Q. 303. In Num. 12 we are told that both Aaron and Miriam spoke against Moses, but only Miriam is punished. Can you give the reason for this? E. B.
A. The anger of the Lord was against both of them, but Aaron's priestly office may have saved him from the outward sign of God's displeasure. It is also possible that Miriam may have been first in the transgression, being named first in ver. 1 but not in ver. 4, where the natural order is given.
Q. 304. (1) What is the meaning of " baptized for the dead," 1 Cor. 15:29? (2) How is a thing sanctified by the word of God, 1 Tim. 4:5? s. H.
A. (1) See B. S. January, 1882, p. 16, Q. 26. (2) It is set apart by the word of God which reveals that every creature of God is good, and by prayer which receives all with thanksgiving. (ver. 4).
Q. 305. Please explain Acts 15:29, in connection with 1 Cor. 8:9, 10. A. G. G.
A. Does not the epistle give the godly reason on which the apostolic injunction is based? It was not intended to bring the Gentiles into bondage, but in this matter at any rate there was a concession to the conscience of their Jewish brethren, and it is on this ground Paul so lovingly puts it in the Scripture referred to.
Q. 306. Referring to Q. 218, we read of our Lord being " weary," " hungry," and of His weeping. Would not these be called infirmities? S. B.
A. The bodily suffering and weakness that Christ felt, and to which you allude, were a part of the perfection of His sinless humanity. In a sense they may be called infirmities, but the modern use of the word rather implies disease, or some physical, or mental deficiency. Hence we would rather say, Our Savior had all the feelings proper to a perfect, sinless humanity.
Q. 307. Please explain Dan. 7:9-14. Who is the "Ancient of Days," and who is the one "like the Son of Man?" E. B.
A. Is not the former God the Father, and the latter Christ, as " Son of Man? "
Q. 308. What is the meaning of "purifying their hearts by faith " Acts 15:9? It does not appear to be the extirpation of sin. F. C. B.
A. It is in no way different from the other passages which speak of the cleansing, or washing, or renewing consequent on conversion. On believing I receive a new and holy nature, my heart is practically cleansed. It is not that my old evil nature is gone, but that it no longer reigns supreme in my being, that is in myself, as a source of will and action.
Q. 309. (1) When will Isaiah 19:19 be fulfilled? Can the " altar " be applied to the great Pyramid? (2) Did Jephthah act rightly with regard to his daughter, Judg. 11:30-40? E.
A. In the Millennium, when Egypt shall share in the blessing of the Jews. From the rising of the sun, even to the going down of the same. Jehovah's name will be great among the Gentiles; and in every place incense shall be offered unto it and a pure offering. No wonder there shall be an altar to Jehovah in the land of Egypt and a pillar at the border thereof-a sign and a witness unto God in that land. We do not know where this altar will be. (2) Jephthah acted wrongly in making his foolish and rash vow. According to Num. 30:2, the vow once made could not be broken. The difficulty that has always been felt with regard to this passage arises no doubt from the way in which Jephthah is spoken of in Heb. 11:32.
Q. 310. Explain Gen. 49:17.
A. This Chapter contains both literal blessings, &c., and a prophetic glance at the whole history of the children of Israel. Dan typically represents the power and treachery of Satan, while the remnant looking out for Christ cry as in verse 18. The typical character of the Chapter may be shown thus:Apostate Israel of old—Reuben, unstable—Simeon and Levi—rebels and murderers.
Christ at His coming and now-Judah.
The despised nation now Zebulun-Israel a merchant, and Issachar-subject to Gentile rule.
Nation under Antichrist?—Dan—see Lev. 24:11 and Judg. 18.
The Remnant saved—Gad—victory at last, and Asher-blessed. Naphtali-freedom and worship.
Christ at His second coming-Joseph.
Christ in His millennial reign-Benjamin-son of my right hand, Psa. 110:1.
