All Queries received before the 10th, will be answered, if possible, on the 1St of the following month, i.e., in three weeks.
Q. 353. Why were the Israelites not to eat fat (Lev. 3:17) while in Neh. 8:10, we read "Eat the fat"? E. S. M.
A. The Israelites were not to eat fat, "the inward excellence or perfection" of the animal, nor the blood "the life," because both belonged to God. The passage in Nehemiah is probably figurative, as "the fat of the land" means the best part, just as "the sweet" would not mean what had a sweet taste, but what was pleasant.
Q. 354. In Num. 11:8, ought not the people to have been satisfied with the Manna without baking, and is not fresh oil nauseous, and does it not mean, not being satisfied with Christ alone? M. S.
A. We can hardly accept this interpretation, seeing that the children of Israel baked it when it was first given (Ex. 16:23.) in accordance with the Lord's word. Fresh oil would by no means be considered nauseous in the East, where it is an accompaniment of most dishes. It would rather signify a rich taste. See Q. 303, B. S. p. 66.
Q. 355. Does Matt. 25 refer to the present time, or to the Jews, and to take place after the Church is taken away? M. S.
A. The parable of the Ten Virgins refers to Christ's coming, for which we wait, and the companion parable of the Talents, shews our work during His absence, the two thus giving both sides of the Christian's position down here. The latter part of the chapter is the judgment by Christ of the living nations on earth just before the Millennium and at his public appearing. The Jews come in as "my brethren" (v. 40.) See " Notes for Young Bible Students." Y. B. vol 2, p. 74.
Q. 356. (1) In what sense is God the Savior of those who do not believe? 1 Tim. 4:10. (2) What would be the "Evil spirit from God" which came upon Saul? Would it be a form of suffering or illness? (3) How can one man deliver another over to Satan? what does this mean? 1 Tim. 1:20. S. B.
A. (1) In the sense of being their preserver, referring to temporal mercies. (2) Probably some foam of possession. (3) Compare 1 Cor. 5:5, where it is connected with putting away from the communion of saints. Probably from the addition " and my spirit" this " delivering " goes beyond mere discipline and refers to a special apostolic power. Compare the history of Peter and Simon (Acts 8). The object was the destruction of the flesh, not of the spirit.
Q. 357. Did the Israelites after leaving Egypt still adhere to the instructions given them to select the lamb for the Passover four days before it was to be killed? F. P.
A. We have no reason to doubt it, for unfortunately they were far more punctilious about the ceremonial than the moral law.
Q. 358. (1) Matt. 10:10, says the disciples were not to provide scrip, or staves, but Mark 6:8 on the same occasion commands them to take " a staff only." Please explain. (2) Also, where was Jesus from the time He sent the disciples out till they returned ( ver. 30.)
A. (1) The explanation of the difference generally given is that in Matthew, weapons of offense are meant, in Mark, a stick for walking, but we fear that this is not quite satisfactory. We shall be glad to get a better explanation. (2) Do we not get the answer to this in Matt. 11:1 " And it came to pass when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities."
Q. 359. Ought the word "Lord" to be Jehovah in Matt. 1:20, 22, 24; 2:13, 15, 19; 3:3; 4:7, 10; 5:33. E. B.
A. All these passages mean Jehovah, being either quotations from the old Testament or else distinguished by having no article "the" prefixed, being literally "the angel of Jehovah" etc.
Q. 360. Please explain clearly about the punishment of the heathen (Hindoos, Brahmins, etc.) who have never heard the gospel? C. S. B.
A. We quote as follows from a well-known work. " The Gentiles will be judged according to the light of nature and of conscience neglected and resisted. St Paul's sermon in Athens is no less clear as regards the condition of the heathen. As he said at Lystra ( Acts 14:8-18.) they were not left without a witness, in that God did good and gave rain and fruitful seasons, filling their hearts with food and gladness. By such things, he declares again in another place, (Rom. 1:20) God's eternal power and Godhead are clearly seen, so that they are without excuse, and so here (Acts 17:22-31.) God left the heathen to themselves, not that they should forget Him, but that they should seek Him, even though it were in utter darkness, so that they should need to grope for Him "to feel after Dim and find Him " and though there was ignorance of God, He could w ink at the ignorance and give blessing notwithstanding, for " He is a rewarder of diligent seekers. If it be asked, whether any have, in fact, been saved thus, I turn from the question, though I have no doubt as to the answer, (See Acts 10:34, 35) In addition we may add that in Hell there are differences of punishment of which we have no conception. These are indicated by the fact that it is the one who knew his Lord's will and did it not, for whom the outer darkness is reserved.
