Q. 393. Please explain 1 Kings 22:19-2219And he said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. 20And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21And there came forth a spirit, and stood before the Lord, and said, I will persuade him. 22And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. (1 Kings 22:19‑22)? E. H.
A. Ahab's doom had been pronounced in Chapter 19:16, unknown to him, on account of his exceeding wickedness. Micaiah relates his dream after the manner of men, the purport of which is to teach us that God overrules all, and it is only by His permission that lying spirits are allowed to deceive. This we find in 2 Thess. 2 also, and else where. But we are not to conclude that God is the author of a lie, or of sin, or that He needs to consult with any in carrying out His plans. In Job's case, God allowed Satan to tempt His own servant; here to deceive and lead to his already determined end, a notoriously wicked king.
Q. 394. Would you kindly give the meaning of the word " spiritual"? E. H.
A. We get the expression in 1 Cor. 2:15; 3:1; 14:3715But he that is spiritual judgeth all things, yet he himself is judged of no man. (1 Corinthians 2:15)
1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. (1 Corinthians 3:1)
37If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (1 Corinthians 14:37); Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1). A natural man is an unconverted man; a "carnal" man may be saved, but is not walking after the Spirit; a " spiritual" man is one who walks according to the power of the Spirit of God, exhibiting therefore the fruits of the Spirit, love, joy, peace, longsuffering, kindness, goodness, meekness, &c. The word does not seem to be used in Scripture of those who had the deepest insight into difficult points of doctrine or discipline, but rather of those who most clearly showed that they were walking in the Spirit near to Christ in all humility. We should greatly doubt the real claims of any to this title, where it was self-asserted.
Q. 395. Would you kindly explain the difference in the words " Peace," "Rest," and "Joy," especially in the following passages, Peace, John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27); Col. 3:1515And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. (Colossians 3:15); Phil. 4:77And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Philippians 4:7); Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1). Rest, Matt. 11:28, 2928Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11:28‑29). Heb. 4:55And in this place again, If they shall enter into my rest. (Hebrews 4:5); Joy, John 15:11; 17:1311These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (John 15:11)
13And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. (John 17:13). J. H.
A. Peace in these passages is the unruffled serenity given by the ever present consciousness of being completely in the hands of an ever-loving and all powerful Father while passing through a peaceless world. " Rest " in Matt. is present, and is rest from the restlessness of a restless will, found only in bearing Christ's yoke of perfect submission to our Father's will; in Heb. it is future rest from all the toils of our pilgrimage life, though enjoyed in spirit now. "Peace" is more connected with the heart, "rest" with the mind and energies. "Joy" here is the delight of doing the will of one we love, it is the active result of a walk with God. "Joy" is the condition of our spirits towards God; "Rest" the attitude of our spirits towards our own restless natural minds, and "Peace" the condition of our hearts towards the peaceless world without. Observe they are all Christ's. "My peace," "My rest" (connected with "My yoke") and "My joy" and are all ours if we are content to walk in His will-less footsteps.
A. Because in Romans it is connected with an Old Testament Scripture of which it will be the partial fulfillment, and this speaks of God. In 2 Cor. it is Christ, as the whole passage speaks of Him. The difference affords another proof (if such were needed) that Christ is God.
Q. 397. Are the following gifts still in the church? Prophets, Teachers, Deacons, Bishops, Pastors, Elders, Evangelists? G. B.
A. We must distinguish between gifts and offices. Bishops. Elders, Deacons, belong to the latter class, the rest to the former Gifts still continue according to Eph. 4:13,13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:13) but Scripture appears to place official ordination in the hands of the Apostles only, or their direct delegates. Mill in spite of the present divided state of the church, there are found everywhere those who discharge the duties of the oversight of the flock of God (bishops), those who set an example and watch over the younger (elders), and those who attend to the distribution of money and other matters (deacons).
Q. 398. Is the book of Rev. 5 the same as Phil. 4:3,3And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life. (Philippians 4:3) Rev. 3:5; 13:8, 20:12, 21:275He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)? G. B.
A. The book of Rev. 5 is that of the judgment of God. The others refer to the Lamb's book of life. They are not therefore the same. See Q. 383, p. 116.
