Q. 223. How does Genesis 10:55By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. (Genesis 10:5), agree with Genesis 11:1-61And the whole earth was of one language, and of one speech. 2And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. 3And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar. 4And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. 5And the Lord came down to see the city and the tower, which the children of men builded. 6And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. (Genesis 11:1‑6)? s. B.
A. Chapter 10 is a sketch of the whole history of the population of the earth by seventy nations (Japheth 11, Ham 30, Shem 26) the number having reference to those of Israel (46:27), compare Deuteronomy 32 S. Chapter 11 takes up the thread of the historical narrative broken off at the end of Chapter 9. Hence most of Chapter 10 is subsequent to chapter 11.
Q. 224. How does the kingdom of heaven suffer violence? Who are the violent? What does the verse mean? s. B.
A. The violent are those who are strong enough in faith to enter the kingdom in spite of all obstacles. To become a citizen of the kingdom of heaven which was spiritual, required an energy and determination to which citizens of the Jewish monarchy were quite unaccustomed. The word “suffereth violence” is rendered “presseth” in Luke 16:1616The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. (Luke 16:16).
A. (1) Paul adapted himself to the religious capacity and modes of thought of those whom he labored for, not those he labored with. We can fully understand from other Scriptures that this did not involve giving up one iota of the truth of God, but was a giving of it out, in such a way and measure as they were able to receive. (2) Because the thought he wished to convey was that the prospect before him was of such a glorious nature, and so ardently desired, that he would go through anything (fire and water, as we say) to get there. The word “if” often means “so that” or sometimes “since” as in Colossians 3:11If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1).
Q. 226. Does Christ reign over the world now?
A. No. He will shortly (Revelation 22:2020He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20)) return into the air (1 Thessalonians 4) to take all His saints, living and dead to heaven. The earthly judgments foretold in the book of Revelation will then take place and not until their close will the angel announce (Revelation 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15)) “The kingdom of the world is become the kingdom of our Lord, and of His Christ.” Shortly after, He will descend from heaven as a King (Revelation 19:1212His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. (Revelation 19:12)) and after judging all evil will reign 1000 years. Christ is thus the “little stone” of Nebuchadnezzar’s dream, who will then fall on the restored 10 kingdoms (ten toes) of the Roman empire (legs of iron) and grind them to powder (Daniel 2)
Q. 227. (1) Will there still be a people on the earth after the millennium? (2) Where will Abraham be? (3) Is the promise of God “For all the land which thou seest, to thee will I give it, and to thy seed forever” to be taken literally. s. B.
A. (1) After the millennium and the last rebellion of man against God at its close (Revelation 20:7-107And when the thousand years are expired, Satan shall be loosed out of his prison, 8And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. (Revelation 20:7‑10).) the present heaven and earth will pass away altogether, and in the new, the dwelling of God will be with men on the earth (21:3), in a more intimate and nearer way than even in the millennium. (2) Abraham will be with the company of heavenly saints in that city for which he looked (Hebrews 11:1010For he looked for a city which hath foundations, whose builder and maker is God. (Hebrews 11:10)). (3) Yes; why not?
A. (1) Luke 10:1818And he said unto them, I beheld Satan as lightning fall from heaven. (Luke 10:18) is future, anticipated by the Lord when He saw the powers of “ the world to come” (the coming kingdom) used by His disciples. John 12:3131Now is the judgment of this world: now shall the prince of this world be cast out. (John 12:31) refers to the double aspect of the death of Christ as filling up the measure of iniquity of the world, and as destroying and breaking the power of the enemy of those in it, according to Hebrews 2:14, 1514Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:14‑15). (2) Revelation 12:1010And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (Revelation 12:10), which we believe is still future, clearly says so. Job; 1 Kings 22 and perhaps Zechariah 3 give illustrations of his position and actions in the heavenlies, where even now our warfare with Satan is. (Ephesians 6).
Q. 229. Was the baptism of the Spirit accomplished once for all at Pentecost, or are individuals baptized into one body on believing? E. M. B.
A. All believers then on earth were baptized into one body at Pentecost, but many to whom Paul wrote, as also himself, were not in this company, and yet they are said to be baptized into one body, 1 Corinthians 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13). We understand the expression to be equivalent to sealing, Ephesians 1:1313In 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, (Ephesians 1:13), which is a different aspect of the same event viz. the Holy Ghost taking up His abode in our bodies (1 Corinthians 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)). The moment therefore that we are indwelt by the one Spirit that dwells in the one Body we are then said to be baptized into that body.
