Q. 50. To whom was Jesus speaking in Matthew 5? (2) What is meant by “poor in spirit,” Matthew 5:3?
A. Emphatically to those who were already His disciples. The application of Christian truth to the world at large leads to the greatest confusion. (2) Perhaps the following passages may lead to a true meaning of the word. Leviticus 26:41,42; Deuteronomy 8:2; 2 Chronicles 7:14;33:12, 19, 23; 34:17; Job 42:6; Psalms 34:18;17 Proverbs 16:59; 29:23; Is. 57:15; 61:1; 66:2; Jeremiah 31:18; Daniel 5:21,22; Mark 6:8; Matthew 11:25; Luke 4:18;6:20; 18:14; James 1:10;4:9, 10.
Q. 51. Does Matthew 7:2 refer to the Christian? A. C.
A. In principle, yes. We do not think it refers to final judgment hereafter, but to the fact that a censorious judgment of things not manifest, leads to its own retributive punishment now, and that the measure we deal to others will be dealt to us.
Q. 52. Kindly give your thoughts on 1 Corinthians 2:11, “spirit of man?” Does the unregenerate man consist of body, soul, and spirit, or is man only body and soul until he is born again of the Spirit, when he becomes indwelt by the Spirit? J. S.
A. That the unregenerate man has a spirit is plain from this passage, and from many passages in the Old Testament. The spirit (which we generally inaccurately call “the soul”) is the highest part of man, which he alone of all creatures possesses. The word is πνεῦμα. The word translated “life” or “soul” (ψυχή) is the animal or vital part of man, which he possesses, though in a higher degree, in common with the whole of the animal kingdom. The word is occasionally used for what we call “soul” (which is properly called “spirit”) which we need not wonder at when we see how closely the two are allied in man (See Hebrews 4:12). Man’s soul differs further from that of animals in its origin and end. It alone was imparted (together with his spirit) by God, and hence is immortal (Genesis 2 Psalms 16:10). The immortality of the soul we find mentioned by such a writer as Job, who was one of the earliest, and not a Jew. (Job 33:28). We find him distinguishing between soul and spirit (Job 7:11, also 12:10). He speaks of all three, spirit, soul, and body. (Job 10:11, 12), and says in 19:26 that in his flesh he (that is the complete man, spirit, soul, body) would see God. He points out that the body is mortal, but not the other two. It is a great error to confuse the indwelling Spirit of God with our spirits. Indeed a careful study of Romans 8 where “the Spirit” is contrasted with “our spirits” is sufficient to prevent it.
Q. 53. Does John 15:6 refer to those born of God, or to those who are only professors? E. M.T.
A. See B. S. vol. 1., p. 16, Q. 235; p. 68, Q. 314; p. 540, Q. 340.
Q. 54. Explain what Jordan in Josh. 4 is typical of to the Christian, also the meaning of the “swelling of Jordan” in Jeremiah 12:5 and 1:44. H. C.
A. Jordan is the aspect of the death of Christ as presented in Ephesians. It is not a question of death being put between us and God, nor even what it frees us from, but the heavenly scene it brings us into. Every Christian therefore has typically crossed the Jordan “dry-shod,” (Christ having dried up all the waters of death), and entered by faith and in spirit those heavenly places, where are the spiritual enemies against whom we have to fight, Ephesians 6 In the Passover we get the death of Christ between us and God; in the Red Sea between us and the world and the devil, giving deliverance from these enemies; in the Jordan between our old selves (left as 12 stones in the bed of the river) and our new life in Canaan, Romans 6; Ephesians 2 It is not a figure of actual death, for the first thing Israel did after they crossed was to renew circumcision, and the next to begin to fight for the possession of the land. It is therefore a figure of our death with Christ. It is not a question of state, but is the true standing of every believer. In Jeremiah 12:5, the “swelling of Jordan” is referred to figuratively as a great peril or danger. The simile is merely illustrative. In Jeremiah 1:44, the fact that at this time the lions were driven by the rising water out of their caves and lairs is referred to.
Q. 55. Explain Isaiah 65:20 and (2) Psalms 2:8. H. C.
A. This shows that the length of life in the Millennium will be such that an infant will not be a child a few days, but too years old. (2) It speaks of Christ, and refers to the Millennium.
