Q. 62. Please explain Leviticus 27:26 with Romans 12:1. M. H. W.
A. In Leviticus under the law, inasmuch as the first-born belonged to God by redemption (Exodus 13:2) it could not be set apart to God as a freewill offering, being already His. In Romans, however, under grace the exact converse holds good; for although we are God’s property by redemption we are told to yield ourselves unto God. Thus “of His own, have we given Him,” and in grace God receives this. The comparison of the two passages throws an interesting light on one of the many contrasts between law and grace.
Q. 63. Why is the genealogy of Joseph given in Matthew 1 and Luke 3? M. H. W.
A. The genealogies were extracted from public records which always ran in the male line. That of Joseph had actually to be made out for the civil census ordered under Augustus, which brought Joseph to Bethlehem (Luke in the public genealogies Jesus would only be registered as Joseph’s son. The Evangelists, however, necessarily add, “as was supposed.” For the difference between Matthew and Luke, see B. S. vol. 1. p. 89, Q. 324.
Q. 64. (1) What are the “clefts of the rock “ (Obad. 1:3,) is it the same as in Song of Solomon, 2:14? (2) Can Hosea 4:17, be applied to Christians? E. S. M.
A. (1) In Obadiah it refers to the rocky fastnesses in which the Edomite lived, and on the strength of which they relied. In Song of Solomon the word refers to the places where the doves delighted to build their nests. There is no special connection between the two. (2) Under grace we do not think that one christian could ever rightly say it of another. Hebrews 10 however conveys the thoughts that God’s grace does often no longer strive with deliberate apostates, which would be equivalent to “let him alone” here.
Q. 65. What is the sin which doth so easily beset us? E. S. M.
A. We do not gather that this refers to one specified sin, but to sin which would entangle our feet and trip us up in the race we are running; just as on the other hand the weight of cares and troubles would press us down. Of course, each individual has some special failings most liable to trip him up, against which to keep watchapter
Q. 66. Does “before all” 1 Timothy 5:20 refer to Christians only, or the world at large? M. W.
A. The connection of the passage, that of office in the house of God (iii. 15), would seem to make the “all” refer to believers only.
Q. 67. Will you please explain Acts 15:20-29, also 21:29 in connection with 1 Corinthians 8? L. A. C.
A. The last two at any rate out of the four restrictions imposed on Gentile converts in Acts appear to have had regard to the consciences of their Jewish brethren. The first two were for the Gentiles’ own sakes. Accustomed to eat meat consecrated by being offered first to an idol, they were no longer to do this. At the same time Paul points out in 1 Corinthians that it was not on account of the meat being injured by such a ceremony or rendered unclean (as a Jew would think), but because such a practice would lead the weak one who did not understand Christian liberty to think lightly of the sin of idolatry. We walk and act on the same principle now of respecting when necessary the consciences of others, whether as to these or other matters. When no conscience is injured, 1 Corinthians would show that we may freely use our liberty as to these matters. The remaining restriction is plainly to us of a different character, being on moral grounds, though in the corrupt heathendom of the time it was hardly accounted a vice at all.
Q. 68. Will you kindly explain Matthew 26:52? C. H. v. P.
A. The direct reference of this Scripture appears to be in seeking to fight for Christ with carnal weapons: “the weapons of our warfare are not carnal.” Those who acted in such a way should perish by such means. It is very likely this passage may have a special force in the great tribulation as to how to resist evil, not by force but by faith and patience. Carefully compare Revelation 13:10.
Q. 69. Kindly explain Luke 9:26; 2 Timothy 2:12, and other similar passages. To whom do they apply? C. H. v. P.
A. To those who act according to them. The final end of those who through fear or shame refuse Christ, choosing rather the approval and applause of the world, is seen in Revelation 21:8. “But the fearful shall have their part,” &c.