Q. 230. (1) Who are the “little flock” of Luke 12:3232Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. (Luke 12:32), and what kingdom will the Father give? (2) When will all men be drawn to the Lord? T. B.
A. Primarily the Jewish remnant. The kingdom is the coming one in the millennium. This kingdom is spoken of in seven ways “ kingdom of God” Matthew 12:2828But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:28); “of heaven” Matthew 3:22And saying, Repent ye: for the kingdom of heaven is at hand. (Matthew 3:2); “of His dear Son,” Colossians 1:1313Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: (Colossians 1:13); “of the Father,” Matthew 13:4343Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Matthew 13:43); “of the Son of Man,” Matthew 16:2828Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. (Matthew 16:28); “everlasting,” Daniel 7:2727And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27); “heavenly,” 2 Timothy 4:1818And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. (2 Timothy 4:18). (2) The passage in John 12:3232And I, if I be lifted up from the earth, will draw all men unto me. (John 12:32) means that although in His life Jesus only came unto the lost sheep of the house of Israel, in His death His attracting power should be world wide, no longer confined to any one nation. No doubt there is reference to ver. 20. Not however until the millennium will all on earth bow the knee to the crucified Redeemer.
Q. 231. (a) What is taught by the statement in Numbers 13:22Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them. (Numbers 13:2)2 That Hebron was built seven years before Zoan in-Egypt? (2) Why is it said that the children of Israel passed over Jordan, not through it in Joshua 3 and 4? T. B.
A. Zoan was probably one of the head quarters of the warlike race that overran Egypt (n.c. 2080). Hebron was a still more ancient city belonging to the Anakim (originally the city of Arba, after Arba father of Anak Joshua 21:11;1511And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it. (Joshua 21:11)
11And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea. (Joshua 15:11). 13, 14) who were the same or a kindred race. The passage appears merely to chew the extreme antiquity of Hebron. (2) “Pass over” is rendered by two Hebrew words, the one meaning literally to pass over, (See Exodus 12:13,23,2713And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. (Exodus 12:13)
23For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. (Exodus 12:23)
27That ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. (Exodus 12:27)), the other to pass across or through (See Genesis 15:17;3217And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. (Genesis 15:17)
17And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? (Genesis 32:17). 10; Exodus 12:12,2312For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. (Exodus 12:12)
23For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. (Exodus 12:23); Deuteronomy 2:1414And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. (Deuteronomy 2:14), etc.) It is the latter word that is used in Joshua.
A. We would rather suggest that Judah as a crouching lion is a picture of his future strength and yet quiet character, able to overcome, and yet not cruel in his strength. The passage in Numbers is somewhat similar, apparently meaning that it would be in vain to attempt to move or dislodge the tribes of Israel. We do not think either passage refers to Egypt.
Q. 234 (1) What is meant by the “seven spirits which are before the throne?” (2) Why did John “turn” to see the voice that spoke to him? Revelation 1:1212And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; (Revelation 1:12). c.
A. (1) The Holy Ghost; no longer regarded as one (Ephesians 4) in connection as now with the one body composed of Jew and Gentile, but in His sevenfold perfection as seen also in Isaiah 11 “the Spirit of the Lord, of wisdom, of understanding, of counsel, of might, of knowledge, of the fear of the Lord.” (2) We can give no answer beyond the fact that the voice was behind him.
Q. 235. (1) Were not the sufferings of our Lord on Cal. vary for sin far deeper than those in Gethsemane (Luke 22:4444And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. (Luke 22:44).)? (2) Does not Christ value the remembrance of Himself in our hearts at the Lord’s supper? c.
A. (1) As already stated in a previous answer we do not like to analyze these sufferings too far, we may, however, say with reverence that to be forsaken by God was surely the greatest of all sufferings, and this was at Calvary, not in Gethsemane. (2) Surely, He does. It is not merely the outward act, but the inward occupation of heart with Himself that He values.
Q. 236. (1) Please explain 1 Corinthians 10:1-101Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2And were all baptized unto Moses in the cloud and in the sea; 3And did all eat the same spiritual meat; 4And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5But with many of them God was not well pleased: for they were overthrown in the wilderness. 6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. (1 Corinthians 10:1‑10). (2) What reference, if any, has it to the two sacraments? (3) How are they ensamples to us?
