Q. 19. What is the meaning of John 1:9, “That was the true light which lighteth every man that cometh into the world?”
A. See B. S. vol. 2. p. 230 Q. 250. Also Q. 1. this year.
Q. 20. How was it that the Lord said to Mary “ Touch me not, for I am not yet ascended to my Father “ (John 20:17), while in Matthew 28:9 He permitted the women to hold Him by the feet, and in John 20:27 told Thomas to thrust his hand into His side? Had He ascended in the interval?
A. See B. S. vol. 1. p. 112, Q. 366.
Q. 21. Explain Hebrews 13:10.
A. See B. S. vol. 1, p. 67, Q. 355, also B. S., vol. 2, p. 13, Q. 9, also Q. 1, this year.
Q. 22. Will the church during the millennium be on earth with Christ? (2) Will the Old and New Testament saints be raised together?
A. We find that Christ will reign over the earth during the millennium, but not that He will habitually live on the earth. On the contrary a prince who will be His vicegerent will reign in Jerusalem. Christ and the Church will be together in intimate relation doubtless with the earth, as reigning over it, but above it and forming, as far as the figure in Revelation 21 shows us, a connecting link between heaven above and earth below. We are to reign in glory with Christ, having different spheres allotted to us according to our faithfulness in walk and service now. The transparent cube, which is the figure representing the heavenly saints„ shows that they will be used to transmit the glories of Christ to every part of the earth. (2) Scripture says generally the dead “in Christ.” All who by faith in God at any age of the world’s history are; among “the just” will take part in the resurrection of the just, which is the first resurrection. We do not know of a line of Scripture to show that those in the church will be raised separately from the Old Testament saints.
Q. 23. Will the earth be burned up before the Lord comes?
A. Seeing that when He comes to the earth His feet will stand on the mount of Olives (whence He ascended), it is evident that it will not (Zechariah 14:4).
Q. 24. Does Matthew 6:19 forbid Christians accumulating money in banks, burial societies, &c. against “a rainy day” or old age (see verse 25-34).
A. The verse appears to draw a contrast between earthly and heavenly treasures. A Christian’s treasures are not on earth, and the sooner he knows and believes this, the better able he will be to set his affections on things above, not on things on the earth. Even if he have riches they are not the things which are his own, but another’s (God’s) Luke 16:12. As to the way in which he is to use his riches, whether he is to spend interest or principal, whether he is to have a banking account or no, all this and every other detail must be referred to God, who in His wisdom will guide aright each one who seeks for guidance, We do not think the verse is directed against saving banks.
Q. 25. What was the sword in Luke 2:35? (2) How are the thoughts of many hearts revealed?
A. See B. S. vol. 2, p. 162 Q. 182 also Q. 1 This year. (2) Does it not mean that the presence of Christ on earth was a touchstone for man’s heart, drawing as He did round Himself all who were prepared in heart (though it may be secretly hitherto) to receive Him; and on the other hand bringing out the depths of enmity and hatred that were but partly known before Christ came. It was the presence of light that fully brought out the darkness.
Q. 26. Referring to vol. 2. Q. 379, please explain 1 Timothy 5:11, 12 in connection with verse 14. Why does Paul in v. 11, 12 blame widows for wishing to marry again, and in ver. 14 order them to do so? (2) What is the “first faith” which they have cast off? (3) Had widows in those days no fortunes of their own; for it would seem from what the apostle says that they were always dependent?
A. Paul seems rather to point out that their probable desire to remarry renders them ineligible for being supported by the church. (2) We do not exactly understand the meaning of the “ first faith:” will some correspondent answer this? (3) Widows in Scripture had no legal provision. Under the Mosaic law they were left partly dependent on relations, more especially on their eldest son, and partly on a share in the tithes (Deuteronomy 14:29; 26:12); widows generally were commended to the care of the community (Exodus 22:22; Deuteronomy 27:19; Isaiah 1:17; Jeremiah 7:6;22:3; Zechariah 7:10). Among the apostles, widows were maintained at the public expense (Acts 6:1-6). As a rule therefore widows had no fortunes of their own.
Q. 27. Does “the righteous,” Amos 2:6 refer to Christ? (2) What is the meaning of Zechariah 9:11?
A. Like many other Old Testament Scriptures this has no doubt a literal meaning lying on the surface, and possibly a secondary one referring to “the righteous one “ who was sold for thirty pieces of silver (2) The marginal reading seems to clear it up, together with a reference to Isaiah 61:1. It is addressed doubtless to the “daughter of Zion “ whose covenant is by blood, Exodus 24:8, and who will be brought back from the prison house of her rejection and dispersion.