Q. 70. How do you reconcile Acts 1:18, 20, and Matthew 27 as to Judas’ death? C. H. v. P.
A. Both are probably but parts of the entire narrative of his fearful end. We may suppose that Acts follows Matthew, the hanging but half accomplishing his death, owing to the halter breaking, or that the word rendered hanging may mean death by spasm, and was followed by the heavy fall. (In the same way Absalom ‘s death might have been described either as by hanging or by spear thrusts).
Q. 71. Are “Philadelphians” a special set of Christians or are they individuals; and would the individual in Revelation 3 lobe counted one? C. H.
A. They appear to have been a little company of christians gathered at Philadelphia, although it was certainly the conduct of the individuals that determined the character of the whole. A person in Laodicea is certainly not a Philadelphian. As regards his action it is doubtless more difficult to stand alone for God than to form one of a company who do so.
Q. 72. Does “without rebuke,” Philippians 2:15, refer directly to our practical standing and walk before God-God not rebuking us because we walk according to His will? Z.
A. Yes. The R. V. gives “without blemish,” the verse seems to be in implied contrast to Deuteronomy 32:5, especially in the Septuagint.
Q. 73. Does 1 Corinthians 15:28 refer to eternity? Z.
A. Yes, after the close of Christ’s reign as Son of Man. The eternal state is described in Revelation 21:1-7.
Q. 74. Why is Deborah not named in Hebrews 11:32? Z.
A. A selection only is made of the leading characters who fought for God’s people against the enemy, many more being included in ver. 33-38 than those named in verse 32, who are merely as samples.
Q. 75. Will you please explain the full meaning of 1 Corinthians 3:16, 17?
A. The force is that if any one corrupts (or “destroys” R. V.) the house of God, that is, brings into it doctrines subversive of Christianity, he should likewise be destroyed,—doubtless by the effects of the very false doctrines he brings in. The Scripture refers to apostates, false teachers, and others of a like class.
Q. 76. Please explain the latter part of Luke 21:36? J. F.
A. This Scripture, addressed specially to Jews and referring to the still future persecution under antichrist, warns those who will go through it to watch and pray so that, escaping all the dangers around, they may stand before the Son of Man forming a part of Jewish remnant.
Q. 77. What is the meaning of “Chosen from the beginning to salvation” 2 Thessalonians 2:13? Z.
A. This refers to the truth of election taught in Ephesians 1:4, and elsewhere.
Q. 78, Can Philippians 3:18, 19 be understood as referring to believers; Demas for instance? Z.
A. Verse 19 appears to say more than could be said even of worldly Christians, for their end is not destruction, however much God may chastise them by the way. These would appear to be only professors.
Q. 79. What is meant by the “love of the Spirit” Romans 15:30? Is the same thought found in Chapter 5:5? Z.
A. The thoughts are a little different. In Chapter 5 the love is shed abroad in our hearts for our own consolation. In Chapter 15 it is the love produced by the Spirit that would lead out the hearts of the Romans to pray for Paul.
Q. 80. Is 2 Kings 8:20 the fulfillment of Genesis 27:40? E. B.
A. Yes.
Q. 81. Please explain Luke 13:24. C. M. B.
A. “Strait” means narrow, and is in contrast with the broad way. Many will seek to enter in when it is too late (ver. 25-27). It is not only necessary to come, but to come in time.
Q. 82. What is the teaching of Luke 12:35-49? Will all believers be caught up, or only those that are watching? S.
A. All will be caught up (1 Corinthians 15:51), but a special blessing seems here to be reserved for those who, in separation from the world around, are truly looking out for their absent Lord.
Q. 83. What is the origin and meaning of “Shiloh,” and how came the name to be applied to a place before the coming of Christ? E. M.
A. “Shiloh” means sent; it only occurs as a personal name in Genesis 49:10, where it may refer to Solomon, whose name has a similar meaning, but no doubt finally to Christ according to Isaiah 9:6. Some however regard it merely as the name of a city even here, as in Joshua 18:1, 10, &c.
