Q. 222. What is meant by the "day of visitation" 1 Peter 2:12? M. N.
A. The day of judgment, when an account shall be given of every idle word spoken against God's children now (Matt. 12:36).
Q. 223. How does Gen. 10:5, agree with Gen. 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, S hem 26) the number having reference to those of Israel (46:27), compare Deut. 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 chap. 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 16:16.
Q. 225. (1) What is the meaning of 1 Cor. 9:22? (2) If Paul was sure of attaining unto the first resurrection, why did he say " if by any means I might attain? E. M. B.
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 Col. 3:1.
Q. 226. Does Christ reign over the world now?
A. No. He will shortly (Rev. 22:20) return into the air (1 Thess. 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 (Rev. 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 (Rev. 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 (Dan. 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 (Rev. 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 (Heb. 11:10). (3) Yes; why not?
Q. 228. (1) Were Luke 10:18 and John 12:31 fulfilled at the time our Lord spoke, or are they yet future? (2) Does Satan accuse the brethren before God now? E. M. B.
A. (1) 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 12:31 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 Heb. 2:14, 15. (2) Rev. 12:10, which we believe is still future, clearly says so. Job; 1 Kings 22 and perhaps Zech. 3 give illustrations of his position and actions in the heavenlies, where even now our warfare with Satan is. (Eph. 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 Cor. 12:13. We understand the expression to be equivalent to sealing, Eph. 1:13, which is a different aspect of the same event viz. the Holy Ghost taking up His abode in our bodies (1 Cor. 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 12:32, 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" Matt. 12:28; " of heaven" Matt. 3:2; " of His dear Son," Col. 1:13; "of the Father," Matt. 13:43; of the Son of Man," Matt. 16:28; "everlasting," Dan. 7:27; "heavenly," 2 Tim. 4:18. (2) The passage in 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 Num. 13:22 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 Josh. 3 and iv.? 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 Josh. 21:11;15. 13, 14) who were the same or a kindred race. The passage appears merely to shew the extreme antiquity of Hebron. (2) "Pass over" is rendered by two Hebrew words, the one meaning literally to pass over, (See Ex. 12:13,23,27), the other to pass across or through (See Gen. 15:17;32. 10; Ex. 12:12,23; Deut. 2:14, etc.) It is the latter word that is used in Joshua.
Q. 232. What is the heavenly kingdom spoken of in 2 Tim. 4:18? s. B.
A. The heavenly side of the coming kingdom. There will be an earthly side consisting of those ruled over, and a heavenly consisting of their rulers. " Kings and priests" who will reign with Christ a thousand years (Rev. 20:4). The New Jerusalem will be the seat of heavenly authority.
Q. 233. Does not Judah's crouching (Gen. 49:9) and Israel's (Num. 24:9) refer to the dwelling in Egypt when Pharaoh recognizing their power wished to keep them down?
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? Rev. 1:12. c.
A. (1) The Holy Ghost; no longer regarded as one (Eph. 4) in connection as now with the one body composed of Jew and Gentile, but in His sevenfold perfection as seen also in Isa. 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 22:44.)? (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 Cor. 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 ours 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.
Q. 237. Who is Reuel, Ex. 2:18, and who is Jethro? Are they both the same person? (Ex. 18:1.) F. E. L. P.
A. Reuel is only one of the names of Jethro, Moses' father-in-law. He is also called Hobab. Some think from Num. 10:29, that Ex. 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 Rev. 7? S. V. P.
A. See B. S., March 1882, p. 91, Q. 118.
Q. 239. How do you reconcile John 1:34 with Matt. 11? J. L.
A. " Until John" evidently includes him, because of Matt. 11:9.
Q. 240. What is your opinion of the value of the marginal readings in the R. V., say in Rom. 9:5 and Acts 8:38? J. G.
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.
Q. 241. Please explain " make to yourselves friends of the mammon of unrighteousness," Luke 16:9. M. H.
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 11:41, " 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 shew that Christ was the Son of God, hence they are recorded for this end (John 20:30,31). He wrought them by the power of God, (Luke 11:20) but He also had power in Himself by virtue of being not only man but God (John 5:21; 10:18). As man He said 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 Heb. 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 'Sc ere a foretaste of the glories of Canaan. See Q. 229.
Q. 245. (1) How are we to reconcile Matt. 24:34 and Luke 21:32? (2) What is the true meaning of 1 Cor. 10:12? R. T. B.
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 Gen. 47:9, (2) and Ex. 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 Cor. 9:27. (not himself, see 1 Cor. 4:6)
Q. 247. Were the male children drowned in Ex. 1:17-22 (Acts 7:19)? J. R. R.
A. No doubt many were destroyed, some by the king's command others through exposure, but not all.
Q. 248. (1) Does the house of the Lord (Psa. 27:4, &c.) mean the temple, and what does it typify? (2) What does " chastisement of our peace " mean, Isa. 53:5? J. R.R.
A. (1) Yes, and is typical of heaven. Read carefully Heb. 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 Matt. 26:6-13, Mark 14:3-9 the same as Mary, John 12:3-8? (2) Please explain Matt. 25:4, and (3) 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 15:2-6. (2) John 1:9; (3) Matt. 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 13:6-9 and 1 Cor. 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 each. 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 Heb. 12
Q. 252. Are there different degrees of punishment for the lost (Matt. 11:22; 12:42)? J. R. R.
A. These passages clearly indicate that there are-just as in heaven there is difference of rewards.
Q. 253. Please explain (1) 2 Peter 2:20-2 and (2) Eph. 1V. 9. J. R. R.
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).
Q. 254. Please explain (1) Heb. 1:14, and (2) Rev. 1:13-16. J. R. R.
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 Dan. 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 13:3 mean going in prayer or, in the sense of Acts 1:9, about to go in resurrection? (2) Was the morsel given to Judas (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 6:53-58 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. Matt. 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."
Q. 258. When was the latter part of John 21:18 fulfilled? A. D.
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 Chron. 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 (Matt. 1:13) nor Rhesa (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 Chron. 3:19. Abiud has been supposed to be the same as Hodaiah (1 Chron. 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," Col. 4:12; also Matt. 5:48, and Heb. 6:1? T. N. S.
A. The word in 1 Cor. 14:20 is translated "men," in Heb. 5:14 "full age." The verb is rendered six times "fulfilled" or "finished," Luke 2:43; John 4:34; 17:4; 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 1:45, and "perfection" in Heb. 7:11, and "finisher" in Heb. 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).
Q. 263. (1) What are the " two immutable things " Heb. 6:18? (2) Who is it that returns and repents in Joel 2:14?
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.
Q. 264. (1) Explain Psa. 119:109, and (2) Job 22:30, (3) How should Psuchee be translated in Matt. 16:25,26? W. J. B.
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 Gen. 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 Matt. 2.20, for the latter Matt. 10:28?
Q. 265. (1) Who is the porter in John 10:3? (2) What is meant by " all men" in John 12:32? H. c.
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, (Matt. 28:19).
Q. 266. What is the meaning of "Sinners of whom I am chief," 1 Tim. 1:15? C. B.
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.
Q. 267. Who are meant by " his servants " in Rev. 22:3? Does not our service end with our lives on the earth? M. A. T.
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 12:37), 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.
Q. 268. Please explain Jude 21, " looking for the mercy of our Lord Jesus Christ unto eternal life." M. A. T.
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 Tim. 1:16. It is mercy which has made the difference between those that fall and those that stand. (compare Ex. 33:19)."
Q. 269. What is the meaning of "abiding" in 1 John 3:15. J. F. G.
A. Dwelling (ver. 17), remaining ver. (9); the same word. It means he does not possess eternal life.
Q. 270. Esau said in his heart, Gen. 27 the fool hath said in his heart Psa. 14:1. What is the meaning of the Hebrew word; does it mean thought only? W. J. B.
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.
Q. 271. (1) Please explain 1 Cor. 7:14. (2) What is the true rendering in 2 Tim. 2:26 and 3:16? J. G.
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 Tim. 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.