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. Lev. 26:41,4241And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. (Leviticus 26:41‑42); Deut. 8:22And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. (Deuteronomy 8:2); 2 Chron. 7:14;33:12, 19, 23; 34:1714If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. (2 Chronicles 7:14)
12And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, (2 Chronicles 33:12)
19His prayer also, and how God was entreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers. (2 Chronicles 33:19)
23And humbled not himself before the Lord, as Manasseh his father had humbled himself; but Amon trespassed more and more. (2 Chronicles 33:23)
17And they have gathered together the money that was found in the house of the Lord, and have delivered it into the hand of the overseers, and to the hand of the workmen. (2 Chronicles 34:17); Job 42:66Wherefore I abhor myself, and repent in dust and ashes. (Job 42:6); Psa. 34:18;1718The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. (Psalm 34:18)
3I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies. (Psalm 18:3) Prov. 16:59; 29:23; Is. 57:15; 61:1; 66:2; Jer. 31:1818I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. (Jeremiah 31:18); Dan. 5:21,2221And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. 22And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; (Daniel 5:21‑22); Mark 6:88And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: (Mark 6:8); Matt. 11:2525At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Matthew 11:25); Luke 4:18;6:20; 18:1418The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:18)
20And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. (Luke 6:20)
14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:14); James 1:10;4:9, 1010But the rich, in that he is made low: because as the flower of the grass he shall pass away. (James 1:10)
9Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10Humble yourselves in the sight of the Lord, and he shall lift you up. (James 4:9‑10).
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 Cor. 2:11,11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (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 Heb. 4:1212For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (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 (Gen. 2 Psa. 16:1010For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalm 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 33:2828He will deliver his soul from going into the pit, and his life shall see the light. (Job 33:28)). We find him distinguishing between soul and spirit (Job 7:11,11Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. (Job 7:11) also 12:10). He speaks of all three, spirit, soul, and body. (Job 10:11, 1211Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. 12Thou hast granted me life and favor, and thy visitation hath preserved my spirit. (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 Rom. 8 where " the Spirit" is contrasted with " our spirits" is sufficient to prevent it.
A. See B. S. vol. 1., p. 16, Q. 235; p. 68, Q. 314; p. 540, Q. 340.
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, Eph. 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, Rom. 6; Eph. 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 Jer. 12:5,5If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? (Jeremiah 12:5) the " swelling of Jordan" is referred to figuratively as a great peril or danger. The simile is merely illustrative. In Jer. 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.
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.
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.
A. The word " assembly" (church) may include any concourse of people, as in Acts 19:41,41And when he had thus spoken, he dismissed the assembly. (Acts 19:41) and 7:38 but usually refers to a particular assembly, called the assembly of God. This assembly Christ spoke of building (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (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.
A. John 5:31,31If I bear witness of myself, my witness is not true. (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 24:4949And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (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 22:36,36Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (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.
A. We should judge from Lev. 23 etc., that it was, but we cannot see the bearing of the latter half of your query.
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 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)).
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.
A. We cannot say. See B. S. vol. 2. p. 301, Q. 339.
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.
A. Unclean and shameless people (See Phil. 3:22Beware of dogs, beware of evil workers, beware of the concision. (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 Num. 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 Matt. 16:2727For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. (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.
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 Matt. 12:4545Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. (Matthew 12:45). (2) Do you understand from Josh. 7:2424And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. (Joshua 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 18:5,65He trusted in the Lord God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. 6For he clave to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. (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.
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 Mal. 4:5,5Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: (Malachi 4:5) refer to John the Baptist as well as Elias in Matt. 17? (2) How was it that as we read in Matt. 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 Matt. 11:14,14And if ye will receive it, this is Elias, which was for to come. (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. Dan. 9:2525Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. (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.
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."
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 22:13-2513And they went, and found as he had said unto them: and they made ready the passover. 14And when the hour was come, he sat down, and the twelve apostles with him. 15And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. 21But, behold, the hand of him that betrayeth me is with me on the table. 22And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! 23And they began to inquire among themselves, which of them it was that should do this thing. 24And there was also a strife among them, which of them should be accounted the greatest. 25And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. (Luke 22:13‑25); Matt. 26 and Mark 14 our Lord is said to keep the Passover with His disciples, the evening of His betrayal; but in John 19:1414And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! (John 19:14) the following day is called the preparation of the Passover, and in John 18:28,28Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. (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 14:1212And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? (Mark 14:12) speaks of the day when our Lord eat the Passover as the day when they habitually killed it; also Luke 22:77Then came the day of unleavened bread, when the passover must be killed. (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 Numb. 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 19:1414And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! (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 Matt. 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.
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 3:1313And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in 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 6:6262What and if ye shall see the Son of man ascend up where he was before? (John 6:62) and Eph. 4:2-102With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. 7But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) (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 3:1414And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: (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 Num. 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."
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," Gal. 2:1616Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16)? (2) Will Israel be " Sons of God" on the same basis as believers now? Hos. 1:1010Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. (Hosea 1:10); 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); 2 Cor. 6:1818And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:18). T. B.
A. "Faith of" occurs elsewhere (Rom. 3:2222Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22); Eph. 3:1212In whom we have boldness and access with confidence by the faith of him. (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 Gal. 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) Hos. 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 Matt. 27:3434They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. (Matthew 27:34) and Mark 15:2323And they gave him to drink wine mingled with myrrh: but he received it not. (Mark 15:23). (2) What does " myrrh" signify? Ex. 30:2323Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, (Exodus 30:23); Sol. 1:1313A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. (Song of Solomon 1:13); Matt. 2:1111And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. (Matthew 2:11); Mark 15:2323And they gave him to drink wine mingled with myrrh: but he received it not. (Mark 15:23). T. B.
A. Matthew uses the words found in Psa. 69:21,21They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. (Psalm 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.
A. Yes, we believe it is. Her true name is Mary, the virgin's Maria.
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.
A. It was right. It is only the awkward use of the word "notwithstanding " that gives wrong appearance to his act.
A. The " wheat " is " baptized with the Holy Ghost, " the " chaff' with fire. The expression only occurs here and in Luke 3:1616John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: (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 12:5050But I have a baptism to be baptized with; and how am I straitened till it be accomplished! (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 14:12,12Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. (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•
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 Phil. 4:55Let your moderation be known unto all men. The Lord is at hand. (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 Matt. 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.