Q. 84. In B. S. Oct. 8r, page 73 line 6, it says that Jacob should be included among the types of Christ. Will you please say how? E. B.
A. Many men are only types in part of their lives, as Solomon, and Jacob here. Up to Genesis 27, at any rate he seems a very apt type of our Lord as the patient servant, getting as his reward first Leah, who may fairly be taken as a figure of the Gentile bride of Christ, and lastly (though loved first as was Israel) Rachel who similarly may set forth the Jewish one, who though still Loammi (not my people) shall yet be betrothed. See Hosea 2:19-23, and compare the same words as true of the christian now 1 Peter 2:10, before they are fulfilled to the Jew. In connection it is interesting to observe that the men in Genesis, Adam—Isaac—Jacob—Joseph, correspond to the four evangelists. Adam the first man corresponding to Luke which speaks of the Son of Man, Isaac the risen son of the father, corresponding to John, which speaks of the Son of God; Jacob a type of the faithful servant is in character like Mark the Gospel of Christ as servant; while Joseph as ruler corresponds to Matthew’s Gospel-Christ as Sing of Israel.
Q. 85. Will you kindly explain 1 Timothy 4:12? G. D.
A. Timothy was put in a very prominent place for so young a man, hence the need that his life might be such as to command respect so that none should despise his youth.
Q. 86. Does the new nature ever get defiled? G. D.
A. No (1 John 3:9), but the Christian does by allowing his old nature to act instead of the new.
Q. 87. (1) Is the believer who has fallen still perfect in God’s sight? (2) Where does Paul say we shall differ as the stars? G. D.
A. (1) As regards his standing in Christ he is, for nothing can touch the eternal perfection of Christ’s work for him; as regards his state he certainly is not, and is not restored to God’s favor until he has confessed and forsaken his sin (1 John 1:9). You must ever distinguish between a believer’s standing and state. (2) “One star differs from another in glory. So also is the resurrection of the dead,” &c. 1 Corinthians 15:42.
Q. 88. What is the difference between God as God, and God the Father? M. B.
A. God as God probably includes the whole Trinity, God as Father only the first person in it. The first we find all through scripture, the latter is only brought out in the New Testament, when He is revealed in and by the Son by the power of the Spirit.
Q. 89. Genesis 49 though both Simeon and Levi are evil, Levi is blessed. Is it because they stood for God at the time of the golden calf? If so, what about Ephesians 2:9? “Not of works lest any man should boast.” And why is Simeon left out of Moses’ blessing? E. H.
A. Levi more than regained his lost position at the time of the golden calf Simeon never did. Ephesians 2:9, refers to work connected with salvation. The action of the tribe of Levi was not in any way a question of salvation but was like Rahab’s (James 2) a proof of their fidelity to God.
Q. 90. Will you explain Matthew 18:15, 16? Is the question a personal one, and how should the action be conducted? 0. C.
A. The procedure in the passage evidently refers to personal matters. The whole must be conducted in the true spirit of love, and, observe, the first person to act in love is not the aggressor but the injured person.
Q. 91. Should there ever be prayer when there is not faith for the answer? S. B.
A. Decidedly, though such prayer is not of the highest order. Still Philippians 4:6 is clear; “in, everything” that is, I am entitled to carry straight to God whatever burdens my heart. The point in Philippians is not the prayer being answered, which may or may not be the case, but the relief of a burdened heart in casting its care on God.
Q. 92. Will you kindly explain Q. 27, B. S. more fully, are they individuals, events, or good and evil principles? S. B.
A. If you read verses 37, 38, you must see that individuals are spoken of, not merely principles. We can hardly explain the parable more clearly than verses 37-43; verse 41 may refer to the judgment of Matthew 25.