Q. 399. (1) Please distinguish between "prayers, supplications, and intercessions" (1 Tim. 2:11I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; (1 Timothy 2:1)). (2) Does v. 2, mean that " Kings and all that are in authority " are to be prayed for individually as well as generally? C. H. P.
A. See Q. 138. " Y. B.," vol. ii. p. 252. (2) It would appear from the whole passage (verse 8, 9,) that prayer in public is more especially meant. No doubt the Sovereign under whom we live should be the object of our special prayers. Are we not often remiss in carrying out ver. 2, in our prayer meetings?
A. Refer to Q. 14. " Y. B.," vol. i. p. 180.
Q. 401. In what sense is eating "spiritual meat" and drinking " spiritual drink," to be understood? (1 Cor. 10:33And did all eat the same spiritual meat; (1 Corinthians 10:3). 4.) It appears as if they were all converted, and yet their lives did not show this. The difficulty is that the drink, meat, and rock, are all called spiritual. J. M.
A. It would appear that they are called " spiritual " looked at from the stand-point of being such to the Corinthians when Paul wrote, rather than viewed as such in fact to the Israelites when they journeyed to Canaan. To us the food &c. is all spiritual, to them doubtless it was a literal fact. We can hardly suppose that they themselves understood the types which their daily wanderings were to furnish to generations yet unborn.
A. As no such hint is give-1 in the passage, we dare not say it was so. Inasmuch however as the Lord on other occasions, did give this sign by which to recognize Himself, we should consider it by no means improbable.
Q. 403. Is it right to say that to Paul alone was committed the revelation of the mystery (Eph. 3:3,3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, (Ephesians 3:3)) or that all knew it, while Paul alone had to make it known? W. H. M.
A. While the verse referred to states plainly that the revelation of the mystery was made to Paul, yet verse 5 shows that it was not made to him alone. We find from Col. 1:24,25,24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:24‑25) and other passages that he had a special commission to make this revelation known, and so much is this the case that we search the Epistles of John, of James, of Judo and of Peter in vain, for teaching about the church as the body of Christ.
A. We doubt not that here as elsewhere it is a type of the practical righteousness, which should ever clothe the priesthood. The ground of their approval (Christ their righteousness) lay in their sacrifice, not in their dress.
Q. 405. How are we to classify the allusions in Hos. 5:12, 14; 6:3; 13:7, 812Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness. (Hosea 5:12)
14For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him. (Hosea 5:14)
3Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. (Hosea 6:3)
7Therefore I will be unto them as a lion: as a leopard by the way will I observe them: 8I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them. (Hosea 13:7‑8); etc.?
A. These are all highly figurative expressions, but present to us a very vivid idea of God's judgments on His rebellious people. We do not quite understand the bearing of your question.
Q. 406. (1) How could Israelites who lived at a distance from the temple, and who had "sinned through ignorance" or contracted defilement, obtain forgiveness and be cleansed? (2) Did the priests reside in every city in the land, so as to help and instruct the people? (3) Did the sprinkling of the ashes of the heifer require the action of a priest? C. N.
A. (1) It is probable that these sacrifices were neglected, as the Jews for the most part only went to the temple once a year, though some went thrice. (2) The priests resided in the thirteen cities allotted to them (Josh. 21:13-1913Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs, 14And Jattir with her suburbs, and Eshtemoa with her suburbs, 15And Holon with her suburbs, and Debir with her suburbs, 16And Ain with her suburbs, and Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes. 17And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs, 18Anathoth with her suburbs, and Almon with her suburbs; four cities. 19All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs. (Joshua 21:13‑19).) The Levitical cities were scattered all over the country, but all the priestly cities were within the tribes of Judah, Simeon, and Benjamin. (3) No, only a clean person (Num. 19:1818And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: (Numbers 19:18)), this action not being priestly, but only the application of what priestly, care had already provided.
Q. 407. (1) Why did Adam take the fruit? The apostle-says " he was not deceived." (2) Why did our Lord tell the leper in Mark 1 to say nothing to any man? and how should the disregard of this injunction be viewed? S. B.
