Q. 410. Did Christ create the world? (Colossians 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)) Does God, in the Old Testament, mean Father or Son? s. P. T.
A. Yes. In another sense it is also true that God made them by Christ (Hebrews 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2)). God, in the Old Testament, means neither Father or Son specially, but the triune God. There is abundant evidence, however, that “ LORD,” or Jehovah, means the One whom we know as Christ the Son.
A. As Christ Himself was made a gazing-stock when lifted up on the cross, so He, by His glorious work, so overcame the powers of darkness that their defeat became public, and shown, openly everywhere, by the preaching of the gospel.
A. Containing not mere love and amiability, but that preservative principle of godliness and truth that renders it truly wholesome. Observe, it is not to be of salt seasoned with grace (often left out). That is to say, it is to be primarily of the grace that we ourselves have received. Caustic and bitter speeches would not come under the description.
A.
“ The love of Jesus, what it is,
None but His loved ones know”—
sang Bernard, hundreds of years ago. The soul that enjoys Christ’s love by faith knows the treasure it possesses in Him. It is not that Christ is literally in the heart, but that faith so apprehends and enjoys Him, that the heart is filled with the spiritual effects of His presence. He is laid hold of by faith.
A. In one sense, it is all Christ. He is our panoply (Romans 13:1414But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13:14)). He is truth (John 14:66Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)); our righteousness (Jeremiah 23:66In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:6)); our peace (Ephesians 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14)); our shield (Psalms 27:77Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. (Psalm 27:7)); our salvation (Psalms 28:11<<A Psalm of David.>> Unto thee will I cry, O Lord my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. (Psalm 28:1)); and the Word of God (Revelation 19:1313And he was clothed with a vesture dipped in blood: and his name is called The Word of God. (Revelation 19:13)). The armor is spiritual, and consists of five defensive and one offensive part. We understand truth and righteousness as being practical; and we all understand what is meant, by the gospel, faith, salvation, and God’s word.
A. Doubtless his bodily salvation in his coming trial. It does not appear that Paul is here speaking of the salvation of the soul.
A. It is best explained by considering it in connection with ver. 13. It means, manifest or show your salvation by a godly and careful walk; which, however, you cannot do in your own strength, but by the power of God.
Q. 418. If the British nation were the lost ten tribes of Israel, what advantage or disadvantage could it be to us? L. N. R.
A. The above is hardly a Biblical question, though one widely discussed. When discussed by unbelievers, we greatly fear it is a device of the enemy n seeking to hide from them the results of neglecting God’s present hope, in the vain delusion that they may yet come in for blessing as Jews; while if discussed by believers, it is manifestly of no advantage (though we admit the interest of the question), because in Christ there is neither Jew nor Gentile (Galatians 3:2828There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)).
A. It refers to the law being given at Sinai into the hands of Moses, who acted as mediator, to a certain limited extent, between God and man. As to the angels, see Psalms 68:1717The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. (Psalm 68:17).
A. We should think it embraces all that the believer hopes and waits for.
A. By the latter, we understand repeated prayers for the same subject; as our Lord’s in Gethsemane.
Q. 422. Hebrews 12:2222But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, (Hebrews 12:22). (1) Does Mount Zion mean heaven? It is often said, “I am on my way to Zion’s hill”: is it correct to say this? (2) In what way are we come to the spirits of just men made perfect? And (3) who are they? E. L.
A. (1) The passage refers generally to the position of saved Hebrews in grace, instead of being on legal ground—Mount Sion thus being contrasted with Sinai. In a general way, it means our heavenly privileges. (2) As having opened out to us the unseen world of spirits, and their abode. None of this was revealed in the Old Testament, and it is the peculiar privilege of Christians to have the veil of the land of spirits lifted, and to know what becomes of the soul after death.
Q. 423. If there is no heavenly portion for the Jews, what becomes of them after the Millennium? where do they dwell? E. L.
A. After the millennial period, we have no indication that God’s people who have ever been connected with Palestine and the earth, will continue as a separate people after the earth and heaven have passed away. We do not know their exact position in the new heaven and earth, because it is not revealed.
A. Because in Christ the righteous requirements of the law, demanding the death of the sinner, are fully and finally met.
Q. 425. Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20). —I often see this verse quoted as “ unto my name.” Is there any other passage it can be quoted from besides this? I cannot see why the in should be quoted unto. J. E. T.
A. “To” is believed to be a better rendering than “ in.”
A. The one refers to the blood of Christ, by which all conscience of sins is done away; and the other to the word of God, by which we are morally cleansed. The passage being addressed to Hebrews is framed in language they would readily understand, in connection with their rites and ceremonies.
Q. 427. Ephesians 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3). —How can the unity of the Spirit be preserved with those Christians whose teaching is (in our belief) contrary to that of God’s word? J. E. T.
A. We do not understand your query. The answer seems self-evident.
Q. 428. Will you tell me if it would be wrong for me to save money, with the object of using it for a good purpose when I have enough? I do not mean with the mere desire of saving money: that is not my purpose at all, for it is something which I can do to God’s glory when I have enough. W. B.
A. We cannot call yours a biblical query. It is purely a matter of faith and guidance from God.
A. The reason given is that silver then was rarer than gold. We are not, however, convinced of the truth of this.
A. (1) See Q. 181, p. 187; also p. 336. (2) God was then pleading with His people by His Son; but if they refused to hear Him, He would judge them. Hence He is both judge and adversary.
A. It is merely a figure of one of the judgments of God that will take place after the Church is taken to heaven.
A. It means that we are not merely to consider the interest of the actual narrative, but to remember that all these things were written for our instruction and have a deep spiritual meaning.
A. We are to understand that he never was saved, but not that he was lost for the purpose of fulfilling- Scripture. “That the Scripture might be fulfilled,” should be read in parenthesis.
A. It merely meant how great a number followed and heard him gladly.
A. (1) It is better rendered “ you may be received,” and means so lay out your riches so as to show that you are a possessor of the true riches, and thus instead of living to yourself and leaving all behind when you die, you will live for others here, and be rewarded hereafter. (2) The kingdom of God was not definitely set up until the king (Christ) came.
A. This text has been fully explained. See last year’s B. S.
A. No, or else the dying thief would not have entered Paradise. It is however God’s appointment that it should accompany the profession of belief in Christ.
Q. 438. Why does not the Lord call His people out of the corrupt churches of Revelation 2 and iii.? and what lesson is there or us in the fact? Iota.
A. We cannot say “ why:” at the same time there was ever a resource for individuals to walk with God, even in the darkest ages. Nothing can excuse partaking in known sin.
Q. 439. Has one any right to give money to the poor, &c. when just debts remain meanwhile unpaid? EDO.
A. Another non-biblical query. The answer surely is obvious. A man who so acts is not commonly honest.
A. See B. S., Oct., p. 336, Q. 340.
Q. 441. If Matthew 25:3131When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: (Matthew 25:31) to 46 refers to the judgment of the living nations, according to the manner in which they shall have treated the Jew s, when the Lord Jesus comes with His saints to the earth, what is the explanation of v. 46? Here it would seem to be a question of salvation. jr. w.
A. So it is as far as they are concerned.
A. One taken in judgment, the other left, i.e. spared.
A. Even in this life some feel the effects as their sin, as Esau, or see the fruit of their good works.