.
A. (1) Possibly fleshly preferences for particular teachers, who would be regarded by the Corinthians as heads of schools, may have caused the divisions. Paul taught church truth, Apollos (at one time at any rate) knew only John’s baptism, (Acts 18:25;19. 3.) Cephas was more or less Jewish in his teaching. Baptism appears to have been connected with these early divisions directly or indirectly from ver. 13, 14, 15, 16, 17. Of course we cannot speak positively in the absence of direct Scripture. (2) The death is that of Christ. See R. V. and read ver. 16, and 17 as a parenthesis, introducing a will merely as a figure to illustrate the new covenant.
Q. 425. Please fully explain John 20:23. Does it in any way refer to the disciples’ responsibility in preaching the gospel? E. R.
A. See “Y. B.” vol. 1 p. 180. It probably refers to the public recognition of professors in the Christian assembly, also to the exercise of discipline. See 1 Corinthians 5, etc.
Q. 426. (1) Please explain Luke 18:8. “Nevertheless when the Son of Man cometh shall He find faith on the earth.” (2) Also Luke 16:16, “Every man presseth into it.” T. V.
A. (1) The passage refers to the persecutions of the Jewish remnant whose sole resource will be to look to God in faith for deliverance in the days of their sore persecutions, and the question is whether any will be found still looking to God for this, or whether they will have given up all hope. (2) R. V. gives “entereth violently,” referring to Matthew 11:12, the meaning being that it was only by great determination and the overcoming of many adverse circumstances that the kingdom was to be entered, not that people were crowding into it.
Q. 427. Please explain Acts 22:16, where the result of baptism appears to be the washing away of sins, and 1 Peter 3:21, which appears to be just the opposite. T. V.
A. Baptism was but the outward sign. Still according to Mark 16:16, the sins could not be publicly recognized as washed away where baptism was refused. Peter seems rather to contrast the washing of baptism with the Jewish washings, which were merely for cleansing, this for the satisfaction-in resting on that to which the figure pointed-of a good conscience before God.
Q. 428. Please explain John 3:13, “No man hath ascended up to heaven, but he that came down from heaven,” with reference to the case of Enoch “ and he was not, for God took him,” Genesis 5:24, and Elijah who “ went up by a whirlwind into heaven,” 2 Kings 2:11. W. F.
A. John continually speaks of future events in an abstract way as already accomplished. (See also 13:1, 2.) Elijah and Enoch were taken up, Christ alone ascended. We are inclined to believe, however, that here the meaning does not turn on this distinction, but that “ascending up” includes fully reaching and entering into all that heaven contains, which the Son alone knew. Further light on this will be welcome.
Q. 429. What Scripture proof have we that man has an immortal soul? E. T. P.
A. Genesis 2:7; Matthew 25:46; Luke 16:20-31; 20:38; Revelation 20:12; 21:8; 20:5; &c. &c. By the soul is meant the seat of individuality; by the spirit that capacity of man wherein he differs from a beast.
Q. 430. (1) What is the meaning of “Every branch in me that beareth not fruit he taketh away” John 15:2? (2) What is meant by “the feet of the ox and the ass” Isaiah 32:20? M. G.
A. See B.S. Q. 314, p. 68. Those professors that bore no fruit (as Judas &c.) would be taken away in judgment, true souls would be purged. (2) It may refer to grace using what was unclean (the ass), or have some connection with Deuteronomy 22:10. Some think the ox and ass are sent there to feed on the abundant fruit. The more obvious meaning however is that they are to plow or to tread in the seed. We shall be glad of further light on this obscure passage.
Q. 431. (1) Please say if the “Shibboleth” test, Judges 12:5,6, can be applied in type to the word in 1 Corinthians 12:3, “No man can say that Jesus is the Lord but by the Holy Ghost” (2) Is there any special thought in connection with the angel of the Lord who had appeared to Manoah and his wife (Judges 13:20), ascending in the “flame of the altar?” E. R.
A. (1) The passage in Corinthians is something more than a shibboleth. This Scripture speaks of the distinguishing of true spiritual gifts from counterfeits in a day when men were often the mouthpiece of evil spirits, and the distinguishing mark is that no wicked spirit would say that Jesus was Lord. The subject is not here conversion (See Y.B. vol. ii. p. 54. Q. 60.) (2) The flame of the altar simply means the acceptance of the sacrifice. We cannot say why the angel ascended in it. Will some correspondent help?