A. For Adam there was not even the poor excuse of being deceived; at most we can say he followed a bad example, but then this example was not set by his leader or superior, but by his dependent fellow creature. Man is thus utterly without excuse. In a figure it has been said that what Adam did here in rebellion in taking his place as a sinner with his guilty bride, Christ did in grace, in drinking the cup of wrath for us. (2) Because, here in Mark, He is Jehovah's servant, whose voice was not heard in the streets, but "he could not be hid" and the newfound joy of the leper would not allow the Lord to occupy the place of retirement and obscurity He here sought. The man did not obey Christ doubtless, and the result so far was to prevent Christ working on in the city. The man meant well, but after all Christ's way is best.
Q. 408. (1) Please explain Job 5:1, 23,1Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? (Job 5:1)
23For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. (Job 5:23) which seems to allow the worship of saints, also (2) Job 7:9,9As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. (Job 7:9) which seems to deny the resurrection, and (3) Job 9:16, 22, 2316If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice. (Job 9:16)
22This is one thing, therefore I said it, He destroyeth the perfect and the wicked. 23If the scourge slay suddenly, he will laugh at the trial of the innocent. (Job 9:22‑23); and 10:8, which seem to favor annihilation. J. B. S.
A. We cannot see the worship of dead (or even living) saints alluded to here. The saints spoken to were holy men who were living, even as Aaron was called " the saint of the Lord." (2) He shall " come up no more," plainly means from the next verse, shall no more return to the scenes he has quitted. So far from denying the resurrection or favoring annihilation Job is the man who of all others most convincingly shews life after death, in the sublime passage in 19:25, so widely known. (3) " destroy " (9:22,) is plainly to punish of the face of the earth (see next verse,) and in 10: 8, the word is applied to Job's then miserable condition, even while he was yet alive, and was certainly by no means annihilated.
A. (1) Job 10:13,13And these things hast thou hid in thine heart: I know that this is with thee. (Job 10:13) seems to be connected rather with what follows than with what precedes. (2) 12:5, Job here refers to himself and the cool way in which his misfortunes were criticized by his friends who were at ease, neglecting his case like a despised light, or unheeded beacon. (3) 13:15, Job would not give up his trust in God, but neither alas!' would he yet give up vindicating himself. (9) We do not think that the speakers meant to tax God with being the author of these troubles, though He permitted them and in judgment pronounced the sentence of 6:9, 10. But they came lamenting their sore chastisement and pleading for a return of divine favor.
A. He was a Midianite originally from "Aram out of the mountains of the East," he was the son of Beor. He had the gift of prophecy, and a certain knowledge of the one true God. By birth he was undoubtedly a heathen. Such cases we find occasionally throughout Scripture. But because of his gifts and his reference to God it is by no means to be inferred that he was one of the children of faith. (2) Faith can still act on it, though the fact that the church is divided and that there are no longer elders recognized by the church generally, makes the literal application difficult. See " Y. B. "vol. iii. Q. 167, p. 27.
Q. 411. What does "lead us not into temptation" mean? Does God ever lead us into temptation? W. H. W.
A. God does not tempt any with evil. Satan tempted Christ, though He was led of the Spirit into the wilderness to be tempted. The meaning of the prayer is to be kept from all temptation of the Evil One, not to be sifted as were Job and Peter by God's permission, as very rightly we ever mistrust our own power. If however we should be brought into it we can overcome by closely adhering to the Word after the pattern of our Master.
Q. 412. After the earth has been burnt, and the judgment taken place, will God's elect people live on this earth again and it be heaven? W. H. W.
A. The beginning of Rev. 21 is the Scripture that most speaks of that time. Here we find that God will tabernacle with men, but even here the church is presented (ver. 2) in its distinctive place of blessing as the transmitter of heavenly light to the redeemed earth. No doubt the connection between the heavens and the earth will be very close and intimate, but the two will never be the same.
Q. 413. Does the communion of saints mean the intercourse between saints on earth and those in heaven, or is it with others on earth only? See the apostles' creed. W. H. W.
