Q. 309. Is the meaning of John 11:25, 26, that at the coming of Christ, the dead in Him shall be raised, and the living changed? J. M.
A. Yes.
Q. 310. Why was there mercy for the murderer in Num. 35, and why was he to remain in the city of refuge till the death of the high priest? E. S.
A. He was hardly a murderer, but one who killed another by accident; hence the refuge provided for him.
Q. 311. What is the meaning of " Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God" (Acts 8:21)?-had not Simon been baptized, and received the Holy Ghost? (2) What is the tribulation spoken of in Acts 14:22? E. S.
A. (1) Does not Heb. 6 speak of such, who were still unregenerate? (2) The coming persecutions under the Roman emperors, indications of -which no doubt were already apparent.
Q. 312. In 2 Chron. 30:18, I read that many of Ephraim, Manasseh, Issachar and Zebulon, ate the passover; and in ver. 5, that the decree went through all Israel. How could all Israel be in Palestine, seeing that the ten tribes had been carried captive into Assyria? F. E. le P.
A. All Israel were not in Palestine; it refers to the land. Moreover, a careful comparison of the dates will show you that Israel were not finally carried out of the land till about five years after this. They were carried away in the ninth year of Hoshea (2 Kings 17:6); Hezekiah began to reign in his 3rd year (2 Kings 18:1), and this passover was probably kept in his first year (2 Chron. 29:3). You will thus see that there is no difficulty in the passage.
Q. 313 (1). Is it right to say, that the ten tribes are lost? if not, where are they? (2) James 1:1-where were the ten tribes that James wrote to? (3) Is there any record that the ten tribes ever returned to Palestine after their captivity? F. E. le P.
A. (1) Insomuch as no one can positively say where they now are, so far they are lost-but not to God. (2) James speaks of them as being " scattered abroad"; we have no proof that the apostle knew where they were scattered. We may notice, in connection with this, the remarkable expression of the apostle Paul in Acts 26:7. (3) No.
Q. 314. (1) What are " presumptuous sins " (Psa. 19:13)? (2) How can we "work out our own salvation" (Phil. 2:12)? H. H. U.
A. (1) We should suppose this would mean sins done willfully. (2) By the power of God that works in us, as pointed out in the following verse.
Q. 315. St. Paul says, " I must by all means keep this feast that cometh in Jerusalem" (Acts 18:2) 3 yet he warns the Galatians (Chapter 4:10) not to observe days. How can we reconcile these passages? H. H. U.
A. We should conclude that in this we get an instance of 1 Cor. 9:20. The Galatians observed feasts for no such purpose.
Q. 316. What does St. Paul mean by " neglecting of the body" (Col. 2:23)? He cannot mean fasting and keeping the body under, because he so often advised that; and also tells us that he kept his body in subjection. M. H. U.
A. The apostle here speaks of the asceticism then practiced by philosophers (see p. 252), based on a false view of the body. Elsewhere the apostle speaks of fasting, not as being meritorious in itself, but simply as a means to an end.
Q. 317. Referring to Q. 232, what did the Lord intend His disciples to understand by His word in Luke 22:36? IOTA.
A. The Lord was speaking of the time when He would be no longer with them, and showing them that then they would lose His direct protecting care. They understood it literally, and as referring to the present molt cot.
Q. 318. Referring to Q. 236, how do we know that David will be changed into Christ's image? IOTA.
A. Because it says in 1 Cor. 15 that all " in Christ " shall be made alive, and bear the image of the heavenly (ver. 49); and, in 1 John 3 that this shall be actually Christ's likeness.
Q. 319. Please, explain (1) Gal. 4:12; (2) ver. 26; (3) Eccl. 7:16; especially the last clause.
A. It means, Act as I do, for I am what you are in reality, though not in practice-free from the law. (2) It refers to our heavenly origin. (3) The margin gives a more intelligible reading (see Chapter 12:12).
Q. 320. How can we make three days from 3 p.m. on Friday, to Sunday morning "while it was yet dark "? IOTA.
A. Simply from the well-known fact that by the Jews a part of a day was counted as a whole. The above time includes parts of three days.
Q. 321. (1) What does "bound in the Spirit," Acts 20:22, mean? (2) Acts 21 i 1: was Paul right in going to Jerusalem when forbidden by the Holy Ghost? S. P. T.
A. (1) Does not the following verse explain the apostle's meaning? (2) We judge, not; but, at the same time, one is slow to criticize the acting of so eminent an apostle.
Q. 322. Acts 22:16:-does this passage attribute the washing away of sins to baptism? S. P. T.
A. Yes, in figure.
Q. 323. Deut. 7-In what way do the commandments and promises, made to Israel, apply to us? s. P. T.
A. We do not see that they apply to Christians.
Q. 324. Rom. 1:6,7.-Is there anything special about "called saints"? are not all saints called? What is the exact meaning of "calling"? S. P. T.
A. It means "saints by calling." All saints are called. "Calling means the effectual operation of the Spirit of God, and must be carefully distinguished from such a passage as " Many are called, but few chosen. To receive the invitation is one thing; to accept it, is another.
Q. 325. How can our unrighteousness commend the righteousness of God? (Rom. 3:5.) s. P. T.
A. Does not verse 7 clearly explain the meaning of the passage?
Q. 326. (1) Rom. 4:1.-Is baptism to the Christian, what circumcision was to the Jew? (2) Is Abraham called the father of Gentile believers? (Rom. 4:12). S. P. T.