Q. 28. In the Revised Version in 1 Thessalonians 1:9. the indefinite article is used; in the Authorized Version, the definite article, “ the living “instead of “a living;” if the former is correct, please say what is the difference in the force of the expression.
A. The substitution of the indefinite for the definite article is doubtless well founded. The result of the change is that more emphasis is thrown in the words “living and true” than on “God,” which is no doubt the point the apostle wished to bring out.
Q. 29. Explain the latter part of Hebrews 12:17. (2) What do we learn from Revelation 2:10?
A. What Esau sought earnestly with tears was not a place of repentance but the blessing. See Genesis 27:34. (2) No doubt reference is made to some particular time of fiery trial the early Christians underwent. At present Christians generally are not actively persecuted. But if any are in like circumstances, this word will be very precious to them.
Q. 30. In vol. 2. p. 403 amongst the list of those who resisted temptations are given the Rechabites. In Jeremiah 35:2 we read that the Lord commanded Jeremiah to set wine before them; in James 1:13, that God does not tempt any one.
A. Many of the acts recorded in the prophecies can only be explained by seeing that they are pictures by which God strove all the more vividly to bring home their sin to His rebellious people. The action of Jeremiah here was entirely of this nature. It was not a question of tempting or trying the Rechabites, that was not the point, but of sheaving how far more faithful they were to their father’s words than Israel to God’s on these grounds therefore we think it might have been well and correctly omitted from the list last year.
Q. 31. When it is said “Look unto me, and be ye saved all the ends of the earth” (Isaiah 45:22), is He, to whom the saving look is to be directed, a dying or dead Christ or One who had died and been raised from the dead (compare Romans 10:9)? It is true that “ by His stripes we are healed,” but could a look at a suffering, dying, or dead Christ hanging on a tree, whilst being “made sin,” bearing all the judgment due to sin and “crucified through weakness,” impart “eternal life” and give power against sin?
A. In Romans 14:11 and Philippians 2 This passage in Isaiah is expanded and applied to Christ risen and glorified, in whom Israel shall be justified and shall glory in the Millennium. The groundwork is undoubtedly the cross, but the One to whom they turn is clearly Jehovah—Jesus in millennial glory.
The closing half of the question seems rather directed against a line of a hymn. “There is life for a look at the crucified One” than to bear on the passage here, which does not refer to Christians at all, but to the resurrection and blessing of Israel. As to the question on its own merits, we must remember not to apply a critic’s accuracy to poetical language. “To look” we presume here means to “trust in.” The One in whom we trust is Christ: we do not literally look at Him-anywhere, but we do trust in His finished work and receive eternal life. To show however that a literal look at Christ on the cross can give eternal life we have only to refer to “the dying thief.”
Q. 32. Please explain in what respect the “power and wisdom of God” are displayed in “Christ crucified” 1 Corinthians 1:23, 24, compare with 2 Corinthians 13:4.)
A. It is true that Christ was raised from the dead by the power of God and the glory of the Father, but this verse does not refer to the resurrection but the Cross, and the point is that in the foolishness of God is more wisdom, and in the weakness of God more power, than in the greatest wisdom and power of man. The gospel is God’s power (Romans 1:16.) to salvation, and the basis of it is the cross. Here where Christ was crucified in weakness, He yet proved Himself mighty to save, and here when apparently all that He came for was lost and frustrated, the mighty plans of God’s eternal wisdom were wrought out.
Q. 33. When Philip “preached Jesus” in Acts 8:35, was that preaching limited to “His life is taken from the earth” or must that preaching have borne the same character as Acts 2 “ God hath made that same Jesus whom ye crucified both Lord and Christ?
A. We are not told, and therefore cannot speak with certainty. We do not however see any reason to doubt that Philip told the eunuch the story not only of the cross and death, but of the resurrection and glory of Christ. It is a great mistake to suppose that the gospel of the glory is confined to Paul’s ministry.
Q. 34. Could the apostles ever have preached “Christ crucified” apart from “Christ raised from the dead” and exalted to God’s right hand in heaven?
A. We do not find that they ever did.
Q. 35. Please explain how it was not possible that the Lord Jesus Christ should be “holden of death” (Acts 2:24) and in what manner was “the path of life” shown, Psalms 16:1;1?