A. We cannot say what the communion of saints means in the creed. In Scripture the expression (or rather thought) is in 1 John 1:7,7But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7) and certainly has no reference to saints in heaven. Perhaps our correspondent will tell us further what is on his mind.
Q. 414. Please explain about the righteousness we get from Christ- Do we ever find that Christ's righteousness is put upon us, is it not the righteousness of God? (Phil. 3:99And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:9).) Is His righteous life down here in any way imputed to us?
A. The righteousness of Christ is an expression not found in scripture. He Himself is our righteousness and is made this to us by God (hence God's righteousness) who made Him to be sin fur us who knew no sin that we might be made the righteousness of God in Him. Christ's righteous life was not only the only one possible to 'lie holy nature, but it fitted Him to lay down His life (not forfeited on account of sin as all others were) for us. Righteousness is a complex word, and may describe a moral quality or a judicial state. We have not either naturally, but the latter quality we get by Christ's' death, the former through the outflowing of the new life from us, the one is Rom. 3 the other in Rom. 6.
Righteousness does not come to us by the law (Gal. 2:2121I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21)) or Christ would have died in vain; and if we are justified, it is not because we have kept the law either personally or vicariously, but because having broken it, and the law having exacted its last penalty on our substitute, who took our guilt, not merely the punishment of it, on Him, we are justified by Divine righteousness. It comes to us on the grounds of the blood and death, not the holy life of Christ. This was of infinite value in other ways, as shewing the perfection of the sacrifice. If not clear, please write again.
A. See Q. 380, p. lid.
A. Cephas was Peter (John 1:42,42And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. (John 1:42)) Stephanas was a Christian convert of Antioch: Fortunatus a convert who was at Ephesus when 1 Cor. was written; Achaicus was another; Aquila and Priscilla were a Jewish couple, tentmakers by trade at which they worked with Paul. Paul met with them at Corinth, they having fled from Rome. Afterward we find them at Rome again (Rom. 16:33Greet Priscilla and Aquila my helpers in Christ Jesus: (Romans 16:3)) where they risked their lives for the apostle.
A. (1) Literally "Let him be accursed. The Lord cometh," The first is inserted on account of the probable admixture of mere professors in the Corinthian assembly, to whom therefore it would be a solemn warning; the latter is no doubt connected with the judgment seat of Christ so as to reach the consciences of those who were true Christians, but allowing evil. (2) Probably first converted. The same expression in Rom. 16.5 should be of "Asia," not of "Achaia."
Q. 418. Please explain Gen. 1. 13, where we are told that Jacob was buried in the cave of Machpelah which Abraham bought of Ephron the Hittite, while in Acts 7:16,16And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. (Acts 7:16) we read that he was buried in the sepulcher which Abraham bought of the sons of Emmor of Sychem. H. M. M.
A. The difficulty is an old and acknowledged one. It may be that the word Abraham is interpolated in Acts, which will take away the difficulty. Some MSS favor this, or-as is more probable " the sons of Emmor the father of Sychem " is an interpolation. The Syriac version reads, " Jacob died, as also our fathers, and was carried over to Sychem, and laid in the tomb which Abraham bought" &c. Some one seeing Sychem probably added " Emmor the father of Sychem."
Q. 419. Kindly explain why it says in Gen. 46:27,27And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten. (Genesis 46:27) &c. that three-score and ten persons went down into Egypt, and in Acts 7:14,14Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. (Acts 7:14) three-score and fifteen. H. M. M.
A. Stephen quotes from the Septuagint, which gives three score and fifteen. The reason of the difference we cannot at present divine. It will be an interesting question for some of our more learned contributors to solve. The general impression is that the Septuagint reckons sons of Manasseh and Ephraim born in Egypt. Compare 1 Chron. 7:14, 2014The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead: (1 Chronicles 7:14)
20And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son, (1 Chronicles 7:20).
Q. 420. How are we to understand " I will raise him up at the last day," (John 6:39,40,44,39And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. (John 6:39‑40)
44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6:44))? why is the resurrection of the saints said to be at the " last day" when Rev. 20 teaches that it must be at least soon years before the wicked can be raised? J. M.
