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 Tim. 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 Matt. 10:23. (2) Is there any connection between the shoes that Moses (Ex. 3:5) and Joshua (Josh. 5:15) were told to put off, and the shoes of Eph. 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," (Matt. 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 Eph. 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 Rev. 20:14 (a result of Christ's work). The second line reminds us of 2 Cor. 5:21; Heb. 2:14; and Rom. 6 The other lines recall 2 Tim. 1:10, " Who hath abolished death," and 1 Cor. 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, (Rev. ver.) also "all who were baptized into Jesus Christ, were baptized into His death," (Rom. 6:3) and " as many of you as were baptized into Christ did put on Christ?" (Gal. 3:27.) Is it possible to be baptized "into" Jesus Christ apart from 1 Cor. 12:12, 13? Peter baptizes "unto remission of sins," others, "into Christ;" why the distinction? Ought not the word "all" (Rom. 6:3; Rev. ver.) to be "as many" as in Gal. 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 (Heb. 3:14). 1 Cor. 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" (Rom. 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 Rom. 8:16, 17, 21 (Rev. ver.), and sons in Rom. 8:14, 19, and Gal. 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 Rom. 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 Rev. 4:6 typify? E. S. M.
A. For a full answer to this refer to Biblical Words and Phrases in Y. B. vol. ii. p. 68, " The four beasts," and p. 159, " Cherubim," also Q. 109, Y. B. vol. ii. p. 193.
Q. 297. Is Num. 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 Rom. 15:16, Paul refers to v. 21 of this Chapter.
Q. 298. (1) Were there literally nine temptations before Num. 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 Deut. 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 Cor. 10:11). (2) Only generally, as typical of the power of the enemy. They were Amorites, and as such were to be destroyed. (Gen. 15:21). (3) The whole law of the Lord. (See Exodus, Leviticus and Numbers). This book (Deut.) 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 Num. 27:12, and Pisgah in Deut. 3:27. (2) Does Deut. 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" (Josh. 4:9; Judg. 6:24; 1 Kings 8:8) any reference to the last days? (2) What is meant by the company of two armies or Mahanaim? (S. of Sol. 6:13; Gen. 32:2). (3) Is Satan, or more directly the Assyrian, meant by the mighty and terrible one, Isa. 49:25? Zurich.
A. These expressions refer to the time the book was written. (2) Mahanaim means " two hosts," (Gen. 32:2, 7) and was a famous city in Israel, being at one time David's only refuge. (2 Sam. 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 Isa. 39:8, " For there shall be." The Elberfeld German version has " if." Does it not seem selfish? (2) Does Isa. 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?" (Isa. 53:3.) Zurich.
A. Avoided and disregarded Him; did not own or recognize Him.
Q. 303. In Ex. 16:31 The manna is said to have tasted like wafers made with honey; in Num. 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? (Ex. 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 Josh. 14:15, that there should have been no rest till all the land was conquered? Does it not say in Josh. 22:4, "God gave them rest?" C. E. S
A. Josh. 14:15 merely states an historical fact which xviii. 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 Phil. 3 r i, "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 Sam. 24:9 and 1 Chron. 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. (Gen. 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. i. 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. (Ezek. 45:21,5.) Pentecost never will.
Q. 310. (1) Into what is it we are said to be grafted in Rom. 11:17-20? (2) Does the word "angels" in Rev. 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. (Rom. 4) The whole is connected with outward position and profession on the earth. (2) Possibly the leading person. (See " Y. B.," vol. ii., p. 192, Q. 105).
Q. 311. (1) Please explain fully Heb. 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 Cor. 5:10? C. M. B.
A. Does this not clearly refer to Num. 18:8, with which compare 1 Cor. 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 Cor. 5:10 is a general passage and does not touch the question, but is explained by Rev. 22:12; 1 Cor. 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 Rev. 14:2 figurative or literal? (2) 2 Cor. 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 Cor. 15:5 that Christ was seen of the twelve when there were only eleven at that time. (2) Does 1 Cor. 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 Tim. 2:12) but to her own sex. 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 Matt. 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, Dan. 2:34) will be ground to powder.
Q. 316. Please explain Matt. 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. ii. p. 74. Ver. 22 is understood to refer to the last half of the last or seventieth week of Daniel's prophecy (Dan. 9:27) which is divided in two by the setting up of the image of the beast. (Rev. 13) Each half consists of 31 years, or, as is said of the first half, (Rev. 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; Matt. 13:55.) A. H. B.
A. See "Y. B.," vol. i., 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. (Gal. 1:19.) He was probably the author of the Epistle that bears his name.
Q. 318. (1) Will the Antichrist of Rev. 13:1-8 be instrumental in, or present at, the taking of Jerusalem mentioned in Zech. 14:2; Luke 21:24 and Jer. 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? (Matt. 24:15-22). (3) Is the desolation there spoken of synchronal with the period referred to in Rev. 12:14? (4) Will the king of the north of Dan. 11 have any hand in the sacking of Jerusalem in Zech. 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 Jer. 19:7-9, but in Zech. 14:2. (2) That partial capture takes place within the next half week of Dan. 9 after the abomination of desolation spoken of also in Matt. 24 (3) Rev. 12:14 synchronizes with the half week as a whole. (4) "The king of the north" (Dan. 11) is "the Assyrian" of Minh v., &c., who leads the nations against the Jews, and after the partially successful siege of Jerusalem already noticed. (Isa. 28) He comes up a second time to complete his work and falls by Divine judgment as in Zech. 14:3, 4; Isa. 29; 30, &c.