Q. 361. Kindly say "who are the sheep who did not go astray, (Matt. 18:13.) C. M. B.
A. The Pharisees who "need no repentance," who said " we see," and therefore their sin remained, (John 9:41). Observe these are never brought "home rejoicing," but are left in their fold in the wilderness.
Q. 362. What is the state after death of the heathen, of all who have had no opportunity to hear the gospel. Is there any Scripture to spew that an offer of salvation can be made in another life? S. B.
A. See answer to query above. Their present abode is in Hades, where they await the last judgment which will not be merely a casting of the wicked into hell, but a deliberate judgment of each unregenerate man according to his work and light. Then will be shown that "the judge of all the earth" knows how to "do right." 1 Peter 3 is the only Scripture that is supposed to give color to the views you allude to. In refutation of this see Q. 93, Y. B. vol. ii., p. 140, and Q. 117, same vol, p. 196.
Q. 363. What is meant by the expression "He feedeth among the lilies?" Song of Sol. 2:16. S. B.
A. In Song of Sol. 2:2, we find His Bride compared by Christ to a lily, and while the expression you refer to may be taken generally, as expressive of satisfaction and rest, the word " lilies" may convey the deeper meaning of the pleasure Christ takes in being among His people. Compare, walking in the midst of the golden candlesticks, Rev. 1.
Q. 364. Please explain Hag. 1:4. E. M. T.
A. Does not verse 2 explain it? "Ceiled" means "roofed." Please say what is the difficulty.
Q. 365. Please explain the first part of Hab. 3:3. H. L. N.
A. Paran is Sinai, and refers to God's glorious appearance to his people there. Teman is the name given to the region extending from the South of Palestine. The Prophet here refers to God's manifestations of His glory at various times after Sinai.
Q. 366. Please explain the Lord's words "Touch me not" in John 20:17, when they "held Him by the feet and worshipped Him," in Matt. 28:9.
A. Both are in beautiful harmony with the character of the Gospel. In John the " Son of God " says " Touch me not " to Mal y, who was to know Him henceforth by faith, (John 14:1.) not by sight or sense. Mary is here a type of Christ's heavenly brethren. His earthly brethren (represented by these women,) will surround the "King of Israel" at His return, and to them He will be known by sight and sense, not, as now to us, by faith. (See John 20:29.)
Q. 367. (1) Please explain why leaven was to be excluded from all offerings but that of Lev. 7:13. (2) Please explain Matt. 26:29. K.
A. (1) Leaven throughout Scripture is a type of what is evil, never of what is good,-of hidden " malice and wickedness." Leaven was not to be burned before the Lord; the offering of Lev. 7:13, was not burned by fire (See Lev. 2:11.) and the offering of it there shows that though we are not in the flesh, it is still in us. (2) Christ here is the true Nazarite, and is separate from all earthly joys (of which wine is here the type) until the kingdom. Observe this occurs characteristically in Matthew, where He is the " King of Israel."
Q. 368. (1) Please say how the 14 generations in Matt. 1 are calculated, the same plan does not seem to have been followed in each of the three cases. (2) Please explain the difference between Spirit and Soul in 1 Thess. 5:23. A. A. R.
A. (1) In verse 8 the three Kings " Ahaziah, Joash, and Amaziah" are left out (1 Chron. 3:11.) being Athaliah's children to the third generation. About seven generations have been omitted in the last fourteen. It was a common practice in Jewish genealogies to arrange these in periods with the same number in each, thus in the writings a Philo the genealogy from Adam to Moses is arranged in two tens and a seven by the repetition of Abram, while in a Samaritan poem the same period is arranged into two tens only by leaving out the six least important names. (2) The spirit (what we call "soul ") is the highest part of man, wherein he differs from a beast and the "soul" is the animal life wherein he resembles one. See Y. B. vol iii., p. 140, Q. 211.