A. The last day here would appear to be the last day of the dispensation or age in which they were, and is previous to the Millennium. From John 12:48,48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (John 12:48) however, we think it is clear that the expression generally does not refer to a particular day, but that it has a moral force and is descriptive of the closing scenes of this world's history, when God will act in power, whether in blessing or judgment, man's day being over. It would thus extend from a little before the Millennium to a little after it.
Q. 421. Can it be truthfully said that the man and woman mentioned in Gen. 1:27, 28,27So God created man in his own image, in the image of God created he him; male and female created he them. 28And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1:27‑28) are not the same persons as Adam and Eve in ch. ii? That is to say, is the pre-adamite theory a correct one? H. N.
A. No. Gen. 1 gives the creation of all things by God. Gen. 2 recapitulates with additions, shewing Jehovah (not merely God) in relationship with man. Hence the double account.
A. (1) It refers to those who received spiritual things communicating their temporal things to those who taught them. See 1 Cor. 9:1111If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? (1 Corinthians 9:11). (2) See Heb. 1:14,14Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Hebrews 1:14) It is a special favor in the East granted to but few, to see the king's face, but those who, as little children believed on Christ were always represented before God, ever in remembrance in His presence. We shall be glad of further remarks on this passage, which is confessedly difficult, knowing as we do, so little of the ministry of angels.
A. The words "I am" can strictly only be used by God, and of Himself, describing as they do His absolute self existence utterly independently of all things in the eternal present. " We exist " as dependent creatures, so does the highest angel, and have our past, present, and future; God alone can say "I am." The name is sublime in its simple grandeur, "I am that I am," is all the information God gave at that time, of Himself; to us He reveals Himself more fully as Father.
A. (1) Possibly fleshly preferences for particular teachers, who would be regarded by the Corinthians as heads of schools, may have caused the divisions. Paul taught church truth, Apollos (at one time at any rate) knew only John's baptism, (Acts 18:25;1925This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. (Acts 18:25)
25Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. (Acts 19:25). 3.) Cephas was more or less Jewish in his teaching. Baptism appears to have been connected with these early divisions directly or indirectly from ver. 13, 14, 15, 16, 17. Of course we cannot speak positively in the absence of direct Scripture. (2) The death is that of Christ. See R. V. and read ver. 16, and 17 as a parenthesis, introducing a will merely as a figure to illustrate the new covenant.
A. See " Y. B." vol. i. p. 180. It probably refers to the public recognition of professors in the Christian assembly, also to the exercise of discipline. See 1 Cor. 5, etc.
A. (1) The passage refers to the persecutions of the Jewish remnant whose sole resource will be to look to God in faith for deliverance in the days of their sore persecutions, and the question is whether any will be found still looking to God for this, or whether they will have given up all hope. (2) R. V. gives "entereth violently," referring to Matt. 11:12,12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. (Matthew 11:12) the meaning being that it was only by great determination and the overcoming of many adverse circumstances that the kingdom was to be entered, not that people were crowding into it.
A. Baptism was but the outward sign. Still according to Mark 16:16,16He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16) the sins could not be publicly recognized as washed away where baptism was refused. Peter seems rather to contrast the washing of baptism with the Jewish washings, which were merely for cleansing, this for the satisfaction-in resting on that to which the figure pointed-of a good conscience before God.
Q. 428. Please explain John 3:13,13And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (John 3:13) " No man hath ascended up to heaven, but he that came down from heaven," with reference to the case of Enoch " and he was not, for God took him," Gen. 5:24,24And Enoch walked with God: and he was not; for God took him. (Genesis 5:24) and Elijah who " went up by a whirlwind into heaven," 2 Kings 2:1111And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. (2 Kings 2:11). W. F.
A. John continually speaks of future events in an abstract way as already accomplished. (See also 13:1, 2.) Elijah and Enoch were taken up, Christ alone ascended. We are inclined to believe, however, that here the meaning does not turn on this distinction, but that " ascending up " includes fully reaching and entering into all that heaven contains, which the Son alone knew. Further light on this will be welcome.
