Notice. All queries on Biblical subjects received up to the 3rd of each month, are inserted here in the following month. Wherever possible, answers are given which however must by no means be considered final, as discussion and further replies to the queries are invited, and the latter will be inserted (with the correspondent’s initials attached) whenever helpful, it being however distinctly understood that the Editor holds himself responsible for no replies to which initials are attached. Any questions on practical Christian life and conduct must be addressed to the, Editor of the Young Believer (at the same address) and will be answered. in the pages of that magazine under the head of “Practical Queries.”
Q. 33. In a Bible Almanac for 1881, I see that “the Rose of Sharon” is the Church, in Q. 376 it is said to be Christ, which is right? E. B.
A. As rendered in our English version the “ rose of Sharon “ and the “ lily of the valley “ appear doubtless to refer to the same person. But we believe the construction favors the thought expressed before that the “rose” refers to Christ, and the “lily,” connected with the next verse, to His Bride. We have received a further communication on this verse which we hope to insert next month.
A. This passage speaks of salvation as future, as also Romans 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11).; 1 Thessalonians 5:8,98But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. 9For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, (1 Thessalonians 5:8‑9); 2 Thessalonians 2:1313But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: (2 Thessalonians 2:13); 2 Timothy 2:1010Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. (2 Timothy 2:10); Hebrews 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28); and both the epistles of Peter (excepting 1 Peter 1:99Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:9), where soul salvation is a present reality), God works in me, what I work out with fear (godly fear) and trembling, and the one that most fears to grieve God is the one who most fully knows His unchanging love. It were well if this godly fear and trembling were more felt amongst us; not the fear of being lost, which cannot exist in the heart that rests in God’s word, but the fear of sinning against such infinite grace and perfect love.
A. This seems a still more earnest expression than 43:15, and is a call to God to manifest Himself in all His power on behalf of His people, to be fulfilled doubtless when Messiah stands once again on Mount Olivet. Observe verse 4, which is often quoted instead of 1 Corinthians 2:9,109But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 2:9‑10), the former sheaving that to the Jews the glorious blessings of the future were not revealed, the latter stating that to the Christian by the Spirit they are.
Q. 36. Please explain briefly (1) Revelation 12 also (2) Zechariah 5:7-117And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. 8And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. 9Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 10Then said I to the angel that talked with me, Whither do these bear the ephah? 11And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. (Zechariah 5:7‑11). J. R. R.
A. (1) In Revelation 12 we get symbolically the Jewish people—Christ born of the seed of David— the power of Satan (Herod, &c.) arrayed against Him, and deliverance effected by God in taking up the man-child to His throne. The Jewish remnant (ver. 6) flee into the wilderness, the cause of their flight being accounted for (ver. 7-13) by the casting down of Satan to the earth, and are persecuted for 3 1/2 years, being the half of Daniel’s last week. (2) By some this is thought to mean that the spirit of idolatry that originally came from Shinar is here seen to be shut up and rapidly transported by Divine power out of Judaea back to its native place in Babylon, no more to corrupt Israel.
Q. 37. In Exodus 7, it says Moses was fourscore, and Aaron fourscore and three. But we find Aaron died at Mount Hor at the age of 123 (Numbers 33:3939And Aaron was an hundred and twenty and three years old when he died in mount Hor. (Numbers 33:39)), was this the same year that Moses died, for he died at the age of 120? A. D. J.
A. Aaron did not die till the forty years wandering were almost over, and we see no reason to doubt that within the same twelve months Moses died also.
A. Verse 2 teaches unselfishness and care for others, according to the word and example of Christ, whereas verse 5 shows that each one must bear the weight of his own personal responsibility to God for all his work and actions (of course as a Christian). The word burden is not the same in the two verses. The former meaning what is heavy and presses down, the other simply a freight or a full load.
A. Aaron as priest was the only one who by intercession could stand between the living and the dead, and the incense, fragrant in type with Christ, stayed God’s righteous judgments on His rebellious people. The very priesthood that Korah had despised was the only means of saving the people. So now it is only by the exercise of Christ’s priesthood that a people full of sins and failures are brought through the wilderness. Observe no fresh sacrifice is offered, no blood shed. The action is purely priestly intercession, though based doubtless on the blood ever sprinkled within the veil.
A. Verse 14 is general, and merely states the fact generally that all the dead (whom the Thessalonians appeared to have given up all hope of ever seeing again) would be brought with Christ at His public appearing from heaven. From verse 15 we get the special word of the Lord to tell us that this is brought about by their being previously caught up to heaven when the Lord descends into the air to meet them. “ Brought,” in Hebrews 13:2020Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, (Hebrews 13:20) is a different word, and is “brought back again” from the dead, not from heaven.
Q. 41. Please explain (1) Luke 13:20, 2120And again he said, Whereunto shall I liken the kingdom of God? 21It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. (Luke 13:20‑21), and (2) 2 Chronicles 21:1212And there came a writing to him from Elijah the prophet, saying, Thus saith the Lord God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, (2 Chronicles 21:12). E. S. M.
