A. Eph. 4:4-64There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:4‑6) gives the seven unities of the Christian faith. The first, that of the body of Christ, is expressed by the fact of all partaking of one loaf at the Lord's Supper, 1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17). The loaf thus not only sets forth Christ's actual body broken for us in death, but also reminds us of His spiritual body of which we all are members.
A. These would seem to refer to a true child of God in contrast to ver. 16, 17, which appear to speak only of professors (See Q. 75, p. 83). In this case the man is not destroyed, but, his work being built of materials that can not stand the searching fire of God's judgment, is all burnt up; he, himself being saved, because a true believer. It is sad to think that a christian may thus at the end lose all the fruits of a hard and laborious life, unless the work has really been of God, and according to the immutable principles of His written word.
Q. 121. What is the difference in Scripture between the blood, death, and cross of Christ?
A. Refer to Q. 330, vol. i. p. 90. The blood of Christ is the atoning value of His death between God and the sinner (Rom. 3, &c.) The death is rather the delivering power of Christ's work from sin and Satan; hence it is not so much between me and God, as between myself and sin, and Satan (Rom. 9), while the cross is rather the separating effect of the death of Christ between me and the world, (Gal. 6) The cross is the measure of the rejection of Christ, the death the delivering power, and the blood the atoning value of Calvary.
Q. 122. Do the " love feasts " of 2 Peter 2:13,13And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; (2 Peter 2:13) and Jude 12,12These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; (Jude 12) (R. V.) refer to the Lord's supper, or a common meal of love? S. R. T.
A. Early in New Testament times the Lord's supper seems to have been preceded by the "Agapee," or feast of love. See 1 Cor. 11 where the apostle, if he does not actually separate the two, enjoins greater order and decorum at the first. As time went on, the love feast gradually got more and more separate from the Lord's supper, until it finally died out. The expressions in the passages alluded to, clearly refer to the common love feast.
A. The result is pardon on the ground of having received double punishment for her sins. Of course it is God's grace that reckons thus, looking at the Jews in connection with their Messiah; for apart from Him no amount of suffering could bring a righteous pardon for sin against God. This however, is a question of governmental pardon only.
A. The New Testament (1 Peter 2) following the Septuagint reads, " shall not be confounded," and clearly refers to the contrast between those who rest on a sure foundation, and those who make lies their refuge (v. 15). This application of the passage is as forcible to us as to the Jew. The text (founded on our Authorized Version, "shall not make haste ") has also been used to teach that Christians should not act with undue haste or from impulse.
Q. 125. What position will children dying in infancy have in heaven? Will they form part of the church which is Christ's body? B.
A. Children who die young are saved in virtue of the death of Christ (Matt. 18:1111For the Son of man is come to save that which was lost. (Matthew 18:11)). They are therefore among those who are Christ's, and are thus raised and changed at His coming (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)). We are not aware that anything further is said about them, but shall be glad to have any scriptural thoughts on this interesting subject.
Q. 126. Please explain " Henceforth know we no man after the flesh." E.
A. It means that the Christian is brought into a new sphere, and new relationships by the death and resurrection of Christ. The apostles had known Christ as the Messiah after the flesh. But He had died, and now in resurrection they know Him in His new character as head of the new creation and of the church. Their links also with Christians were all formed on this new and heavenly ground.
Q. 127. What was the name of David's mother? E.
Q. 128. How are believers practically sanctified? E.
A. By becoming servants to God according to Rom. 6:22,22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. (Romans 6:22) yielding their bodies a living sacrifice (Rom. 12:1, 21I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:1‑2)), and by cleansing themselves from all filthiness of flesh and spirit inwardly, as well as ungodly connections outwardly (2 Cor. 6 and 7:1).
Q. 129. What is the difference between "the kingdom of heaven" in Matt. and the "kingdom of God" in Luke? T. H.
A. Refer to Q. 102, p. 88, where this question is answered.
Haran is a city, Gen. 24:10,10And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. (Genesis 24:10) in Padan-aram,-that is " the table land of Aram"-a northern district of Mesopotamia. The former is therefore the name of a city, the latter of an immense tract of country of greater extent than modern Syria.
A. The legal ceremonies and ordinances that fenced the Jew off from the Gentile, thus forming a partition wall between them.
A. Man (Adam), seeking to be independent of God. was deceived by Satan, and became subject to death and to the dominion of Satan, who held over him the fear of death which kept him in bondage, testifying as it did both to the righteous judgment of God, and to his inability to escape the consequences of sin. Hence Satan's power is gone for those from whom the fear of death is removed by the delivering work of Christ.