Q. 93. Does “as many as have sinned without law shall also perish without law” mean the heathen? S. B.
A. Yes. They have not been put under the law like the Jews.
Q. 94. What is conscience, and what power belongs to it? S. B.
A. Conscience may be natural or acquired. Natural conscience is the knowledge of good or evil, and was received at the fall. An acquired conscience is one brought up under a certain rule; such a conscience Paul had (Acts 23:1), which was a good one when persecuting the saints (when in relation to Judaism), but a bad one (when in the light of Christianity). Conscience therefore is not a safe guide, for it may vary according to the light brought to bear upon it. This is often seen in children who may easily be taught to regard many things that are wrong as right, and vice versa, great care is therefore necessary not to make anything a matter of conscience that God does not make so. A conscience is spoken of as good (Acts 23:1); weak (1 Corinthians 8:7); pure (2 Timothy 1:3); scared (1 Timothy 4:2).
Q. 95. Please explain who the saints were that rose, and what the “holy city” means? Matthew 27:52-3. A. G. J.
A. See B. S. vol. 1. p. 40, Q. 271. The saints were probably some who had recently died, and the “holy city” means Jerusalem.
Q. 96. (1) Please explain Matthew 10:23, and (z) Mark 9:49. “Every one shall be salted with fire.” S. M.
A. (1) See B. S. vol 1, p. 63, Q. 292. This verse will be literally true when the Jewish remnant take up the message of verse 7 again, shortly before the Lord’s return to the mount of Olives. (2) This is fully answered in B. S., vol. 1, p. 19, Q. 257.
Q. 97. What is the meaning of the 22 names dividing Psalms 119 into pieces each 8 verses long? A. D. J.
A. The twenty-two words are simply the letters of the Hebrew alphabet; they are placed before each 8 verses to show that (in the Hebrew) each of these verses begin with this letter. Thus Aleph before verses 1-8 means that each of these begins with “Aleph” or “A.” Beth before 9-16 that they each begin with Beth or B and so on. It is called an “acrostic psalm” in consequence.
Q. 98. (1) What is the “day when the Son of Man is revealed” Luke 17:30. (2) On, the son of Peleth, was associated with Korah, Dathan, and Abiram, in their rebellion against Moses and Aaron, (Numbers 16:1); how is it that he is not mentioned in the judgment that fell upon the others? M. S.
A. (1) It is the day of His public appearance when He descends to the Mount of Olives to reign over the earth. (2) As he is not mentioned again it is possible that he repented. (A rabbinical tradition says that he did, being persuaded to do so by his wife.)
Q. 99. (1) Please explain Isaiah 7:15. (2) The Holy Spirit descended upon Jesus in the form of a dove, and on the disciples as fire: why is there this difference? M. S.
A. (1) Butter and honey signify plenty, and the prophecy that the land though desolate for a time should again become prosperous as it was at the time of the Lord. We should be glad of further light on the latter clause of the verse. (2) The difference is in accordance with the object of the manifestation. In the case of the Lord it was in accordance with His character of meekness and humility; in Acts it was connected with the power of speaking in different languages, thus undoing by the Spirit’s power (for the moment) the results of Babel.
Q. 100. (1) Please explain 1 Timothy 5:9-16. (2) Are faith, hope, love, (1 Corinthians 13:13) eternal? J. H.
A. (1) The directions here seem very clear, please say what is the difficulty. (2) Faith must cease when changed to sight, hope when all it looks for is fulfilled (Romans 8:24), but love abides forever. In one sense too faith will ever be in exercise (as in such a connection as Hebrews 11:3).
Q. 101. Please explain the difference between baptizing “ in the name of the Father, Son, and Holy Ghost” (Matthew 28:19); “in the name of Jesus Christ” (Acts 2:38); “in the name of the Lord Jesus” (19:5).
A. The baptism is the same, and we should believe that the same words were used, as there is only the one command, but the baptism is described in different terms according to the case. Thus in the command when “all nations” are contemplated we get the full words given; in Acts 2 specially Jewish the name of Jesus is made prominent, being the One who had been rejected by them; while in Acts 19 it is the “Lord Jesus” being Christ in resurrection, and not addressed specially to those who had just crucified Him.