Q. 56. Explain Galatians 2:3-5 and (2) Galatians 3:20.
A. It refers to Jewish Christians, who wished to bring the Gentiles into bondage to the law, and whom Paul resisted. (2) The point of contrast appears to lie between law and promise: the former required a Mediator, but this was between the two parties to the legal covenant, Israel and God. The promise however, required no Mediator, and only one party, the promiser, and that is God.
Q. 57. Are the Jewish and Christian Churches quite distinct from each other? (2) In this connection explain Hebrews 11:40.
A. The word “assembly” (church) may include any concourse of people, as in Acts 19:41, and 7:38 but usually refers to a particular assembly, called the assembly of God. This assembly Christ spoke of building (Matthew 16:18). showing it was then future. It was first formed in Acts 2 and consists of Jew and Gentile formed into one body, where there is neither Jew nor Gentile. The Jewish economy was founded on the exclusion of the Gentiles and has no resemblance to the Christian Church. (2) This does not speak of two churches, but of the Old Testament and New Testament saints, the former of whom still wait for the promises.
Q. 58. How is it that while Job in chapter 19 speaks so clearly of the resurrection of the body, in 7:9-10 he seems to deny it? H. C.
A. See B. S. vol. 1. p. 134, Q. 408.
Q. 59. Explain John 5:31, in contrast with 8:18 (1St clause). (2) Why did Jesus so often say to those whom he healed “See thou tell no man,” for instance Mark 8:26, 36? J. K. MC. C.
A. John 5:31, must be read with the context, “I can of mine own self (by myself) do nothing.” If I (only) by myself bear witness, &c, (but), there is another that beareth witness of me. This quote agrees with v. 18. The Jews remembered v. 31, and cast it at the Lord. (2) See B. S. vol. 2. p. 121, Q. 549.
Q. 60. Was Peter right in going back to his fishing (John 21)? (2) Did Jesus mean in chapter 20:21 That Peter and the rest of the apostles should go and proclaim peace? If so, explain Luke 24:49 (last clause). J. K. MC.C.
A. In one sense, that of returning to his calling that he had given up for Christ, one would clearly say it was a step backward, and yet in view of our Lord’s words in Luke 22:36, we would not speak too strongly on the subject, in the absence of any comment of Scripture on the action. (2) The actual going forth of the apostles was deferred by the latter Scripture you quote, until the descent of the Holy Ghost in power, although their commission and authority was truly given by Christ 40 days before.
Q. 61. Was the feast of unleavened bread kept in the wilderness, and if so, how was it that the Israelites were commanded in Exodus 12:15,19 to put away leaven out of their houses, and that none was to be found there for 7 days? J. K. MC.C.
A. We should judge from Leviticus 23 etc., that it was, but we cannot see the bearing of the latter half of your query.
Q. 62. Are all believers sealed with the Holy Ghost (Ephesians 1:13)? F. W.
A. Provided that what they believe is the gospel of their salvation, that is, that they have peace with God through our Lord Jesus Christ. Sealing in Scripture is always connected with believers, quickening with sinners; these two operations therefore of the Spirit are distinct.
Q. 63. Is the sealing of the Spirit dependent on my realizing His power, or is the realization of His power a manifest token of being sealed, and that when one believes? F. W.
A. The latter is nearer the truth than the former, which is incorrect and impossible.
Q. 64. Can I lose the seal of the Spirit? F. W.
A. No, for we are sealed unto (or until) the redemption of God’s own possession, (R. V.): we may grieve Him, and so lose the sense of joy of His abiding presence, but the fact remains. Even the most extreme sin does not prevent my body being the temple of the Holy Ghost. (1 Corinthians 6:19).
Q. 65. Will you please say who says “Those with which I was wounded in the house of my friends,” Zechariah 13:6.? E.
A. Doubtless the Lord Jesus Christ speaking in spirit. See 1 Peter 1:11.
Q. 66. What does Paul mean by saying “I robbed other churches,” 2 Corinthians 11:8? (2) What is the meaning of Matthew 5:40? E.
A. He means he allowed other churches to minister to his need when at Corinth, thereby becoming a charge on them instead of on the church where he was. (2) These are the new principles of grace as opposed to law; we are not to resist evil, but to suffer, leaving vengeance and the vindication of our rights with God.
