Q. 99. Please explain Matt. 10:23; and (2) Matt. 10:4.
A. See B. S. vol. 1. p. 63, Q. 292: also B. S. vol. 2. p. 86,. O. 96. (2) We do not see any difficulty in this fact. Matthew does not here foretell what Judas would do, but, writing his gospel after the death of Christ, he mentions the fact.
Q. 100. What authority have we for interpreting Isa. 14:9 -15 and Ezek. 28:11-17 as referring to the fall of Satan? Do they not rather refer to the Kings of Babylon and Tyrus respectively?
A. We believe that Isa. 14 refers primarily to the Beast, the last great head of the future Babylon (on seven hills) of the Apocalypse-the Roman empire. In this light ver. 15 and Rev. 19:20 remarkably agree. As regards Ezek. 28, no doubt Tire historically is referred to, but none can read the passage without seeing that someone far beyond any earthly king of this world is alluded to, even him who is the prince and god of it. Verses 12-15 are especially remarkable.
Q. 101. Some students of prophecy say that only watchful Christians will be translated when the Lord comes into the air. Does not Luke 21:36 favor this belief? Does it not follow that if we do not watch and pray always, we shall not be " counted worthy to escape all these things"? If not, what is the force of the exhortation?
A. Luke 21:36 is Jewish (See B. S. vol. 2. p. 83, O. 76). The-Lord's coming into the air according to 1 Thess. 4 is not the subject of prophecy at all, nor is it in any sense "a snare coming on all those who dwell on the face of the whole earth (ver. 35). Hence we believe that this passage refers to our Lord's descent for judgment, and those who told to are to watch for Him are the Jewish remnant.
Q. 102. What grounds are there for saying that Luke wrote the Acts? (2) Where is the first part of Acts 8:33 quoted from?
A. Acts 1:1. is sufficient to show that the writer of the Acts is the writer of the Gospel of Luke, and the fact that Luke (or Lucilius) wrote the third Gospel is established by the common testimony and belief of the earliest Christians as well as by the written testimony of Irenaeus, Eusebius, and others. (2) From the Septuagint of Isa. 53, which was the Authorized Version of that day.
Q. 103. Why is " with fire " left out in Mark 1. 8. as compared with Matt. 3:11? (2) Does " breaking of bread " in the New Testament always mean the Lord's supper?
A. We cannot say, save that judgment is perhaps rather the work of the king (Matthew) than of the faithful servant (Mark). (2) No, certainly not in Luke 24:35; Acts 20:11. &c.
Q. 104. Referring to the answer to Query 22, where is it stated in Scripture, that a " prince who will be His (Christ's) vicegerent will reign in Jerusalem?"
A. In Ezek. 45, 46 we are told about the future prince in Jerusalem, and that this is not Christ Himself, but a man, we see plainly from 45:22 where the, prince will prepare a sin offering for himself.
Q. 105. Is not the execution of the sentence pronounced on the living nations (Matt. 25:41, 46) put off until the great white throne? If so, how are they cast out of the kingdom at Christ's appearing? Is it by instant death?
A. Does not the history of Dathan and Abiram suggest a way in which these sinners could easily be removed from the earth? In any case it is certain they are not left to live on the earth during the millennium. As to whether they are there and then cast body and soul into hell we cannot say. Our Lord's words certainly seem to imply this.
Q. 106. Explain Luke 7:29 (2) verse 35.
A. Those who had condemned themselves (by confessing their sins) and being baptized by John, justified God. So it is now. " Justified God " here appears to refer to the fact of their accepting John's baptism which was the counsel and message of God to them at the time. (2) The wisdom of God is personified here, and all who had it (that were its children) acknowledged and gave glory to it in all its ways, as shown in Christ and John.
Q. 107. In what sense did Paul become "all things to all men" 1 Cor. 9:20, 22? (2) What does he mean in 1 Cor. 9:22, where he asks, " or despise ye the church of God and shame them that have not"?
A. See B. S. vol. 2 p. 224, Q. 225. (2) The disorder prevalent at the Lord's supper on the part of the rich in eating their own supper at the same time, cast an insult on the whole assembly. The latter part of the verse is a phrase for the poor (see margin)
Q. 108. Referring to Gen. 33:19, and 48:22, why is it said in the first that Jacob bought the ground, and in the second that he took it by force from the Amorite?