A. These events that happened to Israel were ensamples to us, that no amount of privilege (in their case, the Red Sea, the Rock, and the Manna —in our baptism, and the Lord’s supper is sufficient. There must be practical godliness shown as a proof of vital godliness within, otherwise there is the judgment of God. We are also not to yield to temptation. The principles are thus laid down; not to trust in privileges, and to resist the devil in times of trial.
A. Reuel is only one of the names of Jethro, Moses’ father-in-law. He is also called Hobab. Some think from Numbers 10:2929And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel. (Numbers 10:29), that Exodus 2:1818And when they came to Reuel their father, he said, How is it that ye are come so soon to day? (Exodus 2:18) must really mean that Reuel was the grandfather, not the father of Zipporah. Jethro was a priest, or prince of Midian.
Q. 238. Why is Dan left out in Revelation 7? S. V. P.
A. See B. S., March 1882, p. 91, Q. 118.
A. The marginal readings are frequently of as great or greater value than the text, the former being that adopted by some of the highest individual authorities, the latter requiring (when differing from the A.V.) a majority of two-thirds of the Revisers. In both the cases you refer to, however, we believe that the text is the more correct, especially in omitting verse 37 in Acts 8.
A. R. V. reads, “Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles.” The meaning clearly is, that as the unjust steward used his master’s goods not for his present but future advantage, so should believers lay out that which is not their own, i.e. worldly riches, not for their present advantage but their eternal reward, so that when they die they may have an abundant entrance into the kingdom, sending as it were, their wealth on before instead of leaving it behind. For further explanation refer to B. S.; May 1882, p. 164, Q. 190.
Q. 242. Is it a scriptural thought that Christ did all His miracles simply as a dependent man? Did He not perform them by virtue of being the God-man? If the latter be correct, why did He say in John 11:4141Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. (John 11:41), “Father, I thank thee that thou hast heard me?” H. N.
A. The power was of God, but no miracle was wrought save in per-feet obedience to His Father’s will. The object of the miracles was to chew that Christ was the Son of God, hence they are recorded for this end (John 20:30,3130And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20:30‑31)). He wrought them by the power of God, (Luke 11:2020But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. (Luke 11:20)) but He also had power in Himself by virtue of being not only man but God (John 5:21; 10:1821For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. (John 5:21)
18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:18)). As man He said John 11:4141Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. (John 11:41). Christ therefore did not do miracles merely as a dependent man, for He had Divine power, neither did He do them merely as Almighty God, for He was a dependent man, but He did them in His inseparable and mysterious character of the God-man, Christ Jesus.
Q. 243. Is there any significance in the order observed in Hebrews 12:22-2422But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:22‑24)? H.
A. We think there is. There are eight things in all, each being separated by the word “and.” 1, the mount, 2, the city, 3, the innumerable company of angels, 4, the church, 5, God, 6, spirits of just men, 7, Jesus, 8, the blood. The earthly Zion raised the apostles’ thoughts to the heavenly city and to heaven generally, then to their innumerable angelic hosts, and then to the church enrolled there by the grace of God. God as judge naturally introduces the spirits of those faithful ones who had suffered righteously on the earth. This leads on to the new covenant and its Mediator, who will again establish relationship with God’s ancient people, and not only with them but, in virtue of His precious blood (that does not cry for vengeance as did Abel’s,) with the whole millennial earth. The passage thus speaks of God, Christ, heaven, angels, the church, the remnant of the Jews, and the redeemed earth.
Q. 244. (1) What is the baptism of the Holy Ghost? and (2) What is the earnest of the Spirit? J. G.
A. The “baptism of the Spirit” is His indwelling by virtue of which each believer becomes a part of the one body, being brought into the “unity of the Spirit.” It first took place at Pentecost where individual believers were for the first time formed into a unity. The “earnest of the Spirit” means that the Spirit Himself is the earnest, and He is the foretaste of our coming portion and inheritance, just as the grapes of Eschol enjoyed in the wilderness, are foretaste of the glories of Canaan. See Q. 229.
A. “Generation” is not literal, for nearly all who heard the Lord’s words would be dead even before the taking of Jerusalem, and even this event only partially fulfills the prophecy. The word is used characteristically, meaning that the same self-will and rejection of Christ should still characterize His people until all these things were fulfilled, that is right up to Christ’s return to Mount Olivet. (2) It is a warning to Christian professors to see that in the first place they are not standing on privileges, but on the rock, Christ; and secondly, that they are not standing in pride so as to be tripped up by Satan, as all such surely will be, though they are true children of God.