Q. 67. Does Isaiah 19:19 refer to the great pyramid? E. B.
A. We cannot say. See B. S. vol. 2. p. 301, Q. 339.
Q. 68 Please explain Matthew 15:16. E. B.
A. The Lord only alludes here to the remarkable slowness the disciples constantly manifested to take in the meaning of the simplest parables and similes.
Q. 69. What is meant by “dogs” in Matthew 7:6? (2) What is meant by sending forth judgment unto victory? E. N.
A. Unclean and shameless people (See Philippians 3:2). It is remarkable that the noble qualities of the dog are never referred to in Scripture, though so well known amongst us, The dogs in the East were, and still are, a wretched mongrel race without home or master. (2) Until the moment when victorious judgment succeeds the reign of grace.
Q. 70. Did all the Levites of whose numbering we read in Numbers 4 actually serve in the tabernacle? If not, was any special work allotted to those who had no such service? (2) Does the latter clause of Matthew 16:27 refer to unregenerate man only?
A. They would no doubt serve in courses in regular rotation. (2) We think the force of the verse is as wide as it appears, and includes “all men” saved and unsaved. The scope of it as regards the former however, is explained by other Scriptures.
Q. 71. Why is Christ called the last Adam? 1 Corinthians 15:45. G. A.
A. Christ and Adam are regarded respectively as the head of two families. Christ is called the second man to show there was no fresh start between Adam and Himself, and the last Adam to show there will be no fresh head of the human race hereafter.
Q. 72. Explain Matthew 12:45. (2) Do you understand from Josh. 7:24 that the sons and daughters of Achan were stoned with their father? G. A.
A. It describes briefly the history of the Jewish nation. As one has said, “The unclean spirit of idolatry which had gone out of the people finding no rest away from Israel (alas! its true house, whereas they ought to have been the house of God) should return with seven spirits worse than itself. They would find the house empty, swept and garnished, and the last state should be worse than the first. What a solemn judgment of the people was this-that those among whom Jehovah had walked should become the habitation of an unclean spirit, of a superabundance of unclean spirits, not merely of seven, the complete number, but together with these, that other unclean spirit also, who would draw them back into the wretched idolatry from which they had escaped.” (2) Certainly, from the last line of ver. 25.
Q. 73. In answer to Q. 360. vol. 2, p. 276, you say both Hezekiah and Paul were saints. In fragment p. 393, Hezekiah is mentioned as one who was warned in time of death but that the warning was ineffectual to save. Please explain this? H. W. P.
A. From 2 Kings 18:5,6 we certainly consider that king Hezekiah was a true child of God. The Scripture referred to in the fragment shows that the fifteen years did not even save him from folly, but we are glad of this opportunity to remark that we think it quite erroneous to suppose that he was not a saved soul.
Q. 74. What does the redeeming of the children of Israel who were more than the Levites mean, Numbers 3? (2) What is the meaning of Matthew 16:28? C. H. S.
A. We have long earnestly sought to find out the spiritual meaning of this, but hitherto have been quite unable. (2) See B. S. Vol. 2. p. 53. Q. 54.
Q. 75. Does “Elijah” in Malachi 4:5, refer to John the Baptist as well as Elias in Matthew 17? (2) How was it that as we read in Matthew 21 There was this public entry of Christ into Jerusalem and that He was for the time acknowledged? (3) Explain v. 44 of this chapter. Is not the stone Christ? C. H. S.
A. If you compare the passage with Matthew 11:14, you will see that the Lord in Chapter 17 refers to John the Baptist, to whom equally with the future Elias, Malachi refers. (2) We do not know, except that it was His presentation to His people as Messiah the Prince on the very day foretold by Daniel the prophet. Daniel 9:25. (3) The stone is Christ, those who stumbled at Him then, even when He came in grace, would fall and miss the way of life, but a yet more sudden and fearful fate awaited those whom He would finally crush when He came in judgment.
Q. 76. Is there any thought in Scripture of the animal creation entering the eternal state? Explain Romans 8:21, 23. H. W. P.
A. This Scripture does not refer to the eternal, but to the millennial state, when animals and their changed nature are particularly spoken of throughout the prophets.