Q. 369. (1) Is there any difference in words, sayings, and word (John 14:23, 24,) also in "word" Rev. 3:8. "sayings" 22:7. Are all the same, and do they mean the written word? (2) Does Rev. 22:7, "this book" strictly apply to Rev. only and is Rev. 3:8 more general? J. H.
A. The word in verse 23 is singular, and in verse 24 first plural then singular, but the word is the same. The plural means the positive commands of Christ, the singular rather the whole tenor of His thoughts and wishes, apart from express command as revealed to us in the Scripture by the Spirit. (2) Yes, it refers to prophecy only; in 3:8, it is Christ's word in general as explained above.
Q. 370. Kindly explain 2 Cor. 2:14-16. S. R. W.
A. The sweet savor was that of Christ's name which is spread abroad by preaching, whether the result of that preaching to man be life by receiving it, or death by rejecting it. In either case Christ is proclaimed.
Q. 371 (1) Please explain Eph. 4:26 " Be ye angry and sin not ". (2) Has the "good wine" of John 2:10 any typical meaning?
A. There is such a thing as righteous indignation, but it is not to be treasured up against a person. (2) Earthly joy at its best must fail, and the best joy in the millennium (of which this may be a figure) must all come from Christ, "good wine" thus means real joy. See Q. 367.
Q. 372. What land is often spoken of in Isa. 18:1? A. S. M.
A. Some unknown country beyond the limits of the Nile and Euphrates, that will come with light vessels to the assistance of Israel, " Shadowing" or " whirring with wings " would signify protection, of which wings are the symbol.
Q. 373. Please explain further the meaning of 1 John 5:7, 8. C. E. S.
A. You will see the R. V. rightly reads " For there are three who bear witness, the Spirit, and the water, and the blood, and these three are one. " There are three witnesses to the gift of eternal life through Christ; the spirit of God bringing home to our hearts the testimony of the value and meaning of the death of Christ (Heb. 10:15), the water that flowed from His side the word of God cleansing and regenerating, the blood of Christ atoning and expiating; by the first two we are born again (John 3:5, comp. 1 Peter 1) by the latter cleansed from our sins. (Rev. 1:5.)
Q. 374. (1) Why is David called a man after God's own heart? (2) Does the whole of John 14:12 apply to every believer, or only the latter part? C. E. S.
A. (1) Probably in contrast to Saul who was a man after the people's heart, being tall and commanding in every way, but God looketh not on the outward appearance (1 Sam. 16:7) (2) No doubt this applies specially to those to whom He spoke, and who afterward wrought the miracles in the Acts; the latter part especially applies to those who labor in the energy of Holy Ghost, which Christ sent down at. Pentecost, this is why He says, "because I go to my Father."
Q. 375. (1) Please explain 1 Peter 3:19? (2) On what Scripture is this based, "He wears our nature on the throne?" C. E. S.
A. (1) We must refer you for an answer to Y. B. vol. ii. p. 140, Q. 93, also same vol. p. 196, Q, 117. (2) We presume on the fact that our Lord has still a body though a glorified one. Like many hymns it goes a little beyond Scripture, the nearest is perhaps in the end of Heb.
Q. 376. Does Song of Sol. 2:1 refer to Christ or "my love" verse 2? A. W. G. W
A. "The rose of Sharon" refers to Christ, and it is He who speaks the latter half of the verse, supposed by some to read, "and as the lily of the valley" referring to and connected with verse 2, and thus meaning the church. Perhaps the new translation will clear it up.
Q. 377. (1) Please explain Mark 9:37. How is the "little child " to be received? (2) also 1 Cor. 7:14. A. W. G. W.
A. (1) This does not speak of children, the word "if such" refers to verse 34, and means one who is humble, and has the spirit of Christ, of which the child was the figure. Compare Matt. 18:5, 6, &c. where "such little child" all through means a believing disciple. (2) This refers to the law under which a child even of the Israelites is unclean unless circumcised, but under grace, if even one parent be a believer the child is holy by birth, that is in virtue of having one Christian parent, according to God's blessed order of "thou and thy house." The child being thus holy by birth it is to be brought up in the nurture and admonition of the Lord.