A. The passage rather needs obeying than explaining, for it is so plain that none could misunderstand it. Such expressions as you refer to need no words of ours to shew how unsuitable they are to christian language. We do not speak of the unconverted, as such passages are not addressed to them at all.
Q. 136. What are the "hornets" spoken of in Ex. 23:2828And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. (Exodus 23:28); Deut. 7:2020Moreover the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. (Deuteronomy 7:20); Josh. 24:1, 21And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. 2And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. (Joshua 24:1‑2)? Z.
A. We cannot say whether the literal insects are meant. We have historical proof that even armies have been seriously molested by swarms of hornets Moreover these insects abounded in Palestine. The simile of " chasing like bees" is found in Deut. 1:44,44And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah. (Deuteronomy 1:44) and it is possible that the word may be merely so used in these passages to symbolize the intense dread that God would put upon the Canaanites according to Ex. 15:16,16Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased. (Exodus 15:16) and Deut. 2:2525This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee. (Deuteronomy 2:25).-See also Isa. 7:1818And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. (Isaiah 7:18).
Q. 137. Please say why it was not wrong to eat the shewbread and do good on the sabbath, Matt. 12:1-141At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6But I say unto you, That in this place is one greater than the temple. 7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8For the Son of man is Lord even of the sabbath day. 9And when he was departed thence, he went into their synagogue: 10And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14Then the Pharisees went out, and held a council against him, how they might destroy him. (Matthew 12:1‑14). E. B.
A. Because the Sabbath was made for man, and not man for the Sabbath. We must carefully distinguish between the Divine law and the Rabbis' traditions as to the Sabbath day. The former, while prohibiting all secular and unnecessary labor, allowed even extra labor in religious things, for the morning and evening sacrifices were doubled on the Sabbath, and so much work had to be done that it became a saying, " There is no Sabbath in holy things." To this Christ appeals in 12:5. Feasts were also allowed on Sabbath days. The tradition of the Rabbis, however, prohibited all action on the Sabbath, and was full of trivial absurdities, leading them, while professedly zealous for the letter, entirely to neglect the spirit of the law. The objection raised by the Pharisees in John 5:10,10The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. (John 5:10) is based no doubt on Jer. 17:21-27,21Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. 23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. 24And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; 25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. 26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. 27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. (Jeremiah 17:21‑27) though all can distinguish between such a necessary act and bearing burdens in connection with business.
Q. 138. What is the meaning of the "second Sabbath after the first"? E. B.
A. It has been thought that this expression refers to the seven Sabbaths between the wave sheaf and Pentecost. On the morrow after the first Sabbath the wave sheaf was offered, before which it was contrary to God's law to eat green ears of corn (Lev. 23:1414And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. (Leviticus 23:14)); this was the next and therefore the first Sabbath they could do so.
A. Please say what is your difficulty the passage is a lovely picture of Christ on earth as God's servant. The contrast is between the rebellious people who would not hear when Jehovah spoke (ver. 2), and the perfect Servant whose ever attentive ear was the secret of His ready tongue.
Q. 140. (1) In Ex. 17:1-7,1And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. 2Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? 3And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? 4And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me. 5And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. 6Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. 7And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? (Exodus 17:1‑7) and Num. 20:1-13,1Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? 5And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. 6And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them. 7And the Lord spake unto Moses, saying, 8Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 9And Moses took the rod from before the Lord, as he commanded him. 10And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? 11And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. 13This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them. (Numbers 20:1‑13) the name Meribah is given. Were Rephidim and Kadesh near each other? or were two different places named Meribah? (2) Were they supplied with water from the rock in Horeb, (Ex. 17) all the journey, and did it fail in Num. 20:1-131Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? 5And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. 6And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them. 7And the Lord spake unto Moses, saying, 8Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 9And Moses took the rod from before the Lord, as he commanded him. 10And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? 11And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. 13This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them. (Numbers 20:1‑13)? E. B.
A. (1) Meribah, meaning contradiction, contention, striving, might well be a name given to two separate places so characterized. Kadesh and Rephidim lie far apart, the one near the beginning of the wilderness journey, and the other at the borders of Canaan. (2) On two separate occasions when there was a failure in the natural supplies that are found in the wilderness of the wanderings (which was nowhere the sandy desert so often supposed) water was miraculously provided out of a rock; on the latter occasion Moses sinned, and therefore never entered the land.
A. Does not the apostle clearly answer your question? His eternal power and Godhead," witnessed to by the rain from heaven, the fruitful seasons (Acts 14:1717Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Acts 14:17)) and all the varied glories of creation. This is also the argument of the closing chapters of Job.