Q. 246. (1) Please explain Genesis 47:99And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. (Genesis 47:9), (2) and Exodus 4:24-2624And it came to pass by the way in the inn, that the Lord met him, and sought to kill him. 25Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26So he let him go: then she said, A bloody husband thou art, because of the circumcision. (Exodus 4:24‑26). J. R. R.
A. (1) Jacob had been a wanderer principally through impetuous following of his own will, and not waiting God’s time; hence when called upon to testify before kings, instead of a song of praise he is heard to murmur, like many Christians now. (2) Those who are about to enter God’s service must themselves be obedient to His laws. As a type, circumcision being a judgment of sin on oneself-this must be practically carried out. For an uncircumcised servant see the case Paul puts in 1 Corinthians 9:2727But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 9:27). (not himself, see 1 Corinthians 4:66And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (1 Corinthians 4:6))
Q. 247. Were the male children drowned in Exodus 1:17-2217But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. 18And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? 19And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 20Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 21And it came to pass, because the midwives feared God, that he made them houses. 22And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive. (Exodus 1:17‑22) (Acts 7:1919The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. (Acts 7:19))? J. R. R.
A. No doubt many were destroyed, some by the king’s command others through exposure, but not all.
A. (1) Yes, and is typical of heaven. Read carefully Hebrews 9, 10. (2) That “chastisement” through means of which peace is made between a sin-hating God and sinners.
Q. 249. (1) Is the woman in Matthew 26:6-136Now when Jesus was in Bethany, in the house of Simon the leper, 7There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9For this ointment might have been sold for much, and given to the poor. 10When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11For ye have the poor always with you; but me ye have not always. 12For in that she hath poured this ointment on my body, she did it for my burial. 13Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. (Matthew 26:6‑13), Mark 14:3-93And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8She hath done what she could: she is come aforehand to anoint my body to the burying. 9Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. (Mark 14:3‑9) the same as Mary, John 12:3-83Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. 4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5Why was not this ointment sold for three hundred pence, and given to the poor? 6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8For the poor always ye have with you; but me ye have not always. (John 12:3‑8)? (2) Please explain Matthew 25:44But the wise took oil in their vessels with their lamps. (Matthew 25:4), and (3) Luke 19:12-2712He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. 20And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25(And they said unto him, Lord, he hath ten pounds.) 26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:12‑27). J. R. R.
A. (I) Yes. See B. S., Jan. 1832, p. 14, Q. 14. (2) There was not merely an outward show of Christianity (shown by lamps burning) but an inward possession of the Holy Ghost to keep the flame alight. (3) This describes our Lord’s present absence from this world, and the faithful or unfaithful conduct of His servants in this world, to each of which He has entrusted some gift to be used for His glory. It also describes the future rewards for faithful service.
Q. 250. Please explain (1) John 15:2-62Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3Now ye are clean through the word which I have spoken unto you. 4Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. (John 15:2‑6). (2) John 1:99That was the true Light, which lighteth every man that cometh into the world. (John 1:9); (3) Matthew 11:11-1711Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. 12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13For all the prophets and the law prophesied until John. 14And if ye will receive it, this is Elias, which was for to come. 15He that hath ears to hear, let him hear. 16But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. (Matthew 11:11‑17). J. R. R.
A. (1) See B. S., vol. 1, p. 68, Q. 314, also p. 140, Q. 430. (2) The B. V. gives the true meaning, “There (that is, Christ) was the true light which lighteth every man, coming into the world,” or “coming into the world lighteth every man.” (3) See Q. 239 above.
Q. 251. Have Luke 13:6-96He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9And if it bear fruit, well: and if not, then after that thou shalt cut it down. (Luke 13:6‑9) and 1 Corinthians 11:3030For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:30), any application to believers now? J. R. R.
A. The passage in Luke refers to the Jewish nation. It is interesting to note that on three great occasions from Moses to Christ, blessing was given and fruit sought with an interval of seventy weeks (490 years) between eachapter Once in Solomon’s time, 490 years after Moses, when they reached their highest position as a nation; next, 490 years after, when restored under Nehemiah; and lastly, 490 years after this, when Christ came: but according to verse 8, a further respite was still granted till the destruction of Jerusalem under Titus. The passage in Corinthians does refer to believers, and means the death of the body. See also Hebrews 12
A. These passages clearly indicate that there are-just as in heaven there is difference of rewards.
A. (1) The end of false professors, never inwardly renewed, but only outwardly cleansed, like a washed sow. (2) The descent of Christ into Hades (the place of departed spirits).