Q. 77. What is it to know the love of Christ? H. W. P.
A. We can say no more than that it is an experimental acquaintance with the love that ever and always rests on us from Christ. It is better realized than described. As S. Bernard writes:—
“But what to those who find? Ah! this
Nor tongue, nor pen can show;
The love of Jesus, what it is
None but His loved ones know.”
Q. 78. What is the difference between “the exceeding riches of His grace,” Ephesians 2:7, and the “glory of His grace,” Ephesians 1:6? H. W. P.
A. When God’s grace is spoken of as meeting our need, it is called riches; when it is spoken of as satisfying His own heart and eternal counsels, it is called glory.
Q. 79. In Luke 22:13-25; Matthew 26 and Mark 14 our Lord is said to keep the Passover with His disciples, the evening of His betrayal; but in John 19:14 the following day is called the preparation of the Passover, and in John 18:28, also we read that the Jews would not go into the judgment-hall lest they should be defiled, and so prevented from eating the Passover. How was it that our Lord and His disciples partook of the feast on the day before the one appointed? R. G. O.
A. Mark 14:12 speaks of the day when our Lord eat the Passover as the day when they habitually killed it; also Luke 22:7. The great error is confounding the supper commemorative of the redemption of the firstborn, with the feast that followed it, which was the anniversary of their actual deliverance out of Egypt. The feast was popularly called the Passover, but it was not in any way the same as the supper, though they both had thus a common title. See Numbers 28: 16, 57. Hence in John 13 the scene is laid at the supper but before the feast, and Judas goes out to buy what was needful for the feast, not the supper. The feast day was a Sabbath, when these things could not be purchased. The “preparation” is a common name among the Jews for Friday, and John 19:14 uses the “Passover” to mean the feast, meaning it was Passover Friday, as we would say Whit-Monday.
Q. 80. Explain the difference between “kill” and “destroy” in Matthew 28. R. O. O.
A. “Kill” means the separation of soul from body. The word “destroy” also rendered “lose,” perish, “mar” is more appropriate when applied to the state after death, to which “ kill” can have no reference.
Q. 81. Paul says “to depart and to be with Christ which is far better.” Is he with Christ in heaven, or simply in paradise, the blessed portion of Hades? In what sense would Christ be there? H. W. P.
A. The point is that he is with Christ. Regarding the place, so far as Scripture speaks, we should say in paradise, or Hades. How Christ is there we know not.
Q. 82. What are the “heavenly things” that are contrasted with the “earthly things” in John 3:12? J. P.
A. Those of which our Lord proceeds to speak-eternal life and the present knowledge of salvation. Earthly things included the fact of the new birth, as this was necessary even to enter the Millennial kingdom.
Q. 83. Please explain what special connection the Son of Man ascending to heaven (John 3:13) has with 5:12, with which it appears to be linked by the conjunction “and?” Does it refer to the same period as John 6:62 and Ephesians 4:2-10? V. P.
A. It does refer to ver. 12 to show our Lord’s knowledge of “heavenly things.” We do not see that any distinct “ascension” is here referred to, as in the other passages, but rather the fact that Jesus knew about heaven, because He belonged to it.
Q. 84. Could the “pole” on which the fiery brazen serpent was “put” or “set” have resembled a cross? J. P.
A. There is nothing to warrant such a supposition. At the same time it is used in John 3:14 as typical of our Lord’s death on the Cross. We do not look for a literal similitude in figures.
Q. 85. Why was a “fiery brazen serpent” and not a Lamb, the emblem used in Numbers 21 as that which had power to give life? J. P.
A. Because the aspect of Christ’s death as here set forth is not so much that He was given as God’s Lamb, as that He was made sin for us, as it is written “Cursed is he that hangeth on a tree.”
Q. 86. Was it when in death or through death (i.e. by means of death) that the Lord Jesus destroyed him that had the power of death, Hebrews 2:14,15? J. P.
A. “By means of” death, and in the act of death, not however as separated from resurrection. On the other hand we cannot say in resurrection as excluding death.
Q. 87. Is it right for believers to say they have received a clean heart? E. M. E.
A. If by that they mean a new nature or source of action, it is. But if they mean they have no sin, they deceive themselves.