A. On account of the glory of His own person, on account of the acceptance by God of His finished work, on account of the plan and counsel of God the Father, on account of the language of the Prophetic Scripture. The “path of life” is doubtless life out of death, and refers to the resurrection and glory of the Lord Jesus Christ.
Q. 36. Is there any special connection between the corn of wheat falling into the ground and dying of John 12:24, and “the Son of Man” lifted up out of the earth of ver. 32? (see Revised Version).
A. The “corn of wheat” is a parable or a simile; the “lifting up out of the earth” is a literal statement. This is important for us to remember. We have no difficulty though in seeing that both statements, different though they are, refer to Christ’s death on the cross.
Q. 37. Why were the Jews so perplexed by the Lord saying “And I, if I be lifted up out of the earth” as to ask (apparently with wonder) “How sayest thou, the Son of Man must be lifted up, who is this Son of Man?” was not crucifixion a familiar mode of death to them?
A. It certainly was not familiar to them that “the Son of Man” should be crucified. What puzzled them was why, if the Son of Man and the Messiah was the same, He should leave the earth and die at all. Was not Messiah to reign forever? who then was this Son of Man? We do not even suppose that any there understood the hidden allusion to crucifixion, but they did understand in a general way that death was intended.
Q. 38. When we read “This said He signifying what death he should die” are we to understand it simply meant the mode of His death, or did it also include the character, that is death resulting in “bringing forth much fruit” to God’s glory? J. P.
A. The literal translation “But this said He signifying by what death He should die” would show that it was a distinct reference to death by crucifixion. The Revised Version is still more emphatic in pointing out the true meaning “Signifying by what manner of death He should die”. We decidedly think that the point of ver. 32, is explained to us by the Spirit in ver. 33, lest we should very naturally explain our Lord’s words in some erroneous way.
Q. 39. According to the “Englishman’s Greek Concordance” the Greek word translated “lifted up” in John 3:14, 8:28, 12:32, 34, occurs 20 times in the New Testament and with the above exceptions, has invariably been translated “exalted.” Why has it another sense given it in the above exceptions? and is not quite another word generally used in Greek, when the sense is that of physical lifting up, apart from physical or moral exaltations?
A. The Greek word ύψοω has also been rendered “lifted up” in James 4 so in the Authorized Version though “exalt” in Revised Version and it is quite true that in every other case when the verb is used it appears to have the sense of a moral raising up and not a physical. The height is figurative and not literal all through. When however, we turn to derived words, we do find that literal “height” is meant. The word ὕψος is used for the literal “height” of the new Jerusalem, Revelation 21:16, and the word ὑψηλος (high) refers to literal height in at least six of the eleven places where it occurs (Matthew 4:8; 17:1; Mark 9:2; Luke 4:5; Revelation 21:10, 12). These instances skew that such a use of the word, though not very common is at least admissible and the Spirit’s explanation in John 12:33 of the meaning of verse 32 seems expressly designed to prevent our referring the word ὑψηλος here to mean moral exaltation-a mistake which we may admit we are liable to fall into from the common use of the word in this sense elsewhere.
Q. 40. Does that verse (Isaiah 45:23) “I have sworn by myself, the word is gone out of my mouth, and shall not return, that unto me every knee shall bow,” refer to the same period as Philippians 2:10,11; Revelation 5:12-14? and does John 12:32 also refer to the same period?
A. It does undoubtedly, but we do not think that John 12:32 refers so much to Christ’s glory, as to the still greater wonder that it was a crucified Christ to whom all should be drawn.
Q. 41. Is it contrary to the teaching of 1 Timothy 2:12, that a woman should speak at a Bible reading, when there are only a few present? (2) Does 1 Corinthians 14:34 apply to a Bible reading? (3) What constitutes a “church meeting?
A. We think the passage refers to public authoritative teaching in such a way as to usurp a place of authority over man. A remark at the Bible reading would hardly come under this category. (2) No. (3) Whenever God’s people are gathered together to Christ’s name with the Holy Spirit free to divide to every man severally as He will (1 Corinthians 12:2) in accordance for the purpose for which they are gathered.
Q. 42. What is the meaning of “this is your hour and the power of darkness,” Luke 22:53? Also (2) what is the meaning of “the calves of our lips” Hosea 14:2?