A. It would seem from Josh. 24:32, that the two passages refer to the same piece of ground, but not necessarily to the same event. It seems probable that in those lawless times, the only right that purchase gave was to drive all intruders away. It by no means meant peaceful possession as now.
Q. 109. Does "when he will return from the wedding,' Luke 12:36, refer to our Lord coming with His saints as in Rev. 19? (2) Of whom is it said that they feared as they entered into the cloud, Luke 9:34?
A. It would appear not, for the going in to the marriage feast takes place in Rev. 19 before our Lord comes with His saints. (2) No doubt Peter, James and John.
Q. 110. Referring to B. S. Jan. 1883 p. 2, could not Paul be classed among the over-comers of covetousness, Acts 20:33?
A. He might in a general way, but no special instance is recorded.
Q. 111. Is Laodicea only profession without life, and is the Lord standing at the door knocking, as the one seeking admission where He had never taken up His abode before?
A. It would appear to be so looked at as a whole, and the Lord making Himself known in a special way to individuals, not only in saving grace, but in gracious communion.
Q. 112. Explain Gal. 6:2 " Bear ye one another's burdens in connection with ver. 5, " Every man shall bear his own burden."
A. See for full answer: B. S. vol. 2. p. 50, Q. 38.
Q. 113. Referring to B. S. Feb. 1883, does Gen. 3 bear out the thought of Adam eating out of love to Eve? Love covers sin in another, and never seeks to exonerate self at the expense of a beloved object.
A. It is one thing to be carried away by a motive when out of God's presence, and quite another to confess that motive when in it. We think the difference that God's presence makes, will explain all contradictions in Adam's conduct.
Q. 114. Does the command to preach the gospel to every creature, apply to a class, or is it for men and women alike?
A. We do not understand your question.
Q. 115. Since Samaria's daughter went to the men of the city to tell them of Him whom she had found, and was not rebuked by the One mighty to save, why should her sisters now be prohibited speaking of Him to masculine sinners?
A. Does not her previous life throw light upon the character of her testimony, and explain a course which natural modesty (and nature is a teacher) would prevent others from following? Woman's sphere of work is clearly defined in Scripture and when she has done what she is commanded it will be time enough to seek fresh fields of labor. For full Scriptures on what women should do, see ' the Young Believer' vol. 3. p. 137, and 250.
Q. 116. What is " the beginning of our confidence," Heb. 3:14?
A. The full assurance of faith. Mark that these Scriptures are not written to doubters at all, but to those who have confidence not to those who have not.
Q. 117. How is Num. 27:18 " in whom is the spirit" to be understood?
A. The spirit Joshua had, appears to be that for which Moses prayed in the verse before.
Q. 118. Are there two different classes mentioned in 2 Thess. 1:10, the heavenly saints and the faithful remnant, see v. 8?
A. We think both refer to the heavenly saints generally, but that the parallel of those who know not God (the heathen) and of those who obey not the gospel (unbelievers) is kept up by "the saints," those who are set apart to God, and the believers.
Q. 119. Why were the staves always to remain in the rings of the ark, Ex. 25:15?
A. As a token of its wilderness character when at length the ark finally rested in the glorious temple of Solomon "they drew out the staves" (1 Kings 8:6-8).
Q. 120. Referring to a former Bible Conversation, does not what God describes (Rom. 2:7) as "patient continuance in well-doing" imply that there was already life in the soul, without which there can be no "well-doing" in His sight? Must not one who is seeking for "glory, honor, and incorruptibility" (the glorified body), know the gospel savingly 2 Tim. 1:10? and would not "eternal life," at the end of the verse, refer to the final result in glory for those who have now everlasting life in Christ? If so, any difficulty there might be in this text about salvation by works disappears.
A. We cannot agree abstractedly to the statement that those who " seek for glory, honor, and incorruptibility" must know the gospel. Job sought we believe for these, so did doubtless Enoch, the centurion of Acts, and many others of whom we have no proof that they ever knew the gospel. At the same time we certainly think that the full meaning of the words does imply life in the soul.