A. The quotation is from Isa. 42:33A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. (Isaiah 42:3). The popular explanation is that the condescension of the Lord is such that He will not despise or neglect the feeblest, represented by " a bruised reed " or a " smoking flax." Another interpretation rests on the word. " till," and is to the effect that the Lord was not on earth to execute judgment on any represented by the reed or flax, but that He would judge such in a coming day. We trust we shall receive some further replies to this query.
Q. 143. Does not the "day of the Lord" begin when the church is taken away, and close at the commencement of the millennium, or does it go on through to the end of time? Is it not characterized by such scriptures as Dan. 12:11And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. (Daniel 12:1); Zech. 14; Mal. 4:11For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. (Malachi 4:1); Matt. 24:36,36But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. (Matthew 24:36) and others? E. L.
A. The day of the Lord begins with Christ's public and sudden appearance in the clouds of heaven (1 Thess. 5:22For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. (1 Thessalonians 5:2)), and will last through the millennium according to 2 Peter 3:8,8But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. (2 Peter 3:8) and will even include at the close the passing away of the heaven and the earth. It does not begin before the church is taken away, for Christ comes for her as "the morning star." The day does not begin until the rising of the Sun according to Mal. 4, which prefigures the public return of the Son of Man as depicted in Rev. 19. Inasmuch as the saints come with Christ out of heaven, they must have been taken there previously.
A. Compare Matt. 12:31,3231Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Matthew 12:31‑32). You will see that what the Lord means by " speaking against " the Holy Ghost is attributing His work to the power of Satan. Those who thus spoke against the Holy Ghost should not be forgiven; neither in that age (that of the law), nor in the age to come (that of Messiah's reign). The Lord having taken His place as Son of Man in humiliation, this solemn warning did not extend to words spoken against Himself.
A. The proper word for envy only occurs in the New Testament as follows:-Matt. 27:1818For he knew that for envy they had delivered him. (Matthew 27:18); Mark 15:1010For he knew that the chief priests had delivered him for envy. (Mark 15:10); Rom. 1:2929Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, (Romans 1:29); Gal. 5:2121Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5:21); Phil. 1:1515Some indeed preach Christ even of envy and strife; and some also of good will: (Philippians 1:15); 1 Tim. 6:44He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, (1 Timothy 6:4); Titus 3:33For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. (Titus 3:3); James 4:66But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:6); 1 Peter 2:1,1Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, (1 Peter 2:1) and is always used in a bad sense. The other word translated envy, zeal, fervent mind, jealousy, etc. has two meanings, according to its use; the one is equivalent to envy, and the word is so used in 2 Cor. 12:2020For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: (2 Corinthians 12:20); Jas. iii, 14, &c. The other meaning is rather that of honorable emulation than envy. The difference between the two has been beautifully defined " We ought by all means to note the difference between envy and emulation; which latter is a brave and noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent, and that, such an imitation as scorns to fall short of its copy, but strives, if possible, to outdo it. The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself." The word is used in this better sense in John 2:1717And his disciples remembered that it was written, The zeal of thine house hath eaten me up. (John 2:17) (zeal); 2 Cor. 7:77And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. (2 Corinthians 7:7) (fervent mind); 2 Cor. 9:22For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. (2 Corinthians 9:2) (zeal): 1 Cor. 12:3131But covet earnestly the best gifts: and yet show I unto you a more excellent way. (1 Corinthians 12:31) (covet earnestly.) &c., &c., Acts 13:45,45But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. (Acts 13:45) is evidently a bad use of the word.
A. The word literally signifies "set apart," and hence it is usually applied to holy things. It seems here to mean that the crop thus mingled must be set apart, and could not be available for man's use, being obtained in contrariety to the Lord's commands, which taught distinctiveness and separation in every transaction in life. In Benisch's Jewish School and Family Bible (a Version made under authority), the verse is thus translated: " Thou shalt not sow thy vineyard with two kinds of seed; lest thy fullness, the seed which thou have sown, and the increase of thy vineyard, become unlawful." In Lev. 27:1010He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy. (Leviticus 27:10) a somewhat similar meaning to that of the use assigned to this word defiled, is conveyed by the expression holy (a word from the same root) referring to a beast brought for sacrifice, which even if "bad" i.e. not suitable on account of some blemish, could not be redeemed, taken back for the use of the offerer, or even exchanged, but fell to the portion of the priests for their maintenance.
