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.