Q. 121. Will you please say why Zebulon and Naphtali are specially mentioned in Isa. 9:1,2, and Matt. 4:15,16?
A. Because the subject in both is Galilee, and not Jerusalem.
Q. 122. Why is the burnt offering before the sin offering in Num. 6:14?
A. It does not say that the burnt offering was to be offered first, verse 16 seems to show it was not.
Q. 123. Please explain Matt. 23:5. What were phylacteries, and why were they worn? E. B.
A. The frontlets or phylacteries were strips of parchment on which were written four passages of Scripture (Ex. 13:2-10,11-17; Deut. 6:4-9,13-22). They were then rolled up in a case of black calf skin, which was placed at the bend of the left arm attached by a thong which was afterward wound down the arm in a spiral, ending at the tip of the middle finger. The leather case contained only one cell, all the passage being written on one piece of parchment. Those worn on the forehead were written on four strips of parchment and put into four little cells within a square case. The square had two thongs on which Hebrew letters were inscribed, these were passed round the head, knotted, and crossed over the breast. This was worn in the center of the forehead. " Making broad their phylacteries" refers not so much to the phylactery itself which every Jew wore (being bound to do so after the age of thirteen years), but to the size and appearance of the case which the Pharisees made as conspicuous as possible. They wore theirs always, the common people and modern Jews only at prayer. They wore them above the elbow, the Sadducees on the palm of the hand.
Q. 124. Was the Manna (Num. 11:7) like what we know by the same name now?
A. We should think not. In the first place the manna used now is a medicine and not a food, in the second it is only in small quantities, whereas the Israelites required 15,000,000 lbs. every week. Manna moreover can be kept for a long time, that of the children of Israel only for a day. Nor would it agree with the statement in Joshua that it suddenly ceased at once and forever.
Q. 125. Will you please explain Mark 2:19,20? E. B.
A. Refer to B. S. vol. 2. p. 16, Q. 24.
Q. 126. Does Scripture forbid a woman who has her head covered to pray in a prayer meeting? (2) or to ask a question in a Bible reading?
A. A prayer meeting being usually a meeting of the assembly, 1 Cor. 14:34 would apply. It is evident however that there are many other more private occasions of prayer to which 1 Cor. 11 would refer. (2) A Bible reading ought to be free for all to ask questions; the only limit would be that which propriety would suggest where they are large or public.
Q. 127. Matt. 17:25. What is meant by Jesus preventing Peter in this verse; because in ver. 27, He tells him to go and give them a piece of money?
A. To show that although it could not be claimed as a matter of right, He would give it in grace lest it should be thought He did not care for the temple for which the money was raised. " Preventing" here means anticipating or speaking first, as in old English, not hindering as in the language of today.
Q. 128. " But he that shall endure to the end the same shall be saved" Matt. 24:13. Does this apply to the Jews in the tribulation? We get the same words in Matt. 10:22, do they both mean the same?
A. We think both refer to the Jewish remnant.
Q. 129. " But for the elect's sake those days are shortened" Matt. 24:22. Who are the elect spoken of here?
A. The Jewish remnant, who will suffer terribly in the last half of Daniel's seventieth week.
Q. 130. Matt. 25:3. Is the lamp spoken of here the word of God, and the oil the Spirit of God?
A. The lamp would appear to be a symbol of profession, and the presence of oil the test of reality in the possession of the Spirit.
Q. 131. Matt. 26:7. Is it three distinct times that Christ is anointed with ointment, we get it in this chapter, and Luke 7 and John 12?
A. We believe it is only twice. The anointing in John 12 being the same as Matt. 26 both being by Mary of Bethany, the other by the unnamed sinner.
Q. 132. Matt. 28:12, "Go ye therefore and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost." Would this mean baptism by water?
A. Surely. Men do not baptize with the Holy Ghost.
Q. 133. Will you explain "The Lord hath made bare His holy arm in the eyes of all the nations." Isa. 52:10
A. The expression simply means God has shown forth his strength.
Q. 134. What is the meaning of "who am also an elder," 1 Pet. 5:1?
A. The expression appears here not only to refer to the office but to age, for in ver. 5 we get "the younger" named in contrast.