A. The word used for joy in this passage occurs in the Hebrew Bible only here, in 1 Chron. 16:27,27Glory and honor are in his presence; strength and gladness are in his place. (1 Chronicles 16:27) (where it is translated gladness,) and Ezra 6:1616And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, (Ezra 6:16). It literally signifies praise, and evidently seems to refer to the joy of the people in the Lord, joy which they first received from Him, John 15:11,11These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (John 15:11) to strengthen them in their path through life. It has been well said that " the devout soul derives strength from godly thankfulness, and holy joy, because that God will help those who praise Him to rejoice in Him. If the strength of the Lord is our joy, then the joy of the Lord will be our strength." A depressed Christian cannot be a strong Christian.
Q. 149. Why did the Lord frequently instruct those whom He healed to " tell no man," as in Mark 8:26,26And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. (Mark 8:26) also in ver. 30, under other circumstances? (2) Why did He justify David and the priests, Matt. 12:3-53But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? (Matthew 12:3‑5)? W.
A. (1) Christ was not here to glorify Himself or to speak of Himself, but of His Father. He never sought publicity though giving all who had ears to hear, and eyes to see, opportunities of recognizing Him as the Son of God. The command was in perfect keeping with the character of His mission, and especially so in Mark as the perfect servant. (2) In showing that the Sabbath was made for man and not man for the Sabbath, we could however say that Christ justified David. Did He not rather shew that if the king's followers could act on an emergency in such a manner, how could the pharisees (who all revered David) find fault with His disciples who had broken no law, but merely their tradition? See also Deut. 23:2525When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbor's standing corn. (Deuteronomy 23:25); Q. 137, 138 ante.
Q. 150. Eccl. 9 seems to teach the doctrine of annihilation, but is not the "preacher" looking at events from man's side and not according the wisdom that God teaches? W.
A. We cannot agree with you that annihilation is here taught. Refer to Q. 319, vol. 1, p. 88, and you will see that the standpoint of the whole book is a survey of all on which the sun shines, hence verse 6 is quite true. Death closes a man's earthly career in this world forever; what happens to him hereafter, and in another world is not the subject, and would be quite out of place if introduced here.
Q. 151. In Num. 1:33-3533Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred. 34Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 35Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. (Numbers 1:33‑35) the tribe of Ephraim is numbered as 40,500, and that of Manasseh as 32,200. In Chapter 26:34-37 Manasseh is increased to 52,700, while Ephraim is decreased to 32,500. How is this, for did not Jacob prophesy that Ephraim should surpass Manasseh? W. J. B.
A. That for which it was intended, namely, as a rule for man in the flesh, (not that he could ever keep it, but to demonstrate that he could not). The Christian is not under law. Hence to put him under it is not a lawful use of it; nevertheless he is to 'walk in the spirit of it and indeed far beyond it. (Matt. 5 &c.)
A. (1) It is generally thought that they were those on the earth who feared God (the Shem line) for which reason they are called " sons of God," as Adam was (Luke 3:3838Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. (Luke 3:38)); that their sin consisted m their intermarrying with a godless race (the Cain line,) thus furnishing the first example of the mingling of hot and cold, of which Laodicea (Rev. 3) is the last and worst. There is much however to support a contrary view, viz., that angels are here referred to (see Job 1:6,6Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. (Job 1:6) and Jude 66And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (Jude 6)). The whole of heathen mythology also shows that the idea of a race of giants, the offspring of a superior race of beings intermarrying with the human race, was wide-spread. Against this thought, Matt. 22:30,30For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. (Matthew 22:30) and Heb. 1:77And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. (Hebrews 1:7) have been urged, but they are not conclusive, being only descriptive of the normal state of unfallen angelic beings. On the whole, we are inclined to believe that Jude especially refers to this time, and that "sons of God" here means angels. (2) Refer to vol. 1, p. 66, Q. 304.
Q. 154. (1) When was the "writing" from Elijah written, 2 Chron. 21:1212And there came a writing to him from Elijah the prophet, saying, Thus saith the Lord God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, (2 Chronicles 21:12)? (2) Is it known why the blind and the lame were "hated of David's soul," 2 Sam. 5:88And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house. (2 Samuel 5:8)? E. S. M.
A. (1) We read of Jehoshaphat's death and Jehoram coming to the throne before we read of Elijah's translation; and hearing of his great wickedness in murdering his brethren, Elijah probably left this writing to be sent to the king on the first opportunity. We know nothing certain beyond the fact mentioned here. (2) If we read ver. 8 according to the margin, it would appear that the very cripples confident in the power of their stronghold had insulted David who was not likely to overlook the offense. It is worthy of note that "great David's greater Son " healed the blind and the lame in the temple at the same spot.
Q. 155. (1) Can the believer by faith in Christ claim the entire redemption of his body from Satan's power? (2) Does not Deut. 7:1515And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. (Deuteronomy 7:15) apply equally to the obedient believer now whose life is consecrated to the glory of God? F.