Q. 378. (1) Does the word " cleanseth" (1 John 1:7) refer to time? (2) Are the white robed multitude of Rev. 7:9-17, to live on the earth with the 144,000 sealed servants? A. W. G. W.
A. (1) It is abstract-past, present, future, or rather in the eternal present. (2) Yes, they are before the throne, not around it, and are the Gentile inhabitants of the millennial earth, the 144,000 being the Jewish ones.
Q. 379. (1) Does the quotation in Heb. 2:6,8, refer to Christ or to man before his fall? (2) Where is verse 13 quoted from. Does the "I" refer to Christ and the "him" to the church? Enquirer.
A. (1) It refers to man as set over all by God; so far as he was a type of Christ. In this place however Adam failed, so that all is taken up and made good by the Last Adam as man. (2) Psa. 18:2, the "Him " is God, not the churches.
Q. 380. (1) What is the difference between Christ as Head of the Church and as Head of all principality and power? (2) What is Christ's yoke? (Matt. 11) Do we get it from Christ or go under it with Him? C. E. S.
A. (1) One gives His position as Christ in relation to His heavenly people the other as Son of man over the whole universe (See Psa. 2) (2) The yoke is entire submission to God's will, which Christ had manifested so perfectly in this very Chapter. Christ asks us to take it; so that it is His as given to us, but also His as having borne it. When we bear it we have the consciousness that we are walking with Him in His path.
Q. 381. (1) "A righteousness of God" (Rom. 1:17, R. V.) Is this more correct than "the righteousness"? (2) What does "endure hardness" mean 2 Tim. 2:3.
A. (1) It would be better simply " righteousness of God " there being no article in Greek and it refers to the new righteousness which is in contrast to righteousness of law. By the righteousness of God we refer rather to the whole doctrine connected with the subject. (2) R.V. says "suffer hardship." Another rendering is " Take thy share therefore in suffering; " the expression also occurs 1:8.
Q. 382. (1) When was Peter converted? (2) Was it a sacrifice for Paul to count all things but loss in Phil. 3.? (3) Please explain John 5:39, is it a command? C. E. S.
A. (1) It depends on what you mean by conversion. Peter was born again in John 1 He became wholly a follower of Christ in Luke 5 and was restored or converted after the resurrection. (2) Naturally of course it was, or the act would have had no value, but it was not felt by him to be such when be thought of Christ. (3) See Y. B. vol. 2 p. 51, Q. 58. It is a command or exhortation.
Q. 383. Please explain the "book of life" in Ex. 32:32, Phil. 4:3, Rev. 3:5, Rev. 20:12,15. "Book of the living" Psa. 69:28, " The book," Dan. 12:1, " book of life of the Lamb," Rev. 13:8, " Lamb's book of life," Rev. 21:27. A. W. G. W.
A. These expressions refer generally to the register kept in heaven of all God's people. Many may make a loud profession here which will pass away and be blotted out, while none but those whose names are inscribed above will enter heaven or escape hell (Rev. 20) Observe that the names (Rev. 13:8) are written in this book of life from the foundation of the world and that it is the book " of the Lamb slain." The expression " slain from the foundation of the world " is erroneous and misleading. This Scripture shows that it is a book of electing grace, and that the names there are the names of those who have a part in the slain Lamb.
Q. 384. Will you explain why the blood of the red heifer was burned (Num. 19:5.) whereas in Lev. it was poured out at the bottom of the altar. G. K. B.
A. In Lev. 4 the fat was burned upon the altar and all the blood poured out at the base in the sin offering, to shew the acceptance of the offering by God for the sinner, but in Numbers what is applied to the sinner is not the sacrifice but the water in which the ashes had been sprinkled, and the red heifer alone of all the offerings is burned wholly without the camp; the object being rather to bring before our souls what Christ has suffered for our sakes, than the fact of the (maple-thee of his offering by God, these ashes typically not being used for conversion, but for the restoration of one who is already a child of GA, but has become deified.