Q. 88. What is meant by “the faith of Jesus Christ,” Galatians 2:16? (2) Will Israel be “Sons of God” on the same basis as believers now? Hosea 1:10; John 20:17; 2 Corinthians 6:18. T. B.
A. “Faith of” occurs elsewhere (Romans 3:22; Ephesians 3:12), and means exactly the same as faith in Jesus Christ, though certainly more obscure to our English ears. (2) We should think the description of true Christian son-ship as described in Galatians 4 will not be the portion of Israel as such, though it is of any Jew who now believes in Christ. Though in a sense “sons of God” hereafter, it does not necessarily imply they will use the word “Father:” of course they are all “born again” (see John 3) Hosea 1 to is the only passage we know of, where Israelites individually are spoken of as sons, the word is generally children.
Q. 89. Please explain the difference in Matthew 27:34 and Mark 15:23. (2) What does “myrrh” signify? Exodus 30:23; Sol. 1:13; Matthew 2:11; Mark 15:23. T. B.
A. Matthew uses the words found in Psalms 69:21, of which the soldiers act was a fulfillment, but the drink was literally doubtless wine and myrrh as stated in Mark. Gall simply refers to its bitterness, but does not say what caused it. It is generally believed to be a stupefying drink commonly given in compassion to deaden the horrors of the cross; some however doubt this and think it was only the common soldier’s drink flavored with a little spice. (2) Myrrh had stupefying properties. It was also used for its smell. It is one of the spices.
Q. 90. In John 19:25 is the sister of our Lord’s mother the same as Mary the wife of Cleophas? T. B.
A. Yes, we believe it is. Her true name is Mary, the virgin’s Maria.
Q. 91. Explain John 1:51. S. E.
A. Henceforth they should see the heavens open upon the Son of Man (as they were more than once), and the angels ministering to Him, as they did in the wilderness and doubtless elsewhere.
Q. 92. Was it right of Joseph to go to Nazareth? In Matthew 2:22,23, the Revised Version gives the idea that it was, but the Authorized Version gives just the opposite idea. M. A. T.
A. It was right. It is only the awkward use of the word “notwithstanding “that gives wrong appearance to his act.
Q. 93. (1) What is meant by being “baptized with fire” Matthew 3:11, and (2) what is meant by “the sons of the kingdom” Matthew 8:12. (R. V)? M. A. T.
A. The “wheat” is baptized with the Holy Ghost, “the” chaff with fire. The expression only occurs here and in Luke 3:16 and in each case the next verse interprets it. None but Christ was baptized with both baptisms; the one here, the other at the cross, as alluded to in Luke 12:50. To apply it to Acts 2 is wrong, for that is the baptism of the Holy Ghost, not of fire, though it had the outward appearance of tongues of flame. (2) Those Jews to whom outwardly the kingdom belonged.
Q. 94. How is the frequently repeated expression “burnt offering of a sweet savor” to be understood? The smell of burnt flesh is anything but agreeable. P. P.
A. We cannot agree with you even literally. The expression however generally is not to be so understood, but as being spiritually acceptable to God as setting forth the excellencies of His well-beloved Son.
Q. 95. In John 14:12, is the comparison between the Lord’s and His people’s works: or is it between the Lord’s works on earth and those He was about to do by virtue of his resurrection power on and through His people? E. M. B.
A. See B. S. vol. 1, p. 114, Q. 374. Also present vol. p. 9, Q. 3•
Q. 96. Explain (1) Ecclesiastes 5:20, (2) Matthew 22:14. E. M. B.
A. (1) The rendering does not seem very clear. Perhaps some correspondent will provide us with a better reading. (2) The wideness of the gospel invitation is contrasted with the few who truly put on Christ, and approve themselves to be really chosen of God.
Q. 97. Does Philippians 4:5 (second clause) refer to the coming of our Lord or to His presence here now? E. M. B.
A. We think to the former. The meaning of the word is “near.”
Q. 98. In what sense did Christ “bear our sicknesses?” E. M. B.
A. The Scripture is spoken of as being fulfilled in Matthew 8:57, by which we learn definitely that the “bearing” does not refer to the cross, but does refer to His bearing in spirit every sickness that He healed, with the perfect sympathy that entered into every sorrow He took away.