Q. 102. (1) Was the kingdom of heaven set up on earth after the resurrection of Christ? (2) What is the distinction between it and the kingdom of God?
A. (1) It is not set up in power till the King reigns. It was preached however and people entered it. It was not established after Christ’s resurrection because He (the King) was still rejected even then. (2) The kingdom of God always exists, for God always rules, and those who own and fear Him are in His kingdom. The term is also applied to the kingdom of heaven looked at morally (Luke 17:21), for morally this kingdom was established in the hearts of those that believed. The kingdom of heaven is the rule of heaven (and of God) over the earth. The kingdom of heaven is not a kingdom in heaven, but on the earth, the subjects being the Jews, and the sheep of Matthew 25 Christ is the King, and believers will reign with Him at His appearing.
Q. 103. What does dispensation mean? M. S.
A. The word literally means “the law of the house.” The meaning of the term is the particular aspect of God’s dealings at the time a discerning of which is essential to true christian conduct. Paul for instance in Galatians 3 and 4 clearly brings out the distinction between the dispensation of law and that of grace.
Q. 104. Will you please explain (1) 1 Timothy 2:9; also (2) 1 John 1:7? Are all Christians in the light? L. A. C.
A. (1) The passage plainly refers to the fashion of largely adorning the person. It does not condemn the actual plaiting of the hair, but the doing it for purposes of outward worldly adornment. The fashion changes but the principle of the verse remains the same. (2) All Christians are ever in the light, but they do not all walk “as children of light.” If they were in darkness, a stumble could be excused, but there is no such excuse for a true Christian.
Q. 105. Please explain what spirits are referred to in 1 Peter 3:19. M. N. M.
A. Read carefully Q. 10. B. S., January last, p. 13. They are the spirits of those who, while alive on earth, rejected the testimony of the Spirit of Christ.
Q. 108. Did our Lord Jesus Christ preach the gospel of the grace of God? Is the gospel in Mark 1:15 synonymous with the gospel of Christ in Romans 1:16? J. G.
A. What the Lord preached is briefly recorded in Mark 1:15, namely, the good news of the coming kingdom. We must remember that God was still seeking fruit from man according to the parable in Matthew 21:33-46. It was the death of Christ at the hands of His own people that filled up the measure of man’s iniquity. The gospel of Romans 1:16, is founded on Christ’s death and resurrection, (1 Corinthians 15); hence it is clear that Christ could not fully proclaim it previous to the cross. He does command it to be preached after His resurrection, Mark 16:15. We must carefully distinguish between the time when man was still as it were on his trial, and the time when (sentence having been finally pronounced against him) Christ stepped forward and bore it all as a substitute: so that now, Matthew 21 is fulfilled and God is no longer looking for fruit from guilty man, but bidding him to the gospel feast, (Matthew 22)
Q. 109. Does Matthew 5:20 refer to the righteousness wrought out for us by Christ, or wrought in us by the Spirit? Is it imputed or imparted? J. G.
A. It refers to practical Christian righteousness, not to the righteousness of God in Christ, which indeed was not and could not at this time be revealed. It is what is wrought in us by the Spirit here, not what is imputed to us. You cannot get the full gospel or the righteousness connected with it until the foundation of all was laid, not in the birth, but in the death and resurrection of the Lord Jesus Christ.
Q. 110. What is meant by “whereunto also they were appointed?” J. G.
A. This in l Pet. 2:8, as in Jude 4, does not mean that they were appointed to sin or condemnation, but points out the special character of sin and of condemnation that they should fall into. The emphasis in Jude is on the word “ this.”
Q. 111. Are there any limitations to the command in Luke 6:35. “ Lend, hoping for nothing again?” (This and similar Scriptures have cost me pounds, I believe.) J. G.
