Q. 19. What is the meaning of John 1:9,9That was the true Light, which lighteth every man that cometh into the world. (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 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)), while in Matt. 28:99And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. (Matthew 28:9) He permitted the women to hold Him by the feet, and in John 20:2727Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. (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.
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 Rev. 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. 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 16:1212And if ye have not been faithful in that which is another man's, who shall give you that which is your own? (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.
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 Tim. 5:11, 1211But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12Having damnation, because they have cast off their first faith. (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 (Deut. 14:29; 26:1229And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest. (Deuteronomy 14:29)
12When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled; (Deuteronomy 26:12)); widows generally were commended to the care of the community (Ex. 22:2222Ye shall not afflict any widow, or fatherless child. (Exodus 22:22); Deut. 27:1919Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. (Deuteronomy 27:19); Isa. 1:1717Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. (Isaiah 1:17); Jer. 7:6;22:36If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: (Jeremiah 7:6)
3Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. (Jeremiah 22:3); Zech. 7:1010And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. (Zechariah 7:10)). Among the apostles, widows were maintained at the public expense (Acts 6:1-61And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:1‑6)). As a rule therefore widows had no fortunes of their own.
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 Isa. 61:11The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; (Isaiah 61:1). It is addressed doubtless to the “daughter of Zion " whose covenant is by blood, Ex. 24:8,8And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. (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 Thess. 1:99For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; (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.
A. What Esau sought earnestly with tears was not a place of repentance but the blessing. See Gen. 27:3434And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. (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.
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" (Isa. 45:2222Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. (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 Rom. 10:99That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (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 Rom. 14:1111For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. (Romans 14:11) and Phil. 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."
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 (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (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 8:35,35Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. (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.
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 12:24,24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (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, Rev. 21:16,16And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. (Revelation 21:16) and the word ὑψηλος (high) refers to literal height in at least six of the eleven places where it occurs (Matt. 4:8; 17:18Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; (Matthew 4:8)
1And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, (Matthew 17:1); Mark 9:22And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. (Mark 9:2); Luke 4:55And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. (Luke 4:5); Rev. 21:10, 1210And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10)
12And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: (Revelation 21:12)). 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 12:3333This he said, signifying what death he should die. (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 (Isa. 45:2323I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. (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 Phil. 2:10,1110That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11); Rev. 5:12-1412Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. 13And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. (Revelation 5:12‑14)? and does John 12:3232And I, if I be lifted up from the earth, will draw all men unto me. (John 12:32) also refer to the same period?
A. It does undoubtedly, but we do not think that John 12:3232And I, if I be lifted up from the earth, will draw all men unto me. (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.
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 Cor. 12:22Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. (1 Corinthians 12:2)) in accordance for the purpose for which they are gathered.
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 (Heb. 3) The people are here connected with Satan just in as much as they were his tools. (2) We think Heb. 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (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 shews 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 Rom. 8:44That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (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 1:29,29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29) where John the Baptist acknowledges Jesus as the Lamb of God, as compared with Matt. 11:2, 3,2Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3And said unto him, Art thou he that should come, or do we look for another? (Matthew 11:2‑3) where he appears to stand in doubt of Him.
A. Does it not appear that in Matt. 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 (Matt. 11:7-127And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11Verily 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. (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 Tim. 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 Thess. 1, 2, etc.)
A. Does not 1 Cor. 9:16,16For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! (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?
A. Evidently the sacrifices of the passover week are meant (Num. 28:17-2417And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. 18In the first day shall be an holy convocation; ye shall do no manner of servile work therein: 19But ye shall offer a sacrifice made by fire for a burnt offering unto the Lord; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish: 20And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; 21A several tenth deal shalt thou offer for every lamb, throughout the seven lambs: 22And one goat for a sin offering, to make an atonement for you. 23Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. 24After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savor unto the Lord: it shall be offered beside the continual burnt offering, and his drink offering. (Numbers 28:17‑24). and 2 Chron. 35:77And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance. (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 2:2626And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou art worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord God before David my father, and because thou hast been afflicted in all wherein my father was afflicted. (1 Kings 2:26); Jer. 32:77Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. (Jeremiah 32:7); Acts 4:36, 3736And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37Having land, sold it, and brought the money, and laid it at the apostles' feet. (Acts 4:36‑37)), and though they might sell these, it could not deprive them of the tabernacle support.
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.
A. See B. S. vol. 2, p. 267, Q. 284; also Jan. of present year Q. I.