A. (1) It simply describes the mission of angels, who are messengers of God employed on behalf of all believers. (2) This is Christ seen in accordance with the character He bears towards the seven churches; many details being taken up separately in the addresses which follow. He was clothed as a priest, girt with divine righteousness, His head surrounded with the emblem of Divine glory (see Daniel 7) His eyes full of penetrating judgment, His feet strong in justice, His voice powerful and beyond all human control, in His hand the representation of the seven churches, judgment proceeding from His mouth, face full of glory.
Q. 255. Were John 14;15;16 spoken on the way to the garden or at the supper table? G. S. B.
A. It would appear at first sight that they left the house at the close of Chapter 14, but it is more probable that they only then prepared to go, and that the whole discourse and prayer was given in the house.
Q. 256. (1) Does “went to God” in John 13:33Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; (John 13:3) mean going in prayer or, in the sense of Acts 1:99And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. (Acts 1:9), about to go in resurrection? (2) Was the morsel given to Judas (John 13:2626Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. (John 13:26)) a piece of the unleavened bread, and was it dipped in the wine? G. S. B.
A. (1) “About to go,” i.e., in full view of His divine mission. (2) Probably not. Most likely it was a piece of unleavened bread dipped in a dish of sauce made of vinegar, figs, dates, almonds, and spice, said to be beaten up to resemble the clay of Egypt, out of which the bricks were made.
Q. 257. Does John 6:53-5853Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55For my flesh is meat indeed, and my blood is drink indeed. 56He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. (John 6:53‑58) refer to the Lord’s Supper? A. D. E C.
A. No. Jesus offers Himself as the manna (35), but as a matter of fact none could feed on Him save in death, i.e. flesh and blood. Verse 54 is the same as verse 47. “Eating” is “believing” all through. To make it literal eating would reduce the Chapter to the greatest absurdity. Matthew 26:26,2726And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; (Matthew 26:26‑27), is the institution of the remembrance of Christ’s death by Christ Himself during His life. This in the wisdom of God, makes utter foolishness of transubstantiation. For Christ’s body was not broken, nor was any of His blood then shed. Besides, after (ver. 28) He has called it “His blood,” He expressly (ver. 29) says it is still the “fruit of the vine.”
A. in Peter’s martyrdom at Rome, which though not recorded in Scripture, rests on such universal historical authority that it is probably authentic. The manner of his martyrdom is not certainly known, but it is said to have been crucifixion, many also adding, with the head down-wards.
Q. 259. (1) Please explain why Zerubbabel is called the son of Pedaiah in 1 Chronicles 3:1919And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister: (1 Chronicles 3:19), while in other places he is said to be the son of Shealtiel or Salathiel? (2) Arid why in the list of his sons, neither Abiud (Matthew 1:1313And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; (Matthew 1:13)) nor Rhesa (Luke 3:2727Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, (Luke 3:27)) is mentioned.
A. (1) He probably was the son of Pedaiah, but as Pedaiah’s brother appears to have been the firstborn, and to have had no children, Zerubbabel, who was really his nephew, probably succeeded his uncle as head of the house of Judah, and hence passed generally as his son. (2) Rhesa is conjectured not to be a person, but simply “Rosh,” the prince, the title given to the heads of the captivity in Babylon, and hence referring to Zerubbabel. This would make Joannes, the son of Zerubbabel, probably the same as Hananiah, 1 Chronicles 3:1919And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister: (1 Chronicles 3:19). Abiud has been supposed to be the same as Hodaiah (1 Chronicles 3:2424And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven. (1 Chronicles 3:24)) probably the grandson of Zerubbabel by Shelomith.
Q. 260. Why is only Manasseh’s sin mentioned in Kings, and not his repentance, which is told so fully in Chronicles.
A. We should be glad to know.
Q. 261. Is it possible for any one to be “perfect,” Colossians 4:1212Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. (Colossians 4:12); also Matthew 5:4848Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:48), and Hebrews 6:11Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, (Hebrews 6:1)? T. N. S.