Q. 432. (1) Has Ezekiel’s vision of the “waters” (chapter 47.) and of the trees on the bank of the river (v. 12) any reference to Revelation 22:1, 2? (2) Please explain “When he will return from the wedding.” Luke 12:36. E. R.
A. (1) Ezekiel speaks of the earthly Zion, Revelation of the heavenly city. Many things are found in both, the one being literal the other figurative; still though there is a general likeness there is always some important difference, as here where the trees in Ezekiel are not called “trees or tree of life.” (2) Generally, it merely refers to servants waiting for a bridegroom returning from the marriage ceremony as is customary in the east, but taken as referring to the Jewish remnant it is very significant, for they will wait for the Lord who will descend to Mount Olivet after the marriage scene in heaven. See Revelation 19.
Q. 433. What is the distinction between sanctified and holy? 1 Corinthians 7:12-14; 1 Timothy 4:5; Hebrews 10:29; Hebrews 3:1. T. S.
A. Study carefully the article on “Holy, holiness” in B. S., also “Practical sanctification,” Y.B. vol. 3 p. 117. 1 Corinthians 7 is holy by birth; 1 Timothy 5 set apart for the Christian’s use, “clean” and “unclean” no longer existing,—see Acts 10; Hebrews 10:29, outward practical separation by a Jew professing Christianity; Hebrews 3, the same only not limited to what is outward. We invite further remarks on these texts.
Q. 434. (1) Kindly explain Matthew 8:22, “let the dead bury their dead.” (2) also Matthew 11:11, “He that is least in the kingdom of heaven is greater than he.” W. F.
A. The man had here volunteered to follow Christ and then wanted to put the claims of natural relationship before Him. This the Lord could not allow; He can never occupy the second place in the hearts of his followers. it must in no way be understood that Christ here undervalues the ties of nature and filial duty, but He must be first. Some think the man meant, “suffer me to bury my father” i.e., to stay at home with him until he dies. (2) The kingdom of heaven is the new dispensation that commenced with the ministry of Christ and which that of John ushered in. But though himself a great prophet, the feeblest believers now have far greater privileges and a higher place than even John, and this not in virtue of their having greater gifts or piety but because they are directly connected with the finished work of Christ, to which the saints of old only looked forward. No saint of old could repeat as his own utterance such verses as Ephesians 1:5-23.
Notes and Fragments
We have now arrived at the close of the first six months of the Bible Student, and can unitedly praise God for the blessing He has given us thus far. The Bible Class, which forms the nucleus of our subscribers, has grown to a large number of regular contributors, and we are very thankful for the numerous testimonies as to help received from the monthly Bible researches. We sincerely trust that our friends will continue to work steadily on, and if any month the subject does not appear of particular interest to them, still diligently to work it out, at any rate for the good of others. One danger in Bible search is alone to be guarded against, and that is, of mere familiarity with the letter, without acquiring acquaintance with Him of whom it all speaks. “Christ and the Scriptures” must ever go together; the written word cannot be rightly held or understood apart from the living Word. And now a word about next year, should the Lord still tarry. We have felt so greatly cramped in space, notwithstanding close printing, that we have resolved to make the magazine 40 pages of the present large size, the price being raised to two pence. We trust none of our readers will grudge the extra penny, which the publishers are obliged to charge, owing not only to the size, but the number of tables and amount of small printing, which renders it so very much more costly than the “Young Believer.” Our desire is to make the magazine more comprehensive, so as better to meet the wants of Bible students generally. The contents will be arranged under leading heads, and the new matter will include a variety of papers on Biblical History, antiquities, &c., a series of papers distinguishing the meaning of most important Greek New Testament words when rendered by the same word in English, analyzes of various books in the Old Testament (like Y. B. vol. 1), papers unfolding the spiritual meaning of the various names of Christ, and others on various subjects. Two or three pages will be devoted each month to short notes and jottings, which we invite our correspondents to send us from their Bible margins; with each note will be given the sender’s initials for future reference. The Bible Queries too, will be thrown more open for discussion, the answers given being by no means considered final, further solutions and suggestions being invited, thus ensuring, we trust, a fuller light on the questions raised. Owing to the larger amount of work that this will involve, and the fact that we shall have to go to press earlier, we shall be compelled to make the 3rd instead of the 10th the last date for questions to be answered the following month. We trust confidently to the efforts of our present subscribers to make the enlarged magazine widely known, and the publishers will be glad to send specimens of the first number for free distribution to any applicant. We earnestly ask, too, for real prayer to God that, in this responsible and arduous work, no error may be allowed to creep into the pages of this magazine, but that He will deign to make it an increased channel of blessing to others for His glory.