A. Most certainly. Your duty to provide for your own, to do good especially to those of the household of faith; and other Scriptures clearly limit it. We doubt not that, in this verse as well as verses 29, 30, what is taught is the spirit in which we are to walk and act.
Q. 112. Is it right to emphasize the “if” in 1 Corinthians 15:2? J. G.
A. Whether it is emphasized or not is of little matter so long as it is there. Paul is here writing to his Corinthian converts (or professed converts) and refers to the gospel which they stood in and were saved by (if they had held fast the truths he had preached which were of saving power) unless it should turn out that (there being no resurrection) their faith was vain. Compare verse 14. The “if” did not touch any that did hold it fait, and those who did not were obviously mere professors.
Q. 113. Will you kindly explain “and the fruit of righteousness is sown in peace of them that make peace?” M. A. T.
A. We cannot say that the exact meaning is clear to us. Great blessing here attaches to the peacemaker, as in Matthew 5:9. Righteousness and peace are his; two things that are met together, and both ours in Christ; only here it is the practical righteousness and peace that belong to the ways of the true peacemaker. We shall be glad of further light on this verse.
Q. 114. In Genesis 2:2, “and on the seventh day God ended His work,” Ought it not to be the sixth, for He rested on the seventh. Also are these days of 24 hours, or ages? M. A. T.
A. “On” might very well mean “ by.” The meaning however is clear that by the seventh day all the work was ended. We believe the whole language of the passage “evening and morning” &c. tends to show that ordinary days were meant, not vast undefined epochs of time, for observe the seventh is equally called a day, and was set apart and hallowed by God for rest from labor, as practically one day in seven has been ever since. The seventh clearly is not an age, but a day: therefore why not the other six? All the vast periods of time that geologists require come in between verses 1, and 2, for observe the rest of Genesis 1 does not describe the creation of the world, but merely the ordering of an already created heavens and earth for the abode of man.
Q. 115. Does the word “stauros” mean stake, or cross, as refering to Calvary? H. N.
A. It means literally “a stake.” There was no word for what we understand as cross in Greek, death being inflicted by various methods of impalements, and of tying or nailing up on bars of wood; some were simple poles, others like a X, others like a T, others like the sign +, and others again like the shape of a true cross. It is difficult for christians to whom the last has been perfectly familiar for nearly twenty centuries to remember that it is only the fact of the death of Christ that has given the word such a definite meaning and special significance. Even the Latin word “crux,” (whence cross) has no precise meaning.
Q. 116. Does “swear not at all” prevent taking lawful oaths? E. M.
A. We think not. On the contrary Leviticus 5:1 seems to show that such were justifiable.
Q. 117. Is leaven always a type of evil, and in what sense is the kingdom of heaven like “leaven?” E. M.
A. We believe leaven is always a type of a hidden corrupting principle rapidly pervading a mass. The parable in Matthew 13:33 is the counterpart of the previous one, which denotes the outward corruption that would mark the development of the kingdom; for it must ever be remembered that this embraces the whole circle of christian profession, and we well know into what a great tree this has now grown, and how many unclean birds find shelter beneath its branches. This parable chews the inward corruption, and that the kingdom would be characterized by a system of doctrines that should possess the whole mass. It is not faith, but a mere religious profession.
Q. 118. (1) Why is Dan omitted from the list of those sealed? (2) Why do not the numbers of Matthew 1:17 cones-pond with what goes before? E. M.
A. (1) We cannot say, but should be glad to hear. The tribe was certainly conspicuous for idolatry. That it will have a share in the final blessing and division of the land in the millennium is clear from Ezekiel 48:1,32. (2) The verse fully corresponds with what goes before. Please state the difficulty, and also refer to answer to Q. 368. B. S. vol. 1 p. 113.
NOTE. —In consequence of the great influx of queries this month, we are compelled to leave a few over till April, as our space is more than filled up.