A. (1) We must bear in mind that “leaven” is everywhere a type of a hidden evil principle. Therefore just as three measures of meal (originally pure flour) get everywhere pervaded by the working of a small quantity of leaven, so that which was originally set up in purity has become pervaded everywhere with mere empty profession, and contains every sort of corruption. That which bears the name of Christ, “Christendom,” is now everywhere pervaded with evil. (2) Please say what is your difficulty here.
A. Those is verse 9 may be true believers, for “these things” that they lack do not include faith, but seven graces which were to be added to faith; and it is faith that saves, not these graces though they are the blessed fruits of the new life. A Christian who lacks these though saved, has no insight into Divine things, has not grown in grace or the knowledge of the Lord, and moreover is in great danger of slipping into the world and forgetting the practical purity and separation that become the Christian path.
A. Our English version reads in the Margin “for a little time,” the R. V. simply “for a little.” (which indeed is all the Greek warrants.) The passage may either be taken as contrasting “ a little time” with the “ life that now is and that which is to come” or as you suggest “small things” with all things” The great point is to see that it is said to profit for a little, not to be of little profit.
A. The passage all through is addressed to those who “are in Christ Jesus,” and does not therefore raise the question as to the scope of Christ’s death. That is answered elsewhere.
Q. 45. Why is blood named first in John 19:3434But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. (John 19:34), and water first in 1 John 5:6-86This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. (1 John 5:6‑8)? Does water here refer to cleansing by the Word? Z.
A. In the Gospel “the blood” is mentioned first by the Apostle, because it is God’s side of the atonement, and answers His claims on man as a sinner. In the Epistle, water is uniformly named first because it is a question of our walk as Christians, and water is the symbol of the cleansing action of the Word by which and the Spirit, we are born again (John 3).
A. A covenant of salt throughout the East is synonymous with an inviolable pledge. It is also symbolical of fidelity and friendship. Hence during the Indian mutiny there were great complaints by the natives against the men who had eaten our salt and then turned against us.
A. This substance or body of all the shadows of Jewish ritual is Christ Himself. Why then turn round and forsake the substance for the shadow, as all do who leave a living Redeemer to find satisfaction in rites and ceremonies?
Q. 48. What is the typical meaning of cedar wood? Z.
A. Cedar wood means the highest and greatest thing in nature, and the hyssop the lowest and most despised.
A. Not merely with melody of voice which man can hear and appreciate, but with the grace of Christ in the heart which God alone can see and love. No singing is beautiful to God that lacks this; while the feeblest song, though with a broken voice, that is the fruit of His love and grace in the heart, is sweet to His ear.
A. The “enmity” is the hatred of Jew to Gentile, which was greater in bitterness and intensity than is generally thought This enmity was the result of holding in a carnal way the law of commandments contained in those ordinances that formed the barrier between them. Exalted by spiritual pride, that fatal vice, they looked down with supreme contempt on those Gentiles who were “ without the law.”
A. The “hidden man” is here in direct contrast to the “outward man” (or woman). The beauty of the Christian was not to consist in gold, silver, or costly array, which moth can corrupt and thief steal, but in the incorruptible ornament and priceless jewel of a meek and quiet spirit, springing from the new nature which God has implanted Q. 52. How is the seeming evasion in 1 Samuel 16:1, 51And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. (1 Samuel 16:1)
5And he said, Peaceably: I am come to sacrifice unto the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. (1 Samuel 16:5), to be understood? (2) When were Israelites first called Jews? W. J. H.
A. Samuel was told to go and sacrifice at Bethlehem, and God would then show him further what to do. On account of Samuel’s want of faith God allowed him to do this without disclosing his ultimate design. It is often the mark of a fool, rather than of a truthful man to utter all one’s mind. The sacrifice was a natural mission for Samuel in the absence of the regular priesthood. (2) In 2 Kings 16:66At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. (2 Kings 16:6), the next place is in Chapter 18:26.
A. We are not told. Probably they lived on earth. We shall be glad to hear more about them. See also Q. 271. vol. 1, p. 40.
A. It was fulfilled in eight days when three of those standing there saw in striking figure the Son of Man in His glory in the immediate presence of God the Father whose voice came out of the bright cloud; the heavenly saints being represented by Moses and Elijah, the earthly by the three disciples.