The Revised Version of the New Testament: Matthew 15:8-22:44
15:8. — “This people honoureth me with their lips, but their heart is far from me.” The words “draweth nigh unto me with their mouth,” are here omitted.
15:19. — “Railings” in this verse is substituted for “blasphemies.” The original word includes all injurious speaking, whereas “blasphemy” refers almost necessarily to speaking against God.
17:37. — “Jesus spake first to him.” The Authorized version has “prevented him” using the word “prevent” in its original sense of “coming before,” of which we have an example in Thessalonians iv. 15. In modern English “prevent” has -quite lost this meaning.
19:17. — “Why askest thou me concerning that which is good?” The adjective “good” being omitted in the preceding verse, it is evident we cannot read in the 17th verse “Why callest thou me good?” In Mark 10:18 we find, both in the Authorized Version and in the Revision, “Why callest thou me good?” and in the previous verse “good Master.”
19:29. —In this verse the words “or wife” are omitted by the Revisers.
20:7. —The sentence, “And whatsoever is right that shall ye receive,” is here left out.
20:16. —In this verse there is another omission, “For many be called, but few chosen.”
20:21. —The word translated “grant” in the Authorized Version, and “command” in the Revision, means literally “say.” This usage of “say” in the sense of “command” is common in the later books of the Old Testament.
20:22. —The rendering “the cup that I am about to drink,” instead of “the cup that I shall drink of” is unquestionably —more exact, and besides, draws our attention to the fact that the event referred to was close at hand. The words “and to be baptized with the baptism that I am baptized with” are —omitted by the Revisers.
21:8. — “The most part of the multitude” is no doubt a more correct translation than “a very great multitude.” We may also remember that, as we find in Luke 19:39, a part of the multitude was composed of Pharisees who wished the rest to be rebuked. The expression used by Matthew “the most part of the multitude” is therefore peculiarly appropriate, as referring to those who rejoiced.
22:43. — “In the Spirit” is here substituted for “in Spirit.” It is true that in the Greek text the definite article is not present before the word “Spirit,” but this is sometimes the case in passages where even the Authorized Version translates “in the Spirit,” as, for example, Revelation 4:2 and 17:3. In this verse in Matthew it is quite clear that the Spirit of God is meant, whereas if we read “David in spirit” the word “spirit” would refer to the spirit of David.
22:44. —The reading “till I make thine enemies thy footstool,” adopted in the Authorized Version, is a more exact rendering of the Hebrew text in Psalms 110 But the best manuscripts support the reading “till I put thine enemies underneath thy feet,” both here and in Mark 12:36. In other similar passages, such as Luke 20:43, Acts 2:35, Hebrews 1:13, we should no doubt read, as in the Revised Version, “till I make thine enemies the footstool of thy feet.”
(To be continued.)
To Correspondents
13. —Many thanks for your letter. We are much encouraged to hear from many sources that the study of the subjects selected for the class has been used for blessing.
F. C. —We do not think it would be practicable to carry out your suggestion: it would require the whole of our space.
W. E. —We have put your name down in the class, but we must ask you to explain your last question a little more fully, as we do not understand it.
N. —A Revision of the Old Testament is being proceeded with, but no date is yet fixed for its publication.
W. J. H. —The division allotted should at least be searched through, but any member of the Class is quite at liberty to take up more than one division.
F. E. le. P. —Your first question is not clear enough.
E. R. —Asking questions is not limited to members of the Class.
Communications received from J. G. S. Y; T. S., and others. As will be seen from the notice given earlier, we hope next month to be air, to devote more space to the papers received from various correspondents.
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