Answers to Correspondents: John 16:23; Unity in John and Eph.; Resurrection of the Saints in MAT 27; Ephah of Flour; Incense Kindled

Narrator: Chris Genthree
{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{tcl39}tcl38}tcl37}tcl36}tcl35}tcl34}tcl33}tcl32}tcl31}tcl30}tcl29}tcl28}tcl27}tcl26}tcl25}tcl24}tcl23}tcl22}tcl21}tcl20}tcl19}tcl18}tcl17}tcl16}tcl15}tcl14}tcl13}tcl12}tcl11}tcl10}tcl9}tcl8}tcl7}tcl6}tcl5}tcl4}tcl1}; JOH 17; LEV 5:11  •  4 min. read  •  grade level: 8
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12. Q.-Will you please explain the passage (John 16:2323And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. (John 16:23)), "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he shall give it to you."To what time does "that day" refer? M. G. P., Boston.
A.-To the present time. The meaning is that which the Lord further explains in verse 26, that they would not have to come to Him with requests, as if the Father were inaccessible to them, and they needed Him to go to Him for them; but they would be able to go directly to the Father in His name-in the consciousness of the new and blessed place of acceptance in Himself, which by the Spirit they would have. It must be remembered that this is a question of approach to God as such: not a denial of the fitness of addressing the Lord also in prayer in due time and place, still less of worshipping Him, which, as the Lamb, all heaven does. F. W. G.
13. Q.-What is the difference between the unity spoken of in John 17, and that of Eph. 4? Was not the Lord's prayer for practical unity to be manifested here? H. S., Pella.
A.-In the Gospel of John it is always the family of God that is looked at, whereas, in Ephesians it is rather the church. In John 17 unity is spoken of in three ways: 1. In verse 11, respecting those the Lord was leaving in the world, already His; 2. The same thing as to all those who should believe afterward through their word. In both these cases it is one springing from a common life and nature, as the Son's with the Father, and indeed partakers of divine life-children of God. This, of course, is practical unity, and its manifestation here is what is contemplated in "that the world may believe that thou hast sent me." The third unity, however, alone is "perfecting unto one," in glory.
In Eph. 4 seven unities are spoken of, connected with three circles, successively widening. The inner circle is that of the church: "One body, one spirit, one hope of your calling." The next, that of the kingdom: "one Lord, one faith"-that is, one creed, as we say-"one baptism" (water baptism, of course, as always where there is no addition to distinguish from this). The outermost circle is that of creation: "One God and Father of all, who is above all, and through all, and in us all."
The unity of the Spirit, which we are bidden to endeavor to keep here is easily realized as to its meaning when we consider that the body without the Spirit is dead; the real practical unity of the body is in that which knits all the members into a living organic whole, giving each its place of service and relationship to the rest for the common welfare, and above all to the governing Head. F. W. G.
14. Q.-In what way was the resurrection of those saints in Matt. 27:52,53,52And the graves were opened; and many bodies of the saints which slept arose, 53And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. (Matthew 27:52‑53) connected with the purpose of God or the testimony of Christ; and did they die again, or what-if you have light on it? W. W. F.
A.-The resurrection of the saints in question is the testimony of the authority of death annulled for those that are Christ's. The portion of man naturally is death and judgment, this the Lord had taken in body and soul; in body, by dying; in soul, by those sufferings as forsaken of God, which gave that death of His its true character and power. (See Heb. 13:11,1211For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13:11‑12).) The double testimony is given then at His death: 1. By the rent veil, to the face of God no more hidden for those who come to Him; 2. By the resurrection to death in its power and title gone.
I do not apprehend that these risen ones died again: 1. Because it is evident by the language that they did not, as Lazarus, return to a life on earth at all; 2. Because their waiting for the Lord's resurrection seems to bespeak them of that company of which He risen is the firstfruits; Because their death once more would seem to destroy the completeness of their testimony to death being annulled. F. W. G.
15. Q.-Why is an ephah of fine flour allowed as a sin-offering (Lev. 5:1111But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. (Leviticus 5:11)), being without blood? E. M.
A.-As a concession to man's poverty, not as a proper expression of what was really needed. So, if Christ is trusted as a Savior, God, who knows the truth and value of what He has done, can accept this faith in Him, spite of much misapprehension as to the real character of His work. But it must be poverty that is in question, not rejection, but ignorance merely of that blessed work.
F. W. G.
16. Q.-Can you throw any light upon how the incense was kindled at the first institution of the tabernacle? A. B.