A. The word in 1 Corinthians 14:2020Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. (1 Corinthians 14:20) is translated “men,” in Hebrews 5:1414But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:14) “full age.” The verb is rendered six times “fulfilled” or “finished,” Luke 2:4343And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. (Luke 2:43); John 4:34; 17:434Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34)
4I have glorified thee on the earth: I have finished the work which thou gavest me to do. (John 17:4); Acts 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24). The adverb occurs but once, and is translated “to the end,” 1 Peter 1.13. The noun is translated “performance” in Luke 1:4545And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. (Luke 1:45), and “perfection” in Hebrews 7:1111If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? (Hebrews 7:11), and “finisher” in Hebrews 12:22Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:2). In the natural sense, therefore, the word means “fully grown as men.” A man is perfect who has attained the moral end, that is to be a man in Christ, all graces in him are ripe and mature. The word necessarily can only be used relatively of us “Be ye therefore perfect,” though absolutely of God “as your Heavenly Father is perfect.” The doctrine of perfection implying absence from inbred sin has no place in Scripture. In the passage referred to it simply means “full growth in grace,” absolutely therefore it can be true of none in this world, relatively Paul claims it for himself, (Phil, 3:12).
w. J. B.
A. (1) Do you not think they are God’s promise and God’s oath? (2) God and the blessing He leaves is to be rendered back to Himself as an offering. he desolate wilderness of ver. 3 left neither corn nor wine for meat and drink offerings, but on their repentance God would not so utterly destroy the land but leave sufficient for them to enjoy and offer to God.
A. (1) If we use the word “life” for “soul,” is not the meaning clear? To have one’s “life in one’s hand” is a familiar expression. (2) It refers to such a case as Abraham’s intercession for Sodom, see Genesis 18:2626And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. (Genesis 18:26) We cannot say why “island” is used. (3) The word is used in ver. 25 to mean natural life, and in ver. 26 to mean what we call the soul. That the word has the double meaning of “life” and “soul” is evident. For the former see Matthew 2.20, for the latter Matthew 10:2828And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. (Matthew 10:28)?
A. (1) Is it not the Holy Spirit who announced the coming of Christ by John, Simeon, Anna, &c., and opened the door for Him into the Jewish fold? (2) Not Jews alone any longer, they had rejected Him, but the power of His cross should be felt by all nations, (Matthew 28:1919Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19)).
A. The word is not “arkos” a chief or ruler, but “proton” the first or foremost, a word used constantly and always rendered “first.” The meaning surely is “foremost as a sinner” that is in guilt. And was it not so? When Christ had just established the infant church on the Rock, the man who undertook to wipe it off the face of the earth, to destroy “the body “ now they had slain “ the Head “ was Saul of Tarsus. And yet this was the man who in the wonderful ways of God is the only one to whom is committed the mystery of the church, and who alone fully unfolds the real character of that against which he had sinned SD deeply.
A. Surely not. It means us. Are we not to be kings and reign? Our weariness and toil, our tears, our weakness, our unfaithfulness, will all be over then, but not our service. He ever will still be a servant (Luke 12:3737Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. (Luke 12:37)), and shall not we? This, indeed, will be the bliss of heaven to be permitted to manifest, in a small but thus perfect measure, our love and faithfulness to our beloved Lord.
A. We give the following remarks by another. “When one sees what are the fruits of the heart of man, one feels that it must be His mercy which presents us without spot before His face, in that day, for eternal life with a God of holiness. No doubt it is His unchangeable faithfulness, but in the presence of so much evil, one thinks rather of the mercy. Compare in the same circumstances, what Paul says 2 Timothy 1:1616The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: (2 Timothy 1:16). It is mercy which has made the difference between those that fall and those that stand. (compare Exodus 33:1919And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. (Exodus 33:19)).”
A. Dwelling (ver. 17), remaining ver. (9); the same word. It means he does not possess eternal life.
A. The Hebrew word for heart is used in the Scriptures to denote figuratively (a) the soul, life, (b) the seat of the affections, and emotions of the mind of various kinds, as love, confidence, contempt, joy, sorrow, contrition, bitterness, despair, fear, security, fortitude, (c) the mode of thinking and acting; (d) the seat of will and purpose; (e) intellect and wisdom. Gesenius gives references to the texts in which the word appears in these senses.
A. (1) See B. S. vol. i, p. 115, Q. 377. (2) We cannot understand the textual reading of the R. V. and much prefer “having been taken captive by him (i.e., the devil), for (or unto) his will.” It is probable this second “his” being emphatic refers to God, who does thus allow evil doers to be delivered over to Satan see 1 Timothy 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20). In 3:16 there is no “is” in the Greek at all, hence “inspired of God” is one statement, “profitable for teaching” another.