Q. 393. Please explain 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; 14:37; Gal. 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 14:27; Col. 3:15; Phil. 4:7; Rom. 5:1. Rest, Matt. 11:28, 29. Heb. 4:5; Joy, John 15:11; 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.
Q. 396. Why is it the judgment seat of God (R. V.) in Rom. 14:10, and the judgment seat of Christ, 2 Cor. 5 so? G. B.
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, 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, Rev. 3:5; 13:8, 20:12, 21:27? 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. 2:1). (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?
Q. 400. Does John 20:23, apply to the priesthood now?
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. 10:3. 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.
Q. 402. Is it likely that the two disciples in Luke 24:13 knew Him (v. 31) by His pierced hands? K.
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,) 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, 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.
Q. 404. What does " linen" represent in Ezek. 44:18? Is it Christ our righteousness, or the righteousness of the saints? W. H. M.
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, 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. 21:13-19.) 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. 19:18), 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, which seems to allow the worship of saints, also (2) Job 7:9, which seems to deny the resurrection, and (3) Job 9:16, 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.
Q. 409. (1) Please explain also Job 10:13, also (2) Job 12:5, and (3) the last part of Job 13:15, also (4) Isa. 63:17. J. B. S.
A. (1) 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.
Q. 410. Was Balaam a heathen? (2) Can James 5:14, 15, be applied now? E. S. M.
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, 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. 3:9.) 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. 2:21) 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.
Q. 415. Please explain the meaning of Matt. 11:29, "My yoke"?
A. See Q. 380, p. lid.
Q. 416. Please who were the following, Cephas (1 Cor. 9:5) Apollos (16:12,) Stephanas, Fortunatus and Achaicus (16:17,) Aquila and Priscilla (16:19)? W. H. W.
A. Cephas was Peter (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. 16:3) where they risked their lives for the apostle.
Q. 417. (1) Please explain the following "Let him be Anathema Maranatha" (1 Cor. 16:22.) (2) "The firstfruits of Achaia." (1 Cor. 16:15.)
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, 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, &c. that three-score and ten persons went down into Egypt, and in 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, 20.
Q. 420. How are we to understand " I will raise him up at the last day," (John 6:39,40,44,)? 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, 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, 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.
Q. 422. (1)Who is meant by "him that teacheth in all good things," Gal. 6:6? (2) What is meant by "their angels," in Matt. 18:10? W. J. H.
A. (1) It refers to those who received spiritual things communicating their temporal things to those who taught them. See 1 Cor. 9:11. (2) See Heb. 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.
Q. 423. Please explain the meaning of " I am that I am," Ex. 3:14. A. M. C. P.
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.
Q. 424. (1) What causes may be assigned for the divisions that arose in the church at Corinth, 1 Cor. 1:52? (2) Please explain the word "Testament" in Heb. 9:15, 16, 17. In v. 15, God would appear to be the testator, but this is impossible from v. 17. Should it not be translated "covenant."? F. E. G. P.
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;19. 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.
Q. 425. Please fully explain John 20:23. Does it in any way refer to the disciples' responsibility in preaching the gospel? E. R.
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.
Q. 426. (1) Please explain Luke 18:8. "Nevertheless when the Son of Man cometh shall He find faith on the earth." (2) Also Luke 16:16, " Every man presseth into it." T. V.
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, 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.
Q. 427. Please explain Acts 22:16, where the result of baptism appears to be the washing away of sins, and 1 Peter 3:21, which appears to be just the opposite. T. V.
A. Baptism was but the outward sign. Still according to 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, " 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, and Elijah who " 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. 2:7; Matt. 25:46; Luke 16:20-31; 20:38; Rev. 20:12; 21:8; 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.
Q. 430. (1) What is the meaning of "Every branch in me that beareth not fruit he taketh away" John 15:2? (2) What is meant by " the feet of the ox and the ass" Isa. 32:20? M. G.
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. 22:10. 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, can be applied in type to the word in 1 Cor. 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. 13:20), 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?
Q. 432. (1) Has Ezekiel's vision of the "waters" (ch. 47.) and of the trees on the bank of the river (v. 12) any reference to Rev. 22:1, 2? (2) Please explain " When he will return from the wedding." Luke 12:36. E. R.
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. 7:12-14; 1 Tim. 4:5; Heb. 10:29; Heb. 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, 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.
Q. 434. (1) Kindly explain Matt. 8:22, "let the dead bury their dead." (2) also Matt. 11:11, "He that is least in the kingdom of heaven is greater than he." W. F.
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. 1:5-23.