A. (1) No; circumcision never went so far as death, of which baptism is the true figure. (2) Yes; see ver. 16.
Q. 327. (1) Rom. 4:13.-What is meant by "heir of the world "? (2) Rom. 6:5: is the latter part of this verse only to be attained by baptism? s. P. T.
A. (s) It means heir to all the territory promised to Abraham and to his seed, and this will be made good in Christ hereafter. (2) No, it does net refer to baptism; but the former part of the verse does.
Q. 328. (1) Rom. 7:17: If as in Rom. 6:6, sin be dead, how can it still be dwelling in me? (2) Verse 25: Does the latter part of this verse imply that " the flesh" must go on committing sin: that there are two natures in us, with one of which we serve God, and with the other sin at the same time? S. P. T.
A. (1) It is dead to faith, and before God. (2) No; but it does mean that sin is no longer regarded as myself/f; but the new nature is. It points out the unchanged character of the old nature, even in the Christian.
Q. 329. What is the meaning of " ye cannot serve the Lord " (Josh. 24:19)? J. K. M.
A. Joshua saw their heart of unbelief.
Q. 330. Is it scriptural to say that Eve was formed at night, and presented to Adam in the morning? J. K. M.
A. Figuratively, it was so. Adam's sleep represented night, his awaking, the morning. In reality, the sleep probably took place on the afternoon of the sixth day.
Q. 331. Was Paul or Matthias the twelfth apostle? J. K. M.
A. Matthias.
Q. 332. Was the sheet knit at the four corners, and its contents, in Acts 10, a picture of the church? (2) What is "the law of sin and death" (Rom. 8:2)? J. K. M.
A. Rather, of the kingdom, of which Peter had the keys (see Matt. 16). (2) It means the principle, and does not refer to the Jewish law.
Q. 333. (1) What is the meaning of John 16:11? (2) Were the ten tribes not to be found when Christ came? If so, explain Matt. 10:6. J. K. M.
A. (1) It refers to the cross, where the power of Satan was broken. (2) They were lost: the passage probably refers to scattered Jews. (See Q. 313)
Q. 334. Did the disciples, in Acts 1:6, refer to the uniting of the two sticks-Judah and Israel? (see Ezek. 37:16- 20)? (2) Is the natural heart purified at conversion? If not, explain Acts 15:9. J. K. M.
A. (1) We do not know that they referred to this directly, though an affirmative answer would have fulfilled it virtually. (2) The heart is purified, but the old nature remains unchanged.
Q. 335. (1) Rev. 17:9.-Do you consider that Rome or Babylon (literal) is indicated by "seven mountains"? (2) What is the meaning of "and here is the mind which hath wisdom?" E. M. B.
A. (1) Rome, undoubtedly. (2) It means that the passage is to be read carefully, and with spiritual discernment.
Q. 336. (1) Isa. 24:21,22. Who are meant by "the host of the high ones "? (2) Who are to be gathered together? (3) To what time does the " many days " refer? J. T.
A. (1) The "host of the high ones" may refer to spiritual powers. The best light that we can throw upon the remainder of the passage is in Rev. 19:18-20, and 20:7-10.
Q. 337. Rev. 20:5. If the dead in Christ are raised prior to this, what is meant by " This is the first resurrection?" J. T.
A. It means, that it is included in the first resurrection, which begins when Christ comes.
Q. 338. (1) What is the meaning of the latter clause of Acts 13:48? (2) Acts 20:25: Did the Ephesians see Paul's face any more? E.
A. (1) It is merely the carrying out of such a verse as Rom. 8:30. (2) It means that the Ephesians would not see Paul any more. No.
Q. 339. Please explain the following differences:-(1) In Acts 7:6, the time of the bondage is given as 400 years; in Ex. 12:40,41, as 430 years. (2) In Acts 7:14, the number of those who went down to Egypt is given as 75; in Gen. 46:27, as 70; and in ver. 26 as 66. J. K. M.
A. (1) Acts 7:6 says 400 years; Exod. 12:40, 430; Gal. 3:17 says the law was 430 years after the promise to Abraham. First, notice Gen. 15:16, "fourth generation," i.e. Levi, Kohath, Amram, Moses: or, as Levi was grown when he went down to Egypt, and Moses So when he came out, the generation after Moses may be called the fourth. Ex. 12:40 says, "the sojourning of those who dwelt in Egypt was 430 years" not that they dwelt in Egypt that time, which they could not do; for Moses' mother was Levi's daughter: now Levi only lived 537 years, and, in Egypt, about 88. Jochebed was born during these years, and Moses was 80 at the Exodus. If Israel dwelt in Egypt 430 years, Jochebed must have been 262 at least when she bare Moses: but Abraham was "very old" at too! Now Galatians names 430 years from the promise (Gen. 15) to the law, and is made up thus:Abraham when he received the promise was 75,
Abraham when Isaac was born was 100; difference 25 years.
Isaac when Jacob was born—60
Jacob when he stood before Pharaoh—130
Total—215 years
Levi when Jochebed was born—88
Moses at the Exodus was—80
Jochebed when Moses was born, say—47
Total—430 years.
Now Gen. 15 was spoken to Abraham himself, and would not include the 25 years of his life; this would leave about 400 years that they were strangers in a land that was not theirs. Ex. 12:40 is of course clear that the whole time of their sojourning was 430 years. The Samaritan Pentateuch and the Septuagint read at Ex. 12:40, "the sojourning of the children of Israel and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was 430 years," which makes all clear, if true. if not, "children of Israel" might very well include Abraham and Isaac. See John 8:39. (2) We shall he glad to receive answers as to this point.