Q. 385. (1) Please explain the meaning of " helps, governments, tongues," 1 Cor. 12: 28. (2) What is the difference between 1 Cor. 12:8, and Eph. 4:11. F. E. C. P.
A. (1) The first seems general usefulness, the second the gift of rule, the third and last, that which the Corinthians unwisely set first (see ch. 14.) is speaking in different languages by miraculous power. (2) Those in Corinthians included miraculous signs to those outside, as well as for edification, hence the former have now ceased, those in Ephesians are all connected with the building up of the Church, and in a general way continue "till we all come," &c. Observe the apostles are not specially the twelve, being expressly given from Christ in glory after His resurrection, and though no apostles exist now, the gift of going about founding and establishing fresh assemblies of Christians still remains.
Q. 386. Would you kindly explain 1 Cor. 7:6, " But I speak this by permission, not of commandment." Does it mean that the whole of the Bible is not inspired. F. I. F.
A. This very exception proves that Paul regarded his writings as a rule as of Divine authority according to 1 Cor. 14:37. These express exceptions however were not divine commands, but the result of his own Christian experience, they are written however and recorded for our instruction by the guidance of the Holy Ghost.
Q. 387. How is it Christ says in John 20:22, " Receive ye the Holy Ghost," and yet in Acts 1:8 speaks of the coming of the Spirit as future? F. I. F.
A. In the former case it is Gen. 2:7 over again, only it is the full impartation of resurrection life in the new creation, instead of natural life in the old. Observe the article is wanting here. It is " Receive Holy Spirit " that is the spirit as life. In Acts 2 we get the fulfillment of Acts 1:8 which is the Spirit as a person coming down from heaven to dwell in Christians and to be with them till the Church is taken up. You will find the Spirit as life in Rom. 8:9, 10, which is the same as John 20 and as a distinct person bearing witness with our spirits in v. 16, same aspect as in Acts 2
Q. 389. (1) In what way will the Lord bear Israel's iniquities, Isa. 53:11? (2) Who is the angel, Eccl. 5:6? (3) Does "veiled in those that are lost" refer to unbelievers? Zurich.
A. He has borne their iniquities, only according to Lev. 16 they do not know it till the Priest (Christ) comes out (ver. 17, 18) from God's presence where he has sprinkled the blood. This will be when Christ comes forth before the millennium to Israel and then they will know for the first time the value of Christ's work on Calvary. We know it by faith now, for Christ has sent the Spirit down into our hearts for this purpose (Heb. 10) but a veil is still on their hearts as a nation. (2) We have no clear light as to this verse. Perhaps some correspondent will help. It probably alludes to God's all-seeing presence. (3) Certainly.
Q. 390. (1) Who does Joshua (Zech. 3) typify? (2) What is the practical meaning of James 5:9? Zurich.
A. (1) Typically the Jewish nation, but he may be taken as a beautiful type of the sinner. (2) Do not complain one against another to others, for such tale bearing only brings down judgment from God, who is "before the door"; a simile which presents vividly His nearness to each one of us. It would be well if tale-bearers and scandal-mongers were to lay this verse to heart.
Q. 391. (1) What is to be understood by the "fear of Christ" Eph. 5:21? (2) Why is John 9:20, recorded nowhere else? (3) Is Col. 1:12, connected with Eph. 1:3, 5. Zurich.
A. Christ is brought in here instead of God, the thought of the church and the wife (verse 21, 24,) running all through, with whom " Christ " rather than " God " is in immediate connection. (2) We do not know, this passage is not singular in this respect. (3) Yes, the passages are very similar, only the bulk of the magnificent parenthesis in Eph. 1:3-14 is wanting in Colossians.
Q. 392. Please explain Hos. 5:11. J. B. S.
A. The difficulty connected with the last clause of this verse has always been felt. The expression "after the Commandment " has been variously translated; in the Sept., "after vanities" the Vulgate, "after uncleanness." by Luther, " after a commandment (of men) " It is literally " a precept or commandment " and it manifestly cannot be a commandment of God. See 1 Kings 12:32, 33, and also compare Isa. 29:13, with Matt. 15:9.