Q. 429. What Scripture proof have we that man has an immortal soul? E. T. P.
A. Gen. 2:77And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7); Matt. 25:4646And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:46); Luke 16:20-31; 20:3820And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29Abraham saith unto him, They have Moses and the prophets; let them hear them. 30And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. (Luke 16:20‑31)
38For he is not a God of the dead, but of the living: for all live unto him. (Luke 20:38); Rev. 20:12; 21:8; 20:512And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (Revelation 20:12)
8But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8)
5But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (Revelation 20:5); &c. &c. By the soul is meant the seat of individuality; by the spirit that capacity of man wherein he differs from a beast.
A. See B.S. Q. 314, p. 68. Those professors that bore no fruit (as Judas &c.) would be taken away in judgment, true souls would be purged. (2) It may refer to grace using what was unclean (the ass), or have some connection with Deut. 22:1010Thou shalt not plow with an ox and an ass together. (Deuteronomy 22:10). Some think the ox and ass are sent there to feed on the abundant fruit. The more obvious meaning however is that they are to plow or to tread in the seed. We shall be glad of further light on this obscure passage.
Q. 431. (1) Please say if the "Shibboleth" test, Judg. 12:5,6,5And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; 6Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. (Judges 12:5‑6) can be applied in type to the word in 1 Cor. 12:3,3Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 12:3) " No man can say that Jesus is the Lord but by the Holy Ghost" (2) Is there any special thought in connection with the angel of the Lord who had appeared to Manoah and his wife (Judg. 13:2020For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. (Judges 13:20)), ascending in the "flame of the altar?" E. R.
A. (1) The passage in Corinthians is something more than a shibboleth. This Scripture speaks of the distinguishing of true spiritual gifts from counterfeits in a day when men were often the mouthpiece of evil spirits, and the distinguishing mark is that no wicked spirit would say that Jesus was Lord. The subject is not here conversion (See Y.B. vol. ii. p. 54. Q. 60.) (2) The flame of the altar simply means the acceptance of the sacrifice. We cannot say why the angel ascended in it. Will some correspondent help?
A. (1) Ezekiel speaks of the earthly Zion, Rev. of the heavenly city. Many things are found in both, the one being literal the other figurative; still though there is a general likeness there is always some important difference, as here where the trees in Ezekiel are not called " trees or tree of life." (2) Generally it merely refers to servants waiting for a bridegroom returning from the marriage ceremony as is customary in the east, but taken as referring to the Jewish remnant it is very significant, for they will wait for the Lord who will descend to Mount Olivet after the marriage scene in heaven. See Rev. 19.
Q. 433. What is the distinction between sanctified and holy? 1 Cor. 7:12-1412But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:12‑14); 1 Tim. 4:55For it is sanctified by the word of God and prayer. (1 Timothy 4:5); Heb. 10:2929Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:29); Heb. 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1). T. S.
A. Study carefully the article on "Holy, holiness" in B. S., also "Practical sanctification," Y.B. vol. iii p. 117. 1 Cor. 7 is holy by birth; 1 Tim. 5 set apart for the Christian's use, "clean" and "unclean" no longer existing,-see Acts 10; Heb. 10:29,29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:29) outward practical separation by a Jew professing Christianity; Heb. 3, the same only not limited to what is outward. We invite further remarks on these texts.
A. The man had here volunteered to follow Christ and then wanted to put the claims of natural relationship before Him. This the Lord could not allow; He can never occupy the second place in the hearts of his followers. it must in no way be understood that Christ here undervalues the ties of nature and filial duty, but He must be first. Some think the man meant, "suffer me to bury my father" i.e., to stay at home with him until he dies. (2) The kingdom of heaven is the new dispensation that commenced with the ministry of Christ and which that of John ushered in. But though himself a great prophet, the feeblest believers now have far greater privileges and a higher place than even John, and this not in virtue of their having greater gifts or piety but because they are directly connected with the finished work of Christ, to which the saints of old only looked forward. No saint of old could repeat as his own utterance such verses as Eph. 1:5-235Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12That we should be to the praise of his glory, who first trusted in Christ. 13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. 15Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16Cease not to give thanks for you, making mention of you in my prayers; 17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:5‑23).