A. We do not quite grasp your question. We wait for the redemption of our body as a fact. As a matter of faith, the price has been paid, and we are redeemed body and soul. Still if Christ does not come, death may yet claim our bodies, that "last enemy" which is surely the proof of the power of sin and of the work of Satan. (2) Not necessarily. Israel was an earthly people and all their blessings were bodily and temporal. The Christian is not of the earth and his blessings are spiritual, (though God surely cares for the body too,) and sickness is not always the result of sin. It often is however from sin, 1 Cor. 11, &c. We would therefore agree that in a general way such a passage is often true of those you speak of, but could not lay it down as a doctrine.
A. It appears that he did, and it has been thought that, inasmuch as Moses and Elias probably are to be the two witnesses in the last day, and appeared at the transfiguration, the object of Satan was to prevent the presence of one by having possession of his body. For two witnesses were required by the Jewish laws to convict of any great crime, such as the crucifixion of Christ. The simpler reason however would be that he wanted to obtain it in order to make it an object of worship to Israel, and thus become a snare to them.
A. The R. V. reads "that they may know the mystery of God, even Christ," &c. Another critical reading is " to the full knowledge of the mystery of God, in which are hid all the treasures," &c. If the R. V. is right the mystery is clearly " God manifest in flesh," i.e. Christ, otherwise the mystery would evidently refer to Eph. 3.
Q. 158. In 1 Thess. 5 it is said " That day shall not overtake you as a thief." Does it not seem from this that the Church will be on earth until the Lord's appearing in judgment? The passage can scarcely mean " It shall not overtake you at all." What would you consider the strongest passage to support two comings? J. H. B.
A. We do not quite know from what version you are quoting. The A. V, reads " But ye, brethren are not in darkness, that that day should overtake you as a thief;" the R. V. is practically the same. We fear therefore that your rendering is merely a misquotation and one on which you have based an erroneous idea. The attentive reader will readily discern the difference between "that it should," and "it shall." The day of wrath and judgment of Chapter 5 is not for the christian (ver. 9) it being revealed in Chapter 4 that he will be caught up previously to heaven, thence to return with Christ according to Rev. 19. Chapter 5:1 shows that they needed no instruction as to the public appearing, Chapter 4:14-17 shows that they required a good deal as to the previous coming into the air.
A. We should understand it to mean the latter, that is, that its light would all be dim and dull.
Q. 160. What are "vows" spoken of in the Old Testament? Have they any meaning for us in principle or practice? T. R.
A. Devoting one's person (Num. 6.2), one's children (1 Sam. 1:1111And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head. (1 Samuel 1:11)), one's property (Gen. 28:2222And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. (Genesis 28:22)), &c. to God. The Nazarite vow is the one most spoken of (Num. 6) and is the pattern of the life of Christ on earth, and of the lives of all who tread in His footsteps in real separation from this world, and from sin by the power of the cross of Christ (Galatians). The separation, however, is inward now, not by outward signs as in the Old Testament. The measure of christian devotedness is found in Christ's life, the example of it in Phil. and the exhortation to it in Rom. 12.
Q. 162. Is the crown of life (Rev. 2:1010Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Revelation 2:10)) only for martyrs, the crown of glory (1 Peter 5:44And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (1 Peter 5:4)) only for those who shepherd the flock, and the crown of righteousness (2 Tim. 4:88Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4:8)) only for those who love His appearing, or will each believer receive all these crowns? H. C,
Q. 163. (1) Do the 24 elders in Revelation represent the church? (2) Is the tree of life (Rev. 2:77He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revelation 2:7)) Christ Himself? (3) What is meant by the hidden manna, and the white stone in Rev. 2:1717He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (Revelation 2:17)? and (4) What by the leaves of the tree in Rev. 22:22In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (Revelation 22:2)? H. C.
A. (1) We cannot say that they represent the church as such. Inasmuch as saints are said to be kings and priests unto God, (chaps. 1 and 5) the number 24 certainly suggests an analogy with the 24 courses of priests appointed by David just before the glorious reign of Solomon (1 Chron. 24) It is clear that the saints seen on earth in Chapter 1 as kings and priests are the same here in their priestly order, and royal position (crowns and thrones) in heaven. (2) Yes. (3) Christ in His humiliation remembered in all the glories of heaven, referring to the pot of manna laid up before the Lord in the Holy of Holies, The white stone refers to the old way of voting, when black stones were given against the candidate and white stones in his favor. It means a mark of special individual favor. (4) We cannot say.
A. Yes, the word is also frequently translated mercy.