A. Does it not mean that “His hour of weakness” and Satan’s of apparent power had at length come at the cross? Previously to this we repeatedly find the statement “His hour was not yet come,” or “His hour is not yet come,” but now had come the time when through apparent defeat He was to destroy all the power of him that had the power of death, that is, the devil (Hebrews 3) The people are here connected with Satan just in as much as they were his tools. (2) We think Hebrews 13:15 probably refers to this where it speaks of the “fruit “ of the lips, and describes it as a “sacrifice.” The “calves” Israel was to offer up to God were not literal sacrifices, but the sacrifices of praise, hence called the “calves” of the lips.
Q. 43. Have we Scripture for calling a fast now? Does not vol. 2. 16, 17, show that such a thing belonged to the past dispensation of “shadow?” Is not verse 23 against it, showing that neglecting the body satisfies and does not mortify the flesh?
A. The Scripture in Colossians chews that all ordinances are done away in Christ, including the observance of holy days, new moons, etc., and that no one can judge the Christian for no longer observing these times and seasons. At the same time it is no return to bondage to observe the Lord’s day, though in one sense holy days and sabbaths are done away in Christ. We are not in legal bondage, but the freedom of the Spirit leads us in the direction of Romans 8:4. Now respecting fasting it is clearly not only a Jewish, but a Christian practice, and, when occasion calls for it, may be observed without becoming a worldly ordinance (ver. 20) against which ver. 23 is directed. We clearly see that it may so degenerate, but that does not warrant us in saying absolutely that all “fasting” partakes of the nature of legal bondage: and we notice in the Acts that it was owned by the Spirit after our Lord’s ascension.
Q. 44. Please explain John 1:29, where John the Baptist acknowledges Jesus as the Lamb of God, as compared with Matthew 11:2, 3, where he appears to stand in doubt of Him.
A. Does it not appear that in Matthew 11 his faith had failed somewhat, owing to the fact that he was left (in the mysterious ways of God) to languish in prison at the time when with a word Jesus could have released him. Lest however any should point a finger at the great prophet, see how the Lord seizes this very opportunity to speak well of him (Matthew 11:7-12) in His own blessed manner.
Q. 44. What is Christendom? Does the Bible say anything about it?
A. The word is unknown in Scripture. It is the “domain” or country of those who are “christened,” or who in any way outwardly profess the name of Christ. It is the corruption of Christianity and is compared in 2 Timothy 2 to a great house in which, however, true vessels of mercy are found to God’s glory, the word opposed to it is “Heathendom.” Judgment being always in proportion to light received, it follows that this will be the scene of the heaviest of God’s coming judgments (2 Thessalonians 1, 2, etc.)
Q. 45. What is the meaning of “I am debtor both to the Greeks and to the barbarians (Romans 1:14)?
A. Does not 1 Corinthians 9:16, gives the answer, namely: that Paul being set apart as the apostle to the Gentiles, he owed them the gospel, a debt which he strove to repay by preaching to them at any and every opportunity?
Q. 46. Why are oxen (“the herd”) mentioned for the pass-over (Deuteronomy 16:2), as a lamb only is mentioned Exodus 12? (2) Explain Deuteronomy 18:6-8, especially the last clause of verses 6. and 8.
A. Evidently the sacrifices of the passover week are meant (Numbers 28:17-24. and 2 Chronicles 35:7.) In the end of ver. 4 and following verses the passover strictly is spoken of-The Jews commonly called the whole series “the passover. (2) Some Levites were attached to the tabernacle service, others were scattered throughout the land. If one of the latter, in devotion, decided to come to the tabernacle service, he was to have his portion with the others. (ver. 8.) Though the Levites had no allotted land, yet they sometimes had possessions (1 Kings 2:26; Jeremiah 32:7; Acts 4:36, 37), and though they might sell these, it could not deprive them of the tabernacle support.
Q. 47. Please explain John 15:6; also (2) Matthew 11:12.
A. See B. S. vol. 1, p. 68, Q. 314; also p. 140, Q. 430; and Jan. Present year Q. 1. (2) See B. S. vol. 2, Q. 224, pages 224, 306, 341, 379, where the question is fully discussed, also Jan. present year Q. I.
Q. 48. What was Jehoiachin’s age when he came to the throne, eight or eighteen? (See 2 Kings 24:8-12: and 2 Chronicles 36:9, 10.
A. See B. S. vol. 2, p. 267, Q. 284; also Jan. of present year Q. I.