Q. 135. Please explain briefly " Let him speak as the oracles of God" 1 Peter 5:2
A. Those who spoke in the assembly are not to speak in human wisdom, but with divine power and wisdom as there and then giving God's mind.
Q. 136. Please explain Eph. 2:14, "Broken down the middle wall of partition." T. H.
A. The barrier erected by the law and Jewish ordinance between Israel and all other nations.
Q. 137. Who are the Gentiles spoken of in Matt. 6:32? (2) What is the meaning of " Sufficient unto the day is the evil thereof," ver. 34?
A. The heathen nations generally. (2) It is enough for each day to bear its own trouble and it is folly and unbelief to anticipate these, when after all they may never arise, e.g. "Who shall roll us away the stone?" And when they came to the place it was rolled away.
Q. 138. Matt. 27:60, Did Joseph hew out that new tomb for himself, or was he bid to do so for Christ's burial? (2) Matt. 27:66. Was the sealing of the stone the same as in Dan. 6 and what was the object?
A. It appears to have been already made, and was not constructed specially for our Lord's burial. (2) No doubt it was similar in character, and it was to ensure its not being moved secretly.
Q. 139. Please explain Mark 6:52 " For their heart was hardened." (2) Explain Rev. 22:19: What is the book of life? A person's name must be written before it can be taken out.
A. Had they thought over the wondrous power that multiplied the five loaves, they would have been better prepared for the power that stilled the waves. (2) Revised Version reads " from the tree of life." The "book of life" is spoken of only in Phil. 4:3, and seven times in Revelation. It is called the Lamb's book of life, and has contained from the foundation of the world the names of all who are saved. Whoever is not found written there shall be cast into the lake of fire (Rev. 20:15). Other "books" are spoken of. Moses mentions one in Ex. 32:32; and Daniel in Chapter 12:1; and John in Rev. 20:12. We find there are books of works out of which the lost are judged. But the saved shall never come into judgment (John 5:24, lit.), and the book of life contains their names alone.
Q. 140. Explain Rom. 10:9, 10. Is no one saved who does not confess Christ with the mouth? What is the meaning of " unto righteousness," " unto salvation"?
A. We could not say that any who refused to confess Christ were saved. " Unto righteousness" refers to position before God. " Unto salvation" refers to outward position as among the saved or Christians. The former is in the heart, the latter by the mouth.
Q. 141. Explain Matt. 19:28.
A. This word regeneration is only used elsewhere in Titus 3:5. Here it refers to the new order of things when the Son of Man will reign in the millennium, and in Titus to the new birth by the word and Spirit. The latter part is referred to in Rev. 21:12, the gate being the place of judgment.
Q. 142. What is the meaning of Lev. 26:41, "I also have walked contrary unto them?" (2) Lev. 27. Why was an Israelite allowed to redeem what he had given; and why was he to give a fifth part of its estimation?
A. It means that Israel were to acknowledge that the calamities which would overtake them did not spring from natural causes, but were the result of God's chastening hand, when He was obliged to "walk contrary" to them. (2) God would not accept an unwilling offering. Only to avoid allowing it to be taken back for the sake of gain or other unworthy reasons, and to show it was a case of necessity, some sacrifice on the part of the Israelite was required, in this case being a fifth of the value.
Q. 143. Explain Matt. 17:26. Were not the Jews " strangers to the Roman Emperor? What then did the Lord mean by, " Then are the children free?
A. The tax was not paid to the Roman Emperor at all, but was a payment of half a shekel (is. 2d.) collected on the first of Nisan (April) to defray the general expenses of the temple, the morning and evening sacrifice, the incense, wood, shewbread, the red heifers, the scapegoat, &c. After the destruction of Jerusalem the tax was still continued and paid to the temple of Jupiter at Rome.
Q. 144. What is the meaning of the latter part of Matt. 16? C. H. P.
A. " Loosing on earth" means being satisfied of a man's true repentance so that he might be publicly restored to his Christian position. This done, as in 2 Cor. 2:7, was ratified in heaven.