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, 2019And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. (John 19:19‑20); Luke 23:3838And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. (Luke 23:38); Matthew 27:3737And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. (Matthew 27:37); Mark 15:2626And the superscription of his accusation was written over, THE KING OF THE JEWS. (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, 1311And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. (Genesis 31:11)
13I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. (Genesis 31:13) the same vision, or does v. 13 refer to v. 3? (2) How is Genesis 2:55And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. (Genesis 2:5), “before it grew” to be understood? (3) What is the meaning of the first clause of Genesis 3:11Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? (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 10:1616Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. (Matthew 10:16).
Q. 260. (1) What is meant by the “commandments, statutes and laws,” Genesis 26:55Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. (Genesis 26:5)? (2) What is the “desirable raiment,” 27:15? (3) Might “and God saw it was good” be omitted in Genesis 1:3131And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. (Genesis 1:31), because of Ephesians 2:33Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (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 30:2323Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, (Exodus 30:23)? (2) How far are Exodus 18:13-2713And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. 14And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 15And Moses said unto his father in law, Because the people come unto me to inquire of God: 16When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. 17And Moses' father in law said unto him, The thing that thou doest is not good. 18Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. 19Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: 20And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do. 21Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 22And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 23If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. 24So Moses hearkened to the voice of his father in law, and did all that he had said. 25And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27And Moses let his father in law depart; and he went his way into his own land. (Exodus 18:13‑27); Numbers 11:16-2916And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. 17And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. 18And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. 19Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 20But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt? 21And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 22Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? 23And the Lord said unto Moses, Is the Lord's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. 24And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. 25And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. 26But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. 27And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 28And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 29And Moses said unto him, Enviest thou for my sake? would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them! (Numbers 11:16‑29); Deuteronomy 1:9-189And I spake unto you at that time, saying, I am not able to bear you myself alone: 10The Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 11(The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!) 12How can I myself alone bear your cumbrance, and your burden, and your strife? 13Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. 18And I commanded you at that time all the things which ye should do. (Deuteronomy 1:9‑18) connected? (3) Why has the high priest’s sin no promise of expiation or forgiveness? Leviticus 4:7, 26, 31, 357And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (Leviticus 4:7)
26And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. (Leviticus 4:26)
31And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savor unto the Lord; and the priest shall make an atonement for him, and it shall be forgiven him. (Leviticus 4:31)
35And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the Lord: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. (Leviticus 4:35)? 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 18:13-2713And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. 14And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 15And Moses said unto his father in law, Because the people come unto me to inquire of God: 16When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. 17And Moses' father in law said unto him, The thing that thou doest is not good. 18Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. 19Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: 20And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do. 21Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 22And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 23If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. 24So Moses hearkened to the voice of his father in law, and did all that he had said. 25And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27And Moses let his father in law depart; and he went his way into his own land. (Exodus 18:13‑27) and Deuteronomy 1:9-159And I spake unto you at that time, saying, I am not able to bear you myself alone: 10The Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 11(The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!) 12How can I myself alone bear your cumbrance, and your burden, and your strife? 13Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. (Deuteronomy 1:9‑15) refer to the same occurrence, Numbers 11:16-2916And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. 17And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. 18And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. 19Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 20But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt? 21And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 22Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? 23And the Lord said unto Moses, Is the Lord's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. 24And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. 25And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. 26But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. 27And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 28And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 29And Moses said unto him, Enviest thou for my sake? would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them! (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.
A. (1) Aaron excused himself on account of his grief (Hosea 9:44They shall not offer wine offerings to the Lord, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the Lord. (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.
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 19:2525Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25)).
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.
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.
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.
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.
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, 137Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. (Romans 9:7)
13As it is written, Jacob have I loved, but Esau have I hated. (Romans 9:13); 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 6:66And it repented the Lord that he had made man on the earth, and it grieved him at his heart. (Genesis 6:6) and compare for a type of sorrow even when in the glory, Joseph and his brethren in Genesis 1. 17.
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 1:1010Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (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.
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 102:2424I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. (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 5:66Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (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.
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.
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, 4342He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. (Matthew 27:42‑43), and Hebrews 2:14, 1514Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15And deliver them who through fear of death were all their lifetime subject to bondage. (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.
A. Yes.
Q. 282. Does the “Spirit of the Lord” (Judges 3 to,) mean the Holy Ghost? J. T. T.
A. Yes.
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.
A. These are very precious passages: somewhat, though not altogether, similar to the truth in John 13. They are quotations from Proverbs 10:1212Hatred stirreth up strifes: but love covereth all sins. (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 53:1212Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:12)? (2) Did Moses write the commandments on the second tables? (See Exodus 34:1, 27, 281And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. (Exodus 34:1)
27And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. 28And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. (Exodus 34:27‑28); Deuteronomy 10:2, 42And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. (Deuteronomy 10:2)
4And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me. (Deuteronomy 10:4).) 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.
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.
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 5:2525And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. (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.