Q. 55. Under what circumstance was 1 Corinthians written? F. E. L. P.
A. The epistle was written towards the close of Paul’s three years’ visit to Ephesus, (Acts 19:10-20:3110And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11And God wrought special miracles by the hands of Paul: 12So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 13Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18And many that believed came, and confessed, and showed their deeds. 19Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20So mightily grew the word of God and prevailed. 21After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23And the same time there arose no small stir about that way. 24For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; 25Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30And when Paul would have entered in unto the people, the disciples suffered him not. 31And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 33And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. 40For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41And when he had thus spoken, he dismissed the assembly. 1And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5These going before tarried for us at Troas. 6And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. 7And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8And there were many lights in the upper chamber, where they were gathered together. 9And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12And they brought the young man alive, and were not a little comforted. 13And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14And when he met with us at Assos, we took him in, and came to Mitylene. 15And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. 17And from Miletus he sent to Ephesus, and called the elders of the church. 18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publickly, and from house to house, 21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26Wherefore I take you to record this day, that I am pure from the blood of all men. 27For I have not shunned to declare unto you all the counsel of God. 28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 19:10‑20:31).) See 1 Corinthians 16:88But I will tarry at Ephesus until Pentecost. (1 Corinthians 16:8). The apostle had intended to visit the Corinthians on his way into Macedonia and them on returning to pay them a second visit. The dreadful state of the church prevented this and occasioned a letter instead. The subject of this letter is based, 1St, on information received from some of Chloe’s household (1, 2.) of grave divisions; 2nd, on information he had received of a dreadful case of immorality, and also of great irregularities at the Lord’s supper and elsewhere; and 3rd, this letter was also in answer to many special inquiries addressed to Paul from Corinth as to Christian practice, &c. There was a great deal of philosophy at Corinth (though Athens was its seat); but it was mainly the eastern center of polished immorality and worldly luxury of every description.
Q. 55. Did John the Baptist wholly, or only partly fulfill Malachi 3, 4, or is part of this yet future?
A. Matthew 11:1414And if ye will receive it, this is Elias, which was for to come. (Matthew 11:14), says, “ If ye will receive it, this is Elias, which was for to come,” referring to Malachi 4:5,65Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: 6And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Malachi 4:5‑6): as a matter of fact they did not receive it, and hence put off (humanly speaking) the fulfillment of Malachi for 2000 years. Jerusalem did not know the time of her visitation and her house is still left desolate, and Malachi will yet be fulfilled. (Compare Revelation 11:3, 63And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3)
6These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. (Revelation 11:6), &c.) The coming of the Baptist therefore was only a partial fulfillment of this prophecy.
Q. 57. How can we read these verses together, John 6:37-4437All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38For I came down from heaven, not to do mine own will, but the will of him that sent me. 39And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43Jesus therefore answered and said unto them, Murmur not among yourselves. 44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6:37‑44), and Chapter 5:40?
A. Refer to Q. 15. As has been well said, “It is impossible to reflect closely and not to see that to our human reason moral incapacity seems to disprove moral responsibility. At this issue our reasoning must arrive, and human reason has nothing to reply. When Paul himself had brought the argument to this point he did not argue, but only said, “Nay, but O man! who art thou that repliest against God?” Much time would be saved if we at once accepted the fact that sovereignty and responsibility each pressed home, seem to our finite reasons, darkened by the fall, mutually to exclude each other. It would be well if we did net defer to do that which is required of us, namely, to believe the Scriptures, till we can do what is not required of us, namely, to reconcile sovereignty and responsibility. But against this our pride of intellect revolts, and so makes void half of Scripture. Because we find John 6:3737All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. (John 6:37) written, we deprive of all its meaning the tender remonstrance of John 5:4040And ye will not come to me, that ye might have life. (John 5:40). Yet why should man argue when God has spoken. He has declared both these things; and though difficult in the abstract, they have never presented any practical difficulty to an honest seeker. Every conscience testifies of their truth; every man born again of the Spirit knows he did not, and could not have done it for himself; and every man that continues in sin knows he does it willfully, and of his own ungodly preference: and both these truths will be testified to in heaven and hell to all eternity.” Chapter 6:44 has special reference to the human form Jesus took, which was so lowly that none untaught of the Spirit could recognize in Him the Son of God.
A. All predestinated are called, and the call is effectual, but the Gospel call is not limited to such, on the contrary it is world-wide on the basis of “Whosoever will” and hence all are responsible for rejecting it. Only those accept the call whose hearts are wrought upon by the Spirit; that is the “chosen” or “predestinated.” The question essentially is the same as Q. 57. The “call” in Matthew is in its widest sense; in Romans it only speaks of those in whom the call is effectual.
A. We believe that it refers to an especial apostolic power. We see a similar action by God in Job’s case and by Paul in 1 Corinthians 5 and we think it goes entirely beyond mere church discipline.
A. We believe it refers to prophecies by some unknown N. T. prophets which had indicated Timothy’s future position in the church of God. Hence the apostle’s commission was not merely in virtue of his own authority, but according to the prophecies of others. (2) Both were true reasons why Paul obtained mercy, the grace of God was extended to the chief of sinners on account of his ignorance, but not only so, but also that the purpose of God might be fulfilled in showing forth in him, as the chief, (H. V.) all His longsuffering.
A. Deuteronomy refers to being put to death by the word of man, where it would be manifestly unjust to put one to death for the sins of another, however God might see fit in His providence to punish whole generations who tread in their fathers’ steps. The two passages are in no way parallel, Deuteronomy referring to man’s conduct towards his fellow man, and Exodus to God’s dealings with his creatures according to His infinite wisdom and perfect justice.