Q. 311. Who are the "sons of God" in Gen. 6:2 and in Job 38:7? M. L.
A. In Job they are clearly the angelic host. Probably also in the former passage. See B. S., April, 1882, p. 122, Q. 153: also the note to the same query on p. 201.
Q. 312. How do you reconcile John 1:34, and Matt. 11:3. (This was put ver. 13 in Q. 239). The generally accepted, but I think entirely mistaken view, is that John's faith was failing, was it not on account of the Character of Christ so utterly unlike what he had expected? " There is one coming," saith he "who will burn you up as chaff with unquenchable fire." But as months pass on and John himself is cast into prison, and hears only of deeds of mercy, and healing, is it to be wondered at that he feels confused, not as to Jesus being the Christ, but as to why He was so different from all former prophets? J. L.
A. Your remarks only tend to explain the cause of the wave of doubt that passed over John's mind, not to deny it. No doubt neither John nor even the Apostles could understand the meekness and lowliness of Christ when both had expected a king to reign over them in power. Still less doubtless could John see why One who was all powerful would permit His faithful follower to languish in prison and not lift a finger to release him. The plain meaning, however, of the Baptist's words leaves no doubt that for the moment his faith in the Messiah was clouded.
Q. 313. (1) Is the redemption in 1 Cor. 1:30, the redemption of the body, being mentioned last? (2) What is the fullness of God (Eph. 3:19) with which the believer may be filled? H. C.
A. (1) Why not redemption of both body and soul? (2) All that God is. It is not "filled with," otherwise we could bold it, that is, the finite could hold the infinite! But "filled unto" or "into," just as an empty vessel without a bottom might float about in the ocean and be filled into all its fullness, any amount of water passing through it as long as it remained in the ocean, but incapable of holding a drop if taken out. Such is the believer.
Q. 314. Why is it that in Acts believers are always said to be baptized in the name of the Lord Jesus, instead of in the name of the Trinity according to Matt. 28:19? E. M. B.
A. The words used were doubtless those of Matthew, for this was the only commission given. Still, in the historical record, it is said to be in the name of Jesus Christ, of the Lord, and of the Lord Jesus, all meaning that it was in confession of His name and belief in Him they were baptized, thus showing it was Christian, as opposed to Jewish baptism.
Q. 315. Please explain Acts 22:16. Was Paul baptized unto John's or Christian baptism? If the latter, why is it added, " and wash away thy sins?" E. M. B.
A. Baptism is but the figure. It is not the washing away of the filth of the flesh by the water that saves me, but the answer of a good conscience towards God (see 1 Peter 3:21). Besides, it is here added " calling upon the name of the Lord " (Rom. 10:13). It is through identification with Christ in death that my old self is gone and my sins washed away. Baptism is but the figure of this.
Q. 316. Kindly explain 1 Tim. 4:8 and Mark 10:30. In what sense have we the promise of the life that now is? E. M. B.
A. Were things in their normal condition we should know the benefits of being introduced into the Christian family in a way we little know now. Hundreds of houses would be opened to us, and we should feel we had gained ten friends for every one lost. As it is, some of us have experienced even in the present ruin, in no small measure, the truth of this verse, in the wide circle of Christian love and sympathy practically shown. See also Matt. 6:33.
Q. 317. How can a believer be denied by Christ before His Father? E. M. B.
A. We do not know that we have any ground for assuming that those spoken of in Matt. 10:33 were believers.
Q. 318. Will christians who do not suffer with Christ and for His sake, reign with Him? 2 Tim. 2:12. E. M. B.
A. We doubt not that our position in the glory will depend on our faithfulness here. In a sense, however, we believe that all who have a part in the first resurrection will reign with Christ, according to Rev. 20:6.
Q. 319. Please explain Rom. 14:5,6, and say if the passage warrants the observance of days. E. M. B.
A. It warranted a tender regard on the part of Gentile converts towards the consciences of their Jewish brethren who had been taught by God to observe days and months, &c. It affords no excuse for Gentiles, who have never been so taught by God.
Q. 320. (1) What tidings out of the East and out of the North will trouble Antichrist, Dan. 11:44? (2) Is there any Scripture which states that he will profess to the Jews that he is Christ? (3) Is there any evidence that he will be at Armageddon in person? J. T.
A. It is important to observe that tidings out of the East and out of North (which we can only conjecture) trouble not Antichrist, but the last king of the North, who is in question from the middle of ver. 40 to the end of Chapter 11 " The king" who is attacked by the king of the South (Egypt) and by the king of the North (Syria) is Antichrist, whose end is not given here but in many other Scriptures. The closing verses follow up his history with the doings and the end of the Assyrian or king of the north, who is really the enemy of the Antichrist, and is to stand up against the Prince of princes, but to be broken without hand. (2) It is "the king" who reigns in the land of Palestine, as if he were the Christ; but he is really the Antichrist. See verse 36-39, and compare John 5:43, 2 Thess. 2:3-10, Rev. 13:11-13. (3) The Antichrist is to be destroyed along with the Emperor of the West, the revived Roman beast, by the Epiphany of the Lord Jesus from heaven, and consigned to the lake of fire alive, (Rev. 19.20), as, it would seem, the king of the North also and later. Compare Isa. 30:33, reading "for the king also."
Q. 321. Who are meant by "the heathen upon whom thy name is called," Amos 9:12? J. T.
A. The Gentiles who are to be brought to know and confess the name of Jehovah in the future days of Messiah's kingdom. James cites this scripture for the principle, which overturned the Judaizing desire that Gentiles should not be now owned, though believing in the name of the Lord, unless they were circumcised, i.e., became practically Jews. The apostle applied it to God's present work of grace in calling Gentiles as such will be true in another and far larger way when the Lord reigns over the earth and fulfills the prophets in all their extent.
Q. 322. In 1 John 3:6,9 we read that those who are born of God and abide in Him do not commit sin; does not this seem to contradict other passages of Scripture, and also our own experience, and to favor what is called the doctrine of perfectionism? H. H.
A. The flesh is not " born of God," but the believer is, having received a new nature. In this Chapter the Christian is regarded solely as living and acting in the power of this new nature. Provision is made elsewhere for failure, but not here. The doctrine of perfectionism, that is, the absence of the flesh, " sin," is however carefully guarded against even in this epistle (Chapter 1:8). Refer to B. S., May 1882, p. 159, Q. 170.
Q. 323. Do you consider that the various passages which speak of Christ's second coming lead to the belief of his temporal and personal, or spiritual reign on the earth? T. H.
A. His temporal reign for 1000 years over this earth; not however, reigning (as is indicated in Ezekiel) personally over Jerusalem (a prince of the house of Judah will here be His vicegerent), but personally as regards the earth at large, and we shall reign with Him.
Q. 324. (1) What is the meaning of "anointing him with oil in the name of the Lord," James 5:14? (2) Who are we to understand Melchizedec to be in Heb. 7? H. C.
A. (1) Oil is actually and typically used for healing in Scripture (see Luke 10 &c.). We cannot say more. (2) A literal man, only without father and mother, &c. in a priestly sense, i.e., his priesthood was of a different order from Aaron's which entirely depended on descent and genealogy and lasted for a definite period. All that is said about him in Heb. 7 is as a priest.
Q. 325. Please explain the parable in Luke 19 who is meant by the wicked servant, and what by the pounds and the bank? H. C.
A. It shows forth man's responsibility until the Lord's return, just as Matt. 25 (the talents) shows forth God's sovereignty. The former says "You have all got something; whatever it is, use it to the best advantage for God's glory, and you will be rewarded accordingly." Matt. says "Although one may have far more brilliant gifts than another, yet all who are equally faithful shall alike enter the joy of their Lord." The wicked servant is a professor only